Autumn 2007 Chan Center Institute of Chung-Hwa Buddhist Culture NON-PROFIT ORG. 90-56 Corona Avenue U.S. POSTAGE PAID Elmhurst, NY 11373 FLUSHING, N.Y. PERMIT NO. 1120 ADDRESS SERVICE REQUESTED uddhahood is not apart from our “Bordinary mind, to be found out- side of it. There is no buddha out there with a specific form or appearance. If we constantly seek in a certain form, different from our own grasping and self-centered mind, we are bound to fail. A buddha outside of our own intrinsic mind does not exist, since buddhahood is our intrinsic mind.”

– Chan Master Sheng Yen, from his commentary on the letters of Chan Master Dahui Zhonghao.

Autumn 2007 Chan Magazine  Chan Magazine

Volume 23,27, Number 4 Autumn, 20032007

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

Chan Magazine Autumn 2007  From the Editor 4

Letter from Master Dahui to Li Xianqian 6 Commentary by Chan Master Sheng Yen

“The Eye” 13 Poem by Mike Morical

Columbia Establishes Sheng Yen Chair 4 The text of the acceptance speech by the chair’s first occupant, Prof. Chun-fang Yu

What Had I Gotten Myself Into? 18 A retreat report by M.L.

The Past 22 News from the Chan Meditation Center and DDMBA

The Future 31 Retreats, classes, and other upcoming events

Chan Center Affiliates 33

Autumn 2007 Chan Magazine  From The Editor

In May, Republican candidates for president tive of the details, and those who believe in held their first debate, during which they science do not truly believe in Genesis, even were asked to raise their hands if they did not if they consider it the greatest metaphor ever believe in evolution. Senator Sam Brownback told. of Kansas raised his hand, but felt compelled to elaborate in an op-ed published in The New Now, there are many—I have met many— York Times May 31 : who believe that is not prey to such prejudice. We cultivate true equanim- “The heart of the issue,” he wrote, “Is that we ity; we deny nothing; we are the original Big cannot drive a wedge between faith and rea- Tent. We welcome monotheist and atheist son. I believe wholeheartedly that there can- alike, we admit to the existence of whatever- not be any contradiction between the two... you-please...but we have a secret. Privately, The truths of science and faith are comple- just between us, we agree that all the stuff mentary: they deal with very different ques- OTHERS believe in is fundamentally empty, tions, but they do not contradict each other illusory, impermanent, caused by and depen- because the spiritual order and the material dent on other things. God? Sure. Omniscient, order were created by the same God.” omnipotent, and eternal? Tsk, not so much. The true nature of their God, according to The Senator’s faith is his own, and I do not Buddhism, is the same as the nature of the question it, but his reasoning is self-contra- half-eaten English muffin drying out on my dictory—he asserts that faith and reason are kitchen counter. “complementary,” but then promptly subordi- nates the latter to the former. Darwin’s world In other words, we believe in the same pyra- was created by Sam’s God—problem solved. mid Sam Brownback believes in, we just put our own favorite thing (or favorite no thing) The real problem is that the Senator’s not be- at the top. And if that’s true, it makes us ing entirely sincere. He’s professing equanim- equally insincere. Just as the Senator hides ity when he actually believes in a strict pyra- the wolf of his faith in the sheep’s clothing midal hierarchy, with his religion at the top, of his respect for reason, we Buddhists cul- and all other viewpoints beneath. tivate a kind of outward friendliness toward the beliefs of others while harboring the deep But taking Senator Brownback to task is not conviction that they’re all finally unimport- my purpose. In fact, I suspect that every sin- ant, like the imaginary friends of children. gle one of us is stuck in the same rut: we all It’s no wonder the last Pope had a bad atti- believe whatever we believe to the exclusion tude toward Buddhism—he was a good theo- of whatever contradicts it. Those who believe logian, and he undoubtedly saw that despite in God’s creation do not truly believe in evolu- the warmth of my smile, my doctrine was tion, they just tolerate it as possibly descrip- condescending to his.

Chan Magazine Autumn 2007  The question is: What’s the alternative? How less so. I, like the Senator, have faith in the can I maintain the faith that is the necessary teachings and the ability to reason and, like foundation for practice, and at the same time the Senator, I find that my faith and reason avoid the conflicts that arise if I follow doc- do not conflict with each other because, just trine to its logical conclusions? like the Senator, I find that they both have the same author. For me, the answer is one that might not sit well with all the grandees that have contrib- * * * uted to the more than four million pages of Buddhist doctrine: doctrine doesn’t travel P.S. You have likely received this Autumn is- well, and shouldn’t actually be followed any- sue of Chan Magazine shortly after having where, least of all to its logical conclusions. In received the Summer issue, which was sig- other words, the teachings are not the truth, nificantly delayed by a shipping error. Please and my understanding of the teachings even accept our apologies for that delay. Photo: Jerry Roach

Autumn 2007 Chan Magazine  Letter from Master Dahui to Li Xianqian

Commentary by Chan Master Sheng Yen

Master Dahui Zhonghao (1089-1163) was lay people. Two of the laywomen to whom he one of the most luminous and prolific Chan transmitted (acknowledged as enlightened) masters of the Southern Song dynasty. Al- were given Dharma names Miaodao and Mi- ready a monk at the age of 17, he very quickly aozong. (One of Dahui’s several names was captured the attention of some of the eminent Miaoxi.) Both women later became nuns and masters of his time. According to some ac- abbesses. Many of his male lay disciples were counts, in mid-career, offended by the way government officials. This resulted in Dahui’s the practice of gong’ans (Jap. ) had, not being immune to the politics of the tur- in his opinion, deteriorated into intellectual bulent Song dynasty, and when one of his word games, he burned his set of the printing patrons was banished, Dahui was forced into blocks of his own teacher Yuanwu’s compila- exile, taking with him one hundred monks to tion of gong’ans of past masters. Most of the Hunan, then to a malaria-infested region in lost gong’ans were later restored in the Blue Kwangtung, where half the perished. Cliff Record. Fifteen years later, a scion of the royal house Once, he addressed his monks with these (to who heard him lecture restored Dahui to his us) cryptic yet vivid words: “Deshan’s stick. former eminence. According to the records Linji’s shout. Today, I present them to you. of the ancient Chan masters, throughout his Heaven is so high. The earth is so vast. So career Dahui guided many monastic and lay don’t be just adding more shit on top of a shit disciples to enlightenment. Before Dahui’s pile. Get rid of your bones and wash out your death, the emperor Xiaozong bestowed on him guts. I’ll take three steps backwards and let the name by which we call him, Dahui (Great you discuss this. Tell me how you will discuss Wisdom). it!” (Quoted from Andy Ferguson’s ’s Chi- nese Heritage [Wisdom Books]) One day when he was 75, Dahui announced to his monks that he would be leaving for One of the more notable aspects of Dahui’s a journey on the morrow. The next day, he career was that many of his disciples were penned this verse:

Chan Magazine Autumn 2007  The following article is a commentary by Mas- Birth is thus ter Sheng Yen on a letter by Dahui to one of Death is thus his probably lay disciples. This article will be Verse or no verse part of a book based on lectures given at the What’s the fuss? Chan Meditation Center in Queens, New York, on the letters of Dahui. Oral translation of Setting his brush aside, he lay down and this lecture was by Jimmy Yu (Guogu), tran- died. scriber unknown, edited by Ernest Heau.

To Li Hsien-ch’ien*

Clear the Mind

Buddha said, if you want to know the realm of buddhahood, you must make your mind as clear as empty space and leave false thinking and all grasping far behind, causing your mind to be unobstructed wherever it may turn. The realm of buddha- hood is not some external world where there is a formal “Buddha”—it’s the realm of the wisdom of a self-awakened sage.

Once you are determined that you want to know this realm, you do not need adorn- ment, cultivation, or realization to attain it. You must clear away the stains of afflictions from alien sensations that have been on your mind since beginningless time, (so that your mind) is as broad and open as empty space, detached from all the clinging of the discriminating intellect, and your false, unreal, vain thoughts too are like empty space. Then this wondrous, effortless mind will be unimpeded wherever it goes.

— From Swampland Flowers (Grove Press), J. C. Cleary (trans.)

* The name of Dahui’s disciple is rendered Li Hsien-ch’ien in the Wade-Giles system of romanization used by Cleary, and Li Xianqian in the newer Pinyin system.

In this letter from Master Dahui to one of his wisdom of a self-awakened sage.” These ideas disciples, Li Xianqian, Dahui says that bud- are found in the Lankavatara , which dhahood can only be known by a mind as teaches that all sentient beings are innately clear as empty space. To do this, one must buddhas. forego all false thinking and grasping, allow- ing the mind to be unobstructed wherever it In the context of Dahui’s words, there are may turn. This clear state is the “realm of the two meanings of “mind.” There is ordinary

Autumn 2007 Chan Magazine  mind that is characterized by false think- of wisdom, untainted by discriminating ing and grasping. False thinking consists of thought. This realized mind is bodhi-mind, or thoughts that arise from having a sense of wisdom. self. It includes not just unwholesome, nega- tive thoughts, but also distinctions as to plea- So, Dahui’s first sentence provides a complete sure or pain, good or bad, right or wrong. You method for buddhahood — cultivate a mind may also call it illusory thinking, or delusion. like empty space, a mind that does not dis- Grasping is any attachment or desire; like de- criminate and seeks nothing, unobstructed at lusion, it is deep-rooted in ordinary mind. every turn.

The second meaning of mind occurs in the The realm of buddhahood is not some ex- phrase “causing your mind to be unobstruct- ternal world where there is a formal “Bud- ed wherever it may turn.” This mind is the dha,” it’s the realm of the wisdom of the original, pure bodhi-mind, untainted by illu- self-awakened sage. sion and attachment. In Dahui’s words, this is the “realm of the wisdom of the self-awak- Buddhahood is not apart from our ordinary ened sage.” mind, to be found outside of it. There is no buddha out there with a specific form or ap- So these two occurrences of “mind” in Dahui’s pearance. Buddhahood cannot be experienced opening statement have different meanings. this way. If we put down all grasping and self- In the Chinese text, these words, translated centeredness, our buddha-nature naturally as “mind,” are represented by different ideo- manifests, springing from the natural ground grams. The first refers to the Sixth Conscious- of our being. If we constantly seek buddha- ness of the , or Mind-Only School. hood in a certain form, different from our This school analyzed all experi- own grasping and self-centered mind, we are ence into the so-called bound to fail. A buddha outside of our own (organs) of eye, ear, nose, tongue, body, mind, intrinsic mind does not exist, since buddha- ego (self), and the storehouse consciousness hood is our intrinsic mind. (alaya). The school taught that all experience is “mind-only” — that things have no reality When Shakyamuni attained bodhi did his except as processes of the mind. In the Yo- body become the body of a buddha? He had gachara teaching, the interaction of the Eight a body before attaining buddhahood. He had Consciousnesses results in the mental states the same body after buddhahood. Before bud- Dahui refers to as “false thinking and grasp- dhahood that body was not a buddha; like- ing.” wise, afterwards, that body was also not a buddha. So what does it mean to attain bud- The second Chinese character refers to the dhahood? If one thinks “I am a buddha,” realized mind of bodhi, “unobstructed wher- that is discriminating mind, not bodhi. Thus, ever it may turn.” The path of practice is to there can be no buddha inside. If buddha ex- transform ordinary mind to bodhi-mind; to ists outside, how can one possibly attain it? go from ordinary consciousness to the realm If bodhi is neither inside, nor outside, it must

Chan Magazine Autumn 2007 

Photo: Jerry Roach

Autumn 2007 Chan Magazine  be empty and without boundaries. So when Once you have determined that you want Dahui says that buddhahood is as clear as to know this realm, you do not need adorn- empty space this is not mere analogy. ment, cultivation, or realization to attain it. Let’s look at the phrase “wisdom as a self- awakened sage,” which is found only in the People may think that to attain buddhahood Lankavatara Sutra. When we let go of all at- one needs to cultivate wisdom and virtue, tachments, self-awakening happens. We fi- as if adorning oneself with guarantees nally realize that all our mental activities are, buddhahood. Master Dahui says that to be- and always have been, illusory. This is really lieve this is false thinking and grasping. If what one is awakened buddhahood is a mat- to. When it happens, ter of being adorned the wisdom of a bud- “...DISCRIMINATIONS DO by wisdom and lots dha will also mani- NOT APPEAR IN A BUDDHA’S of virtues, then a bud- fest. There are two dha would be attached stages here: first you MIND. SO WE SHOULD LET GO to such things. These have the self-awak- discriminations do not ening, then wisdom OF ALL DISICRIMINATION, AT- appear in a buddha’s manifests. TACHMENT AND SELF-CEN- mind. So we should let go all discrimina­ People can intellectu- TEREDNESS; PUT DOWN EV- tion, attachment, and ally grasp what Da- self-centeredness; put hui is saying in this ERYTHING, INCLUDING ATTACH- down everything, in- letter. But is it useful MENT TO VIRTUE, TO REACH cluding attachment to for practice? There’s virtue, to reach this a saying that if your THIS SELF-AWAKENING NAMED self-awakening named mind is turned by the wisdom. Who among environment you are WISDOM. WHO AMONG YOU you can do this right deluded, but if you CAN DO THIS RIGHT NOW?” now? can turn the environ- ment, you are achiev- To be able to put down ing something. This has to be properly under- illusion, we need to practice the Six Parami- stood. Knowing that your own mind is afflict- tas (perfections) of generosity, morality, pa- ed with illusions, you will be less vulnerable tience, diligence, meditation, and wisdom. to the environment, and that is good. But if Practicing the paramitas, we may accumulate people want to aggressively convert others to virtue. But the aim of practice is not to gain think like themselves, this can lead to more virtue, or to become a buddha, but to let go of problems. It is up to you to do something self-centeredness. about clearing your own mind. This advice is not part of Dahui’s text, al- Let’s look at the second paragraph: though it may be implicit. I want to correct

Chan Magazine Autumn 2007 10 Photo: Jerry Roach any impression that, because we are original- to regain one’s original mind, one needs to ly buddha, we are already enlightened; hence, clear away all the “alien sensations” one has there’s no need to practice. That idea is pure carried around. self-deception. Someone believing that will be awakened in the Year of the Donkey, and The Chinese term for this kind of defilement there is no Year of the Donkey. So, practicing means “gassy stuff,” referring to the tran- Chan can be poisonous; if not used properly it sient nature of illusions. “Stuff” refers to can kill our life of wisdom. their obscuring effect on the mind. So our illusions are gassy stuff that covers up our You must clear away the stains of afflic- original bodhi-mind. We need to clear away tions from alien sensations that have been all of this gassy stuff, which has been with on your mind since beginningless time. us since time without beginning, until not a single wisp remains. Then, our mind will be Here “mind” again refers to the discriminat- like empty space — open, completely unob- ing mind of the Sixth Consciousness. Let’s structed. With any speck of doubt left, there say someone is ill with cancer, which is alien will still be egocentrism. When the mind is to the body. To restore the patient’s health, completely free from illusion, discriminating the doctors may excise the cancer. In ordinary mind does not exist. You would then experi- mind, our delusion is the cancer. By analogy, ence liberation.

Autumn 2007 Chan Magazine 11

Do not become too obsessed about this. Con- So when we clear away all the “stains of af- stantly worrying about it may even acceler- fliction,” we finally understand that they are ate the disease. Someone who is not too all unreal. The mind becomes like empty space obsessed, has no fear and no attachment to — wondrous, effortless, unimpeded wher- their own life, may experience improvement ever it turns. This is indeed at a very high or recovery. There are numerous examples level; it corresponds to the eighth of the ten of such cures, not just to Buddhists. For ex- stages, or bhumis, on the path to ample, a person who is ill may concentrate buddhahood. This stage also corresponds to on repeating “ Pusa,” the Chinese the phrase in the Diamond Sutra, “Without name for Avalokiteshvara, the Bodhisattva of abiding, give rise to bodhi-mind.” Without at- Compassion. By filling their mind with this taching to anything, the mind still functions , they may attain a kind of clarity and through its wisdom; without effort, it moves freedom from their problems. unimpeded. This clearing of the mind is the aim of practice. We should believe we can Through this kind of meditation, it is also truly achieve this state of wondrous, effort- possible to develop “correspondence” or “af- less mind. The mind then encompasses every- finity” with a buddha or bodhisattva. A per- thing without a sense of self, responding to son repeating Avalokiteshvara’s name in any situation without any attachments. deep concentration may be freed from an ob- session with their illness. In fact, he or she Even though Master Dahui’s letter is brief, it can be become very relaxed with that part of offers some very useful guidelines. Always, the body, which was previously very agitated, in any situation, put aside deluded thinking. very intense. With relaxation, changes, trans- We still need to practice and we still need our formations, can happen. wisdom to deal with events. If you have vexa- tions, practice giving, making offerings, and Likewise, when a person has psychological practice the precepts. Make practice a habit. problems that they cannot put down, con- Like a patient who wants to clear away a can- stantly worrying, they build layer upon layer cer, we want to clear away the gassy stuff in of vexation. Their mental scope becomes nar- our mind. rower and narrower. This impasse can lead to thoughts of death or suicide. Analogously, to Once again, the gassy stuff is the content of bring our minds to a healthier state, it is bet- our habitual illusions. What are these illu- ter to approach practice in a more relaxed, not sions? They are vexations generated by our too obsessed, manner. The idea after all, is to attachments, that is, anything we cling to or develop “effortless mind.” grasp at: wrong ideas, emotions, love, ambi- tions, anger, fear, the various things that ben- Dahui’s letter closes with such a thought: efit, threaten, or concern us. To practice Chan means to begin clearing the gassy stuff that Then this wondrous effortless mind will be obscures our original mind of bodhi. unimpeded wherever it goes.

Chan Magazine Autumn 2007 12 THE EYE

Scales fall as fog lifts. Oh, crystal window, catch a glimpse. The blinds are crashing down.

—Mike Morical Photo: Jerry Roach

Autumn 2007 Chan Magazine 13 Columbia Establishes Sheng Yen Chair Professor Chun-fang Yu will be the first Sheng Yen Professor of Chinese

On May 10th, Columbia University in the City of New York, in collaboration with the Sheng Yen Education Foundation of , celebrated the establishment of the Sheng Yen Professorship of Chinese Buddhist Studies in both the Religion and the East Asian Languages and Cultures Departments. This is the first permanent chair in the study of to be established in any university in the world. It is an historic watershed not only for Chinese , but also for the benefit of humanity. The chair has been established to honor Chan Master Sheng Yen’s lifelong commitment to the spiritual education of humanity and to his scholarly research in Buddhism.

The chair’s first occupant, Professor Chun-fang Yu, was born in China and grew up in Taiwan. She graduated from Tunghai University in 1959 with a double major in English literature and Chinese philosophy, received an MA in English from Smith College in 1961 and a Ph.D. in Religion from Columbia University, specializing in the history of Chinese Buddhism, in 1973. Professor Yu heads the graduate pro- gram in Chinese Buddhist Studies at Columbia, and is on the faculty of both the Religion Department and the Department of East Asian Languages and Cultures. Her major publications include: The Renewal of Buddhism in China: Chu-hung and the Late Ming Synthesis (Columbia University Press, 1981) and Kuan-yin: The Chinese Transformation of Avolokitesvara (Columbia University Press, 2001). She took with Master Sheng Yen in 1976 and has been his disciple since.

The following is the text of Professor Yu’s acceptance of the Sheng Yen Professor- ship of Chinese Buddhist Studies.

Chan Magazine Autumn 2007 14 We are here tonight to celebrate the establish- pan, instead of confining his activities to the ment of the Sheng Yen Professorship in Chi- pastoral guidance of the immigrant Chinese nese Buddhist Studies. I would like to take community, he set out deliberately to teach this opportunity to celebrate the life and work Chan meditation to Americans. For the last of Master Sheng Yen and to offer my thoughts thirty years, he has divided his time between on the significance of this generous endow- New York and Taipei, tirelessly training gen- ment. Master Sheng Yen is a Chan meditation erations of Chan practitioners with methods master but also an educator and a renowned skillfully adapted to the modern age. He is, scholar of Chinese Buddhism, specializing at the same time, a dedicated scholar and a in , history and monas- prolific writer. When his collected work was tic discipline. When he arrived in New York published recently, it amounted to 100 vol- in 1976, fresh with a Ph.D. degree from Ja- umes, covering topics as diverse as Photo: Jerry Roach Left to right: Qingyen Tsai, Executive Director of the Sheng Yen Education Foun- dation; Prof. Chun-fang Yu; Foundation Pres. Jianchang Shih; Prof. Pei Yang

Autumn 2007 Chan Magazine 15 and philosophy, or monastic Sheng Yen, a handful of scholars (myself in- discipline, commentaries on major Buddhist cluded) studied this later period in the 1970s, scriptures, histories of Indian, Tibetan, Chi- and it is gratifying to see that this exclusive nese, Japanese and , stud- emphasis on the Tang is no longer the case. ies on and comparative re- When we remember that it was during the ligions as well as popular books introducing long centuries after the Tang that Neo-Con- Buddhist teachings to the common people. fucianism was formulated, that new forms Seventeen years ago he founded the Dharma of Daoism emerged and new sectarian reli- Drum Mountain as a center for teaching a so- gions made their appearances, producing at cially . His call for spiritual the same time new types of literature such as environmentalism, namely, to purify our envi- the recorded sayings and precious volumes, ronment by first purifying our mind, has met it becomes abundantly clear that medieval with enthusiastic response from people of all and late imperial China was an exciting time walks of life in Taiwan. Indeed, Master Sheng intellectually and religiously. And Buddhism Yen is an exemplary leader of contemporary played important roles in all these develop- Chinese Buddhism, combining in one person ments. The interaction between Buddhism a deep personal devotion with an equally and the Confucian and Daoist religious tradi- profound concern for the welfare of sentient tions was so close that it is just as impossible beings. The vitality of to truly understand the latter without the for- during the last 30 years is a very noteworthy mer as the other way around. It is not for no phenomenon. With increased communication reason that Buddhism, one of several import- between Taiwan and mainland China, this ed foreign religions in China, alone succeeded new model of Taiwanese Buddhism has also in becoming a genuinely Chinese religion so been eagerly followed by the monastics and that it could be included in the slogan “Three lay people in China. I hope that with the es- Teachings in One”. tablishment of this chair, more students will become interested in studying ancient as well The second direction the study of Chinese as contemporary Chinese Buddhism, of which Buddhism should take which, again, has been Master Sheng Yen is a shining example. a central concern of Master Sheng Yen, is to investigate the relationship between the Chi- I hope that the future direction of Chinese nese Buddhist traditions with the Japanese, Buddhist studies will include at least the fol- Korean, Tibetan and Buddhist tra- lowing (these are also what Master Sheng Yen ditions. Master Sheng Yen visited Japanese has advocated): Zen masters while studying in Japan and has continued his contact with Japanese Buddhist First, I hope that more attention will be paid scholars. He also initiated a dialogue with His to the development of Chinese Buddhism in Holiness the Dalai in 1998. In addition the medieval and late imperial times (after to intra-Buddhist dialogue, he has partici- the 10th century). For a very long time, schol- pated actively in inter-religious dialogue with ars regarded Chinese Buddhism as having other world religions. He firmly believes that reached the so-called “golden age” in the Tang mutual understanding of religions is one of dynasty (618-907), but together with Master the most effective ways to promote peace and

Chan Magazine Autumn 2007 16 harmony in the world. Indeed, the traditional ligious tradition, is to combine history, texts view of a one-way transmission of Buddhism (both literary and visual texts), material cul- from India to China and then to and ture and as much as possible field work. For finally to Japan can no longer be maintained. a student in this field, training in languages East Asia was and is culturally an organic and scriptural proficiency are as desirable and integrated entity and this was particular- and necessary as literacy in art, anthropology ly true in the case of Buddhism. Scriptures, and sociology. commentaries, images and monks went from China to Korea and Japan. But the reverse di- Columbia University has a long and splendid rection was equally significant in the cross- tradition in East Asian and religious studies fertilization process. A monolithic national within which Buddhist Studies is a strong Buddhism is a myth. Korean and Japanese component. It is therefore most fitting that monks would more often identify themselves the Sheng Yen Chair is located in both depart- by their ordination lines and monastic lin- ments. I hope that students of Columbia now eages than by their nationalities. This was and in the future will have the opportunity to clearly the view held by the Chinese Buddhist study Chinese Buddhism together with East community, for the Chinese compilers of Bi- Asian history, literature, art and culture as ographies of Eminent Monks included biog- well as the major religious traditions of the raphies of Indians, Central Asians, Japanese, world. This is an opportunity which I did not and Koreans. There is, however, no section on have while growing up in Taiwan. In my col- “Korean Monks” or “Japanese Monks.” Their lege days there was no department of religion biographies were subsumed under the tradi- or courses on religion offered in universities. tional categories of translators, meditators, My introduction to Buddhism was by way of thaumaturgists, and so on. Both the writers Chinese history, literature and philosophy. It and the subjects of this literature transcend- was not until I came to Columbia as a gradu- ed national and cultural boundaries. Looking ate student that I had the chance to take for- beyond East Asia, conversations with South mal courses in Buddhism and Chinese reli- Asian, Southeast Asian, Tibetan, and Western gion. It was my good fortune to decide to come European and North American Buddhists will to Columbia instead of another institution to be equally mutually beneficial. Buddhism is pursue my graduate studies. I also count my- the first and oldest of the major world reli- self most fortunate that I met Master Sheng gions. In its 2500-year history, as it moved Yen in 1976 and became one of the first four into various regions, it interacted with the students who took the three-month course host cultures and developed in astonishingly on Chan Buddhism under him. In Buddhism, creative new ways. It is through comparing one speaks of the central role that causes and these various traditions that we can come conditions, or yinyuan, play in one’s life. I am to understand both the unique character of favored by the extraordinary yinyuan I have Chinese Buddhism and its common heritage had with both Master Sheng Yen and Colum- shared with other Buddhist traditions. bia University. I hope l can in a small measure meet the enormous challenge of being desig- Finally, I believe the fruitful way to study Chi- nated the first occupant of this chair. nese Buddhism, and for that matter, any re-

Autumn 2007 Chan Magazine 17 What Had I Gotten Myself Into ? Retreat Report by M.L.

When my wife returned from the Western Zen the other hand, I still wanted to find out what retreat in 2002 she was very happy. I had the retreat was all about – what had made been filling my days with my job in mid-town my wife so excited? As the day approached, Manhattan, putting the children on the bus I latched onto one thought: Desert Island. I and tucking them in at night. I was happy would treat the retreat as if I had washed up to hear her talk of the retreat, but it sound- on a foreign shore. ed very strange and I remember feeling that I wanted her to stop talking about it. It was We escaped New York on Friday afternoon, like hearing about a summer vacation from and although we had left with plenty of time, one’s classmates in the fall. Enough already. we thought that we were late. We threaded our way across the Tappan Zee Bridge and Master Sheng Yen has transmitted Chan to made our way to the retreat center. It was a only a few Westerners. One of them, Master beautiful spring day, just before the leaves John Crook, has a retreat center in England, started to emerge. where he is the leader of the Western Chan Fellowship. He led a retreat in Pine Bush in After parking and getting setup in our rooms, 2002 and again this spring. we awaited the beginning. The daily schedule and a task rotation were posted on the wall When March came and the retreat was weeks – sweep floors, clean windows…. what had I away, I began to get nervous. I have a 10-12 gotten myself into? hour a day management position for a Wall Street firm. Much of my day is spent planning When we had gathered that evening, in a large and actively managing multiple teams and square, looking around at each other and the projects. It is always engaging, frequently in- place, we met John. Seeming very academic, teresting but sometimes exhausting. I spend with bristling black eyebrows, he looked quiz- some time each day meditating, but I know zically at all of us. We all took a turn telling that my practice is not as constant and dili- the group who we were and what we hoped to gent as it should be. achieve in the retreat – why we were there.

The last thing that I felt I needed was to arise John then gave one of his first talks on the re- at the crack of dawn, abandon reading, writ- treat. He started each talk somewhat slowly, ing or talking – with complete strangers. On at times digressing into anecdotes to make

Chan Magazine Autumn 2007 18 Autumn 2007 19

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Photo: Jerry Roach his point. Once or twice in his talks he would while working and eating, I could set aside use faces and voices to act out the story that some of the concentration on my internal he used to illustrate his point. I had heard questions and gather my thoughts around some of the stories before, but when John told one task – paring away extraneous thoughts them, I felt as though I were hearing them as one might trim a bush. fresh. The different of the retreat were His first talks started us on a journey. I can’t the background for the main activity. As I recall if it was the first night, but I remem- mentioned above, John emphasized the pri- ber that he spoke of the inquisitive nature of mary thrust of Chan practice as an inquiry Chan practice. He noted that Western psycho- into our self-nature. After the second day of therapy had a common goal with Chan in that the retreat, John introduced an exercise that they both involved looking into ourselves and became the most dynamic of the Western Zen attempting to find our place within the world. Retreat. It is called the “communication ex- Chan practice was truly a journey towards the ercise.” Without going into detail, it is a way truth about our buddha-nature, an inquisi- that each of us could explore a question, not tive process that required courage, patience always the same one, but one of a progres- and guidance. sion of questions that would provide a focal point for our meditation. The next morning, in the dark: a sound. The morning clapping of boards woke us and we The beginners, as I certainly was, started sprung up, quickly dressed, and crossed to the with the difficult question: Who am I? Several meditation hall for some much needed tea. of our meditation periods were devoted to ex- ploring these questions verbally, but without In the dark we huddled outside the hall. John conversation. We each had a period of time to led us, silently, through some exercises. At express, to a single listening individual, the first, I though this pretty strange, but over answer to our particular question. Of course, the days I looked forward to the day’s rou- it was an exploration, a challenge to put into tine. The stars still shone down on us as we words what progress we had made towards twisted and huffed through some stretching. the answer. This exercise, for anyone who has The air was crisp and the countryside was been in therapy, particularly with a very pas- waking up with us. sive therapist, will have a familiar feel to it. The experience of having a non-participatory That first day we became more familiar with listener helped to coalesce my thoughts about the routine. There was a relaxing combina- the question. tion of structure and freedom. One could say that the day was divided into different kinds I developed a sense of kinship with the people of meditation. Besides sitting, we practiced that were with me on the retreat. Although I chanting and walking meditation. One could had not had a direct conversation with any also say that we had working and eating of them, I felt as though we were all in this meditation, for each of these activities was together. I knew that many of the other people carried out in mindful silence. I found that were working as hard as I was on their par-

Chan Magazine Autumn 2007 20 ticular questions. Most of us had profound than ever, requiring each of us to be actively experiences in our journey. While working on involved in changing the world for the bet- our communication exercises, I could periph- ter whether through social activism, protest erally hear others talking, sometimes laugh- or voting. ing, sometimes crying. I felt completely pres- ent – there was no other place to be, mentally As we drove away from the retreat center, or physically. my wife and I had a lot to talk about. I was happy that we both went to the retreat. None When the fifth morning came, we had a brief of the other participants had been there with closing ceremony and John addressed the a spouse (so far as I knew). From experience, group. We had to take our questions with I knew that the partner of a retreat partici- us. We had a lot to be thankful for and he pant couldn’t understand what we had been congratulated the group on its hard work. He through. I got to ask her about her experience, urged us to take with us an active approach. and in turn, I told her about mine. I listened As Buddhists, we have to engage the world with a changed attitude: more mindful and and not live apart from it. Events in the world aware. It wasn’t long before we were talking outside the retreat center are more serious about coming back next year. Photo: Jerry Roach

Autumn 2007 Chan Magazine 21 The Past News from the Chan Meditation Center and the DDMBA Worldwide ______Master Sheng Yen Recommends ing out that as social networks become more Moral Philosophy intricate and extended, it is increasingly im- portant to embrace ethical practices in our On June 30 DDM hosted a seminar entitled relations with others. Noting that to do this “Purification of the Mind and Moral Philoso- well one needs a clear mind, Liu urged young phy in Modern Times” at the Grand Hotel in people to immerse themselves in Buddhism Taipei City. The aim was to encourage people for spiritual enrichment. to adopt ethical practices in their lives. Master Sheng Yen affirmed that ethical prac- Academics, executives and government offi- tice is not obsolete, but is something people cials were among the audience at the two-hour must emphasize more diligently nowadays, long discussion. In opening remarks, Chang stressing that moral philosophy is a combi- Chun-Hsiung, head of the government’s De- nation of responsibility, service to others and partment of Administration, said that while many in Taiwan feel economic prosperity is the key achievement of recent years, others have been seeking to instill ethical practices and purify the mind. In this light he expressed his appreciation for Master Sheng Yen’s teach- ing.

Fredrick Fu, former president of the Control Office, observed that selfishness, hatred and poverty are causes of chaos in the 21st cen- tury, citing terrorism and environmental dev- astation as examples, and noting that pros- pects for the future did not seem bright, with the young so often driven to emulate selfish millionaires and rock stars. The remedy, he noted, is to change the way people think.

Liu Chunlaung, former president of National Tsing Hua University, concurred, also point- Photo: Jerry Roach

Chan Magazine Autumn 2007 22 devotion. Cultivating these values in dealing The high point of the evening came when with others sows seeds in our minds that can Taiwanese-American New York State Assem- lead to social harmony in Taiwan and else- blywoman Ellen Yang offered her services as where. He further stated that sages in the auctioneer for works of calligraphy by Mas- past, both in the West and the East, all placed ter Sheng Yen, for which bidding started at public interest above self interest. If more $10,000 apiece. Also on sale were items of people do this, eventually peace will come. wooden furniture from Shifu’s former study. With the sale of other collectibles and ob- Fundraiser Nets $200K for jets d’art, proceeds from the event exceeded New Chan Center in NY $200,000 – still shy of the million-plus figure anticipated for the project’s total budget, but On May 19, DDMBA threw a fundraising bash a handsome beginning. at the Laguardia Marriot Hotel to help finance a new Chan Meditation Center in New York. (Shifu’s calligraphy has also been brought to bear to promote other DDM activities recently With turnout in excess of 300 people and gen- as some 481 of his works made a 4-city tour erous giving over the course of a lively eve- of Taiwan this past summer to generate sup- ning of videos and auctioneering, organizers port for Dharma Drum University). of the event deemed it a splendid success. The existing Chan Center in Elmhurst Queens, Guests included the Venerable Guo Dong, who founded by Master Sheng Yen in 1979 as the flew in from Taiwan to highlight the event’s center of Chan teaching in North America, has importance, Andrew Hsia, Director-General of afforded decades of service, but the building the Taipei Economic & Cultural Office in New is aging and the community has long since York, Li Zehou, President of the New York Of- grown too big for it. fice of the World Journal, and author Wong Dinghun, along with numerous community The future center will also be in Queens, in members and scores of monks and nuns from a larger and newer facility, closer to public the New York metropolitan area. transportation. Ultimately the initiative to es- tablish a new center forms part of DDMBA’s It had been hoped that Master Sheng Yen drive to become an NGO registered with the himself would travel from Taiwan to attend UN and collaborating with other worldwide this event in furtherance of a goal that he has religious organizations to foster peace in the long considered to be of major importance, world. but at the last moment his health prevented him from making the journey. Seeds of Dharma in Croatia

A delectable dinner served as prologue to the Early in July Zarko Andricevic and Djordje Cvi- evening’s main events – a DVD of Shifu urg- jic, founders of DDM Croatia, sat down to talk ing people to donate, and an auction of nu- with Venerable Guo Yuan and Venerable Guo merous paintings, sculptures, porcelains and Xiang at the DDM World Center for Buddhist other items collected by Center volunteers. Education. As the early morning sun flooded

Autumn 2007 Chan Magazine 23 the inside of the Chan Hall amid the chatter- “After that, the Buddhist center’s operation ing of cicadas, Zarko and Djordje recounted became much more regular, and membership their journey from early studies of yoga in increased to ‘community’ size in 1998. Now, the 1980’s to the founding of Croatia’s oldest there are close to 500 members who regularly and largest Buddhist center, with numerous participate in a variety of activities. Next year, Chan retreats along the way, including a 49- in 2008, the center will celebrate its 10th an- day Huatou retreat led by Master Sheng Yen niversary.” in 1998. Here are excerpts from their conver- sation. Djordje: “I’m from a small town a hundred miles from Zagreb. My first contact with Bud- Q: “More than 90% of Croatians are Catholics. dhism was from a special meeting with two Can you tell us how you found out about Bud- Sri Lankan monks, whom I helped with some dhism in this Catholic culture?” translation work. But I practiced meditation very early on, even before this meeting. Zarko: “It was about thirty years ago when I was young. As a teacher of martial arts and “The contact with these monks made me be- yoga, I had always wondered about the mean- gin to explore the meaning of life. I suddenly ing of existence, so I turned to Eastern phi- realized that Buddhism was like a door. I was losophy. Buddhism was the philosophy that so shocked, I didn’t eat or sleep for almost responded to my spiritual questions. This was two days. And I was not a religious person how I came to learn about Buddhism. before discovering Buddhism.

“In the early 1980’s, I began to run groups for “Then one day, Zarko invited me to attend a practicing meditation and studying the Dhar- . This was how I first met Shifu. ma. It was very difficult to study Dharma in It was also the first Dharma talk in Croatia Croatia in the beginning, because I had only and a big success, attracting nearly 200 peo- two Buddhist books in Croatian, and very lit- ple who crowded into a small room to hear tle information on where to find more. So I Shifu speak. did all I could to purchase Buddhist books in English for translation. Although it was dif- “In 1998, I went to New York to attend the ficult, I was very enthusiastic. 49-day Chan retreat led by Shifu at Dharma Drum Retreat Center. I took refuge with Shifu “In 1992, I established the first Buddhist cen- in 1999 (Zarko took refuge in 1996).” ter in Zagreb, Croatia’s capital. From here I started looking for Buddhist masters, which Q: “Can you tell us how you have taught peo- was how I met Ven. Master Sheng Yen. In ple in Croatia to understand Buddhism? Have 1997, I flew to New York to attend a three- you run into any difficulties?” day Chan retreat led by the Master himself at Dharma Drum Retreat Center, and invited Zarko: “The center mainly runs two programs: Shifu to come to Croatia to teach the Dharma. Dharma learning and meditation practice. For He was exactly the Buddhist master we were Dharma learning, the center provides very ba- looking for. sic instruction about the nature of Buddhism,

Chan Magazine Autumn 2007 24 since people in Croatia still have very little in- Taiwan DDM Welcomes Jogye formation about it. Order of Korean Buddhism

“As for meditation practice, the center pro- Last May, a Buddhist delegation representing vides at least one ten-hour practice on how to the Jogye Order of South Korea visited Dhar- calm the mind. So, when one goes home, one ma Drum Mountain in Taiwan. The delegation knows how to practice alone. If one wants a consisted of fifty-four Venerables representing deeper practice, one can join regular programs fourteen Sangha universities in South Korea, of one-day, three-day or seven-day retreats at and six Buddhists interested in education for the center. the Sangha.

“Honestly speaking, it was a big struggle to The Jogye Order is the preeminent school of form a religious group in Croatia and for it Korean Buddhism, with roots that go back to be approved by the authorities. However, 1,200 years to Venerable Master Doui, who it was a good sign when the new government brought Seon to Korea around 820 C.E. as showed a positive attitude in cooperating part of the legacy of the Sixth Chinese Patri- with the center for the legislative measures arch, Venerable Master Huineng, involving religious practice. We gave many suggestions to the authorities during the pro- Master Sheng Yen, Abbot Ven. Guo Dong, and cess, and they listened to our opinions. Deputy Abbot Ven. Guo Pin led the congrega- tion of Dharma teachers to welcome the del- “Just this year, for the first time I was invited egation at the bus depot. to attend the 2007 roundtable meeting of in- terfaith talks as a representative of Buddhism, The guests were invited to the Briefing Room broadcast live on national television.” at the DDM World Center where a film about provided them with Towards the end of the interview, Zarko ex- an introduction. Ven. Guo Pin went on to ex- plained that a large plot of land had been plain Dharma Drum Mountain’s three types purchased on a hill outside Zagreb to build of Education: Public Outreach, Caring Service a well-equipped practice center accommodat- and Academic Study, and concluded with an ing more people. A translation team has been elucidation of the idea of the Spiritual Envi- formed to translate more of Shifu’s English ronment. books into Croatian. And in 2008, Venerable Guo Jun, currently at Dharma Drum Retreat Korean Venerable Fa Cang (Chinese transla- Center in New York, is expected to give a tour tion) extolled the merit of DDM’s efforts in of Dharma Talks in the region. Dharma propagation and Sangha education and expressed his group’s appreciation: “We Zarko’s center in Croatia is the Dharmaaloka are grateful for this extraordinary opportuni- Buddhist Center, Dordiceva 23, in Zagreb. The ty to meet and talk here about Sangha educa- center can be reached by telephone at 385 1 tion. We wish to extend our warmest appre- 481 00 74, or by email at info@dharmaloka. ciation to Venerable Master Sheng Yen and all org. DDM Venerables, and to thank everyone.”

Autumn 2007 Chan Magazine 25 The fifty-four old monk then went to the rea have a great deal in common. Until fairly Grand Buddha Hall to pay homage to Am- recently, both the Taiwanese and Korean Gov- itabha Buddha, Shakyamuni Buddha and ernments had declined to grant academic ac- Medicine Buddha. Following traditional Ko- creditation to such institutions, but nowadays rean practice, they recited the Three Refuges Sangha universities are allowed to award ac- and the Diamond Sutra for almost ten min- ademic degrees in Buddhist studies. He also utes in front of the Buddhas before a cited the example of Dharma Drum Buddhist prayer for world peace. College (DDBC), inaugurated last April, as the first religious college in Taiwan to offer post- Venerable Xing Hai then gave a summary of graduate studies in Buddhism. The visiting the history of his order. The Jogye Order has delegates were impressed by his understand- its roots in the teachings of Buddha Sakyamu- ing of contemporary issues and their impact ni and its basic principles are the realization on religious education. of Buddha nature and Dharma propagation. Its transmission is Seon. The order re- After an exchange of gifts, the visitors paid lies on the Diamond Sutra as the guiding text, a visit to the Hall of Wish-Fulfilling Guanyin and although chanting and devotional prac- before bidding their hosts goodbye. All pres- tices are incorporated into their approach, the ent shared the understanding that, despite most important and widely known practice the language barrier, the encounter was a is huatou meditation. This school of Korean milestone, fostering academic collegiality Buddhism was officially established with and exchange, and enhancing understanding three main goals: training and education, between the Buddhist communities of both sutra translation into Korean from Chinese countries. texts, and propagation of Buddha Dharma, and these remain the guiding aims of the Jo- Precious Moments With gye Order to this day. Venerable Tenzin Palmo

He explained that Sangha education in South On May 16, 2007, Guo Ming Fashi, abbot Korea is made up of more than forty academic of the Chan Meditation Center, and resident institutions and twenty Sangha universities, nuns Guo Chian Fashi and Chang Wu Fashi which can be divided into five categories: were invited by the Global Peace Initiative of education for lay practitioners, for Bhikshus Women to attend a private reception for Ven- and Bhikshunis, for professionals (masters erable Tenzin Palmo in Manhattan. and doctoral degrees), for people engaged in culture and art, and education for Venerables There were about 30 people from different discharging administrative duties. The four- religions, ethnicities and walks of life at the year university course for the Sangha falls in reception. Upon request, Ven. Tenzin briefly the category of education for Bhikshus and talked about her life, practice, mission and the Bhikshunis. dream she wanted to accomplish. The Dongyu Gatsal Ling Nunnery, which she founded in Venerable Hui Min of DDM observed that India in 1999, currently has over twenty nuns Sangha education in Taiwan and South Ko-

Chan Magazine Autumn 2007 26 From left: Venerable Tenzin Palmo with Guo Ming Fashi, Chang Wu Fashi and Guo Chian Fashi. who are learning to operate the nunnery in a Venerable Tenzin has visited Dharma Drum democratic way. They plan to build a practice Mountain in Taiwan twice before, though this hall and extend housing to accommodate 50 was the first time that we had met in the U.S. nuns in the future. She made a proposal that we meet again in India next time. We cherish her commitment Venerable Tenzin has been advocating equal and compassion, and sincerely wish her suc- opportunity for women to realize their intel- cess in every endeavor. lectual and spiritual potential, and to even- tually receive full ordination in the Tibetan tradition. She has admired the success that Buddhist Festival in Malaysia Buddhists in Taiwan, Korea and Vietnam have had in this regard. Buddhist nuns in In commemoration of the 50th anniversary some Taiwanese monasteries actually bear of independence from Great Britain, some 50 great responsibilities and play important Buddhist organizations of Malaysia joined to roles. She gave Dharma Drum Mountain as host a Buddhist Culture and Arts Festival at an example. the beginning of June. The aim was to teach

Autumn 2007 Chan Magazine 27 the Malaysian public about Buddhism, and Guests from 61 countries gathered to hear recognize the positive contributions of Bud- speeches and attend seminars at the Bud- dhism in Malaysia toward humanity and dhist City and the United Nations Asia Pa- world peace. cific Headquarters in Bangkok. They included Thailand’s Most Venerable Master Somdet DDM Malaysia flung itself into the celebra- Phra Buddyacharya, UN representatives and tions, setting up two stalls exhibiting books, some 1,500 distinguished guests, including videos and tapes with teachings by Master Buddhist masters, scholars, and diplomats. Sheng Yen and other works on Buddhism. A small Chan hall set up within the stall to DDM Abbot Ven. Guo Dong attended the fes- allow people to experience Chan meditation tival on behalf of Master Sheng Yen, and was particularly well received, attracting lots presented the Master’s speech entitled “Bud- of people. dhism Is the Hope for Promoting Lasting World Peace.” On the last day of the festival, Sangha mem- bers presented the video “Odyssey & Renais- The three-day festival saw delegates sharing sance” showing the history of the thousand- ideas and experiences on topics such as Dhar- year-old Akshobya Buddha head; the ancient ma propagation through modern technology, artifact had been returned by Master Sheng conservation and promotion of , Yen to its place of origin, the Four Gates Pago- and human develop- da in Shandong, China, fostering awareness ment. of the need to protect our spiritual environ- ment. On the last day, Buddhist masters prayed for world peace in their own languages and Overall, the festival was one of the biggest signed the Bangkok Declaration at the UN events for DDM Malaysia since its founding, Conference Hall. and Sangha members are looking forward to future encounters with their neighbors in Ma- Seattle DDM Summer Camp laysia. “Moral Cultivation” was the theme for a three- (DDM Malaysia expressed special apprecia- day children’s summer camp hosted by DDM tion for the strong support they received from Seattle and led by four experienced instruc- DDM Taiwan for this event). tors from Taiwan at the end of June.

Vesak in Bangkok With 26 children in attendance and the sup- port of 20 community volunteers, the event This year, to honor the King of Thailand’s started bright and early on the first day with eightieth birthday, the Thai Government com- a session of Eight Forms Moving Meditation. bined the occasion with celebrations of Ve- Both outdoor and indoor activities such as sak in an expanded program from May 26th jumping rope, water Chan, and word games – 29th. were all designed to raise children’s aware-

ness of their natural surroundings and awak- Photo: Jerry Roach

Chan Magazine Autumn 2007 28 en a spirit of teamwork. Through the “Chan by days of heavy rains smothered roads and Life” program, children learned to cultivate falling rocks smashed into vehicles and mo- concentration and to apply the Dharma in torbikes on Keelung’s Maijin Highway. daily life. Answering a call for help to DDM’s emergen- In “Tea Chan” on the last day, the children cy relief center, coordinator Chiang Xiangmei learned the etiquette of serving tea to their provided immediate assistance, dispatching parents with delicate concentration. At the teams to the scene of the accident and the end, everyone gathered to enjoy the slide hospital. show of all they had done together. In addition to aiding in the search for sur- DDM Relief Teams Help vivors and cleaning up the wreckage at the with Highway Emergencies scene, team members met with bereaved families, providing moral support and spiri- Three people were killed and three others in- tual counseling, joining with them in reciting jured in Taiwan’s northern Keelung County on Buddhist scriptures to bring peace to the de- the morning of June 8 when mudslides caused parted.

Autumn 2007 Chan Magazine 29 On the evening of June 24 at 6:30 p.m, a tour University invited by DDM last bus carrying 35 passengers collided with a April to a one-day camp on Protecting the car and veered off a mountain road north of Spiritual Environment. Taipei plunging down a deep ravine, killing at least eight people and injuring twenty-five The event began with the screening of Master others. Sheng Yen’s Dharma talk on the meaning of Protecting the Spiritual Environment. Then, DDM Secretary General Guokaei Chen im- to break the ice, participants listened to re- mediately summoned sixty DDM volunteers laxing music, and greeted each other joining from Shihlin, Tienmu, Shihpai, Zhongshan, palms, then gently pulling each other’s nose Tatung, Naihu, Danshui and Beitou districts and ears. After that, each participant was giv- to provide assistance. en a bowl of water and had to to walk around the parking lot without spilling a drop, while Relief team members helped authorities to others were assigned to distract and provoke compile a list of the injured and the dead, them, testing their concentration. Finally, an double-checking with police at the scene to exercise in mindfully chewing raisins brought ensure accuracy, then helped guide relatives home the importance of living in the present to the appropriate facilities. According to moment. team coordinator Shen Wu, helping anxious relatives pinpoint the hospital where their As one student summed up, “When I was eat- loved ones were taken was initially the most ing the raisins, I suddenly discovered how urgent task. sweet they were, and decided that from now on, I would make a point of enjoying the taste By midnight the situation was under control of my meals.” and DDM volunteers chanted with the families, in a traditional service for the de- DDM Thailand Gives Scholarships parted. Last May, Venerable Guo Jian traveled to DDM Social Welfare and Charity Foundation Chiang Rai in northern Thailand to award also provided spiritual counseling and vari- scholarships to fifty-six students from disad- ous other forms of assistance. Messages of vantaged families of the Chinese minority in condolence from Master Sheng Yen and the Chiang Rai City. Venerable Guo Dong were passed on to the families, with blessings and solace to all in- The region has more than 50 Chinese lan- volved. guage schools, some located in remote and mountainous areas. Students from Chinese Still Waters in Singapore communities attend school for Thai education during the day, and schools “Walking with a bowl full of water is my fa- at night and on weekends. vorite form of Chan practice.” So reports one student from a group of 12 members of the DDM Thailand also made donations to Guan- Buddhist Society of Nanyang Technological fu High School and Datong High Schools.

Chan Magazine Autumn 2007 30 Three-, Five-, Seven-day Introductory Chan Retreats The Future Friday, Oct 5, 3:00 pm – Thursday, Oct 11, 2:00 pm Retreats, classes and other upcoming events. Saturday, Dec 8, 3:00 pm – Friday, Dec 14, 10:00 am

Regular Activity Thursday Evening meditation, 7:00-9:00 pm At Dharma Drum Retreat Center in Pine Bush, NY Classes at DDRC Free Introduction to Meditation Workshop Phone: (845) 744-8114 Sunday, Nov 18, 2:00 – 5:00 pm E-mail: [email protected] Website: www.dharmadrumretreat.org At Chan Meditation Center Chan Retreats in Elmhurst, Queens, NY Phone: (718) 592-6593 Intensive Chan retreats are opportuni- E-mail: [email protected] ties for serious practitioners to deepen Website: www.chancenter.org or their practice and receive guidance from www.ddmba.org resident teachers. Introductory and other one- to seven-day retreats are scheduled throughout the year. Weekly Activities

Schedule is subject to change. Please Monday Night Chanting check the website below for updated infor- 7:00 – 9:15 pm Last Monday of the month: mation. Recitation of the Eighty-eight Buddhas’ Ten-day Huatou Retreat names and repentance Friday, Nov 23, 5:00 pm – Last Monday of each month Sunday, Dec 2, 10:00 am Tuesday Night Sitting Group Ten-day Silent Illumination Retreat 7:00 – 9:45 pm: Sitting, yoga exercises, Wednesday, Dec 26, 5:00 pm – walking meditation, Dharma discussions, Friday, Jan 4, 2008, 10:00 am recitation of the Heart Sutra and social hour

Beginner’s Mind Retreat Saturday Sitting Group Friday, Nov 9, evening – 9:00 am – 3:00 pm: Sitting, yoga exercises, Sunday, Nov 11, 5:00 pm walking meditation

Autumn 2007 Chan Magazine 31 Sunday Open House Taijiquan with Instructor David Ngo 10:00 - 11:00 am: meditation Thursdays, 7:30-9:00 pm, ongoing 11:00 am - 12:30 pm: Dharma lectures on $25 per month, $80 for 16 classes Diamond or Platform Sutras First Thursday of the month is free for 12:30 - 1:00 pm: lunch offerings newcomers 1:00 - 2:00 pm: lunch 2:00 - 3:00 pm: Q & A for English-speak- Yoga with Instructor Rikki Asher ing practitioners & chanting (the second Saturdays, 3:00 – 4:30 pm Sunday of the month devoted to the chant- October 4, 11, 18, 25 and November 1, 8, 15 ing of The Great Compassion Dharani Sutra, $80 for 10 classes, $10 per class. All levels 2:00 – 4:00) are welcome.

Classes “Zen & Inner Peace” Sunday, 7:00 a.m., WNYE (Channel 25) Meditation Classes Beginner and intermediate classes of two Chan Master Sheng Yen’s weekly television sessions each for a total of four sessions. program. Saturdays, 9:30 am – 12 noon. Contact the Chan Meditation Center for more Call or e-mail CMC for scheduled dates. information. Pre-registration required Photo: Jerry Roach

Chan Magazine Autumn 2007 32 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

Autumn 2007 Chan Magazine 33 Indiana New York City Philadelphia Contact: Chi-Liu Wu Tel: 610-254-5028 Fort Wayne 90-56 Corona Ave. Email: [email protected] Contact: Barry Wadsworth Elmhurst, NY 11373 8728 Sandpiper Ct. Tel: 718-592-6593 Texas Fort Wayne, IN 46804 Fax: 718-592-0717 Tel: 260-436-5124 Email: [email protected] Arlington: Email: [email protected] Contact: Patty Yi http://www.chanpractice.org Rochester: 2150 East Pioneer Pkwy Contact: Yi-Jen Chiu Arlington, TX 76010 Michigan 413 University Park Tel: 817-274-2288 Rochester, NY 14620 Fax: 817-274-7067 Contact: Li Hua Kong Email: [email protected] Email: [email protected] 1431 Stanlake Drive http://www.geocities.com/dd- E. Lansing, MI 48823 mbarochny Austin Tel/Fax: 517-332-0003 Tel: 512-249-9220 Email: [email protected] Nevada Email: [email protected] http://michigan.ddmba.org Las Vegas Dallas Missouri Contact: Mabel Tan Contact: Patty Yee Email: [email protected] Tel: 972-660-5971, 812-226-6888 Contact: Tai-Lin Lee Email: [email protected] Tel: 636-529-0085 North Carolina http://dallas.ddmba.org Email: [email protected] Tel: 919-852-4860 Houston New Hampshire Email: [email protected] Tel: 281-589-0718 Email: [email protected] Tel: 603-276-9415 Ohio Email: [email protected] Tennessee Northeast Ohio: New Jersey Contact: Jeff Larko Memphis 755 Savannah Trail Tel: 732-777-9618 Contact: Paul Lee Medina, OH 44256 Email: [email protected] 1 Ireland Brook Drive Tel: 330-241-5321 N. Brunswick, NJ 08902 Email: [email protected] Utah Tel/Fax: 732-398-1569 Email: [email protected] Oregon Salt Lake City Tel: 810-947-9019 Piscataway: Contact: Sabrina Huang Email: [email protected] Contact: Maggie Laffey 3300 SW 110th Ave. Tel: 732-253-7248 Beaverton, OR 97005 Vermont Email: [email protected] Tel: 503-352-9214 New York Email: [email protected] Tel: 802-658-3413 Email: [email protected] Long Island: Pennsylvania http://www.ddmbavt.org Contact: Hai Dee Lee Washington Email: [email protected] State College Tel: 814-867-9253 Tel: 425-889-9898 Email: [email protected] 14028 Bel-Red Road, Suite 205 http://ddmbapa.org Bellevue, WA 98007 Email: [email protected] http://seattle.ddmba.org

Chan Magazine Autumn 2007 34 Canada Belgium Toronto Luxemburg ASIA

Contact: Meili Chen 15, Rue Jean Schaack L-2563 Bonnevoie GD.DE Luxemburg 70 Mossgrove Trail Hong Kong Tel: 352-400080 Toronto, Ontario Room 205, 2/F BLK B, Canada M2L 2W3 Alexandra Industrial Building, 23- Poland 27 Wing Hong St., Cheung Sha Wan, Vancouver Kowloon, Hong Kong Warsaw Tel: 852-2865-3110 DDMBA Vancouver Center Fax: 852-2591-4810 8240 No.5 Road, Zwiazek Buddystow Czan (Chan Richmond, BC Buddhist Union): V6Y 2V4 Canada Contact: Pawel Rosciszewski, Beata Malaysia

Tel: 604-277-1357 Kazimierska Dharma Drum Mountain Bud- Fax: 604-277-1352 Tel/Fax: (22) 7275663, GSM 0-601- dhism Email: [email protected] 205602 Information Centre in Malaysia: http://www.ddmba.ca Tel/Fax: (22) 6208446, (22) 6498670, 30 Jalan 16/6, 46350 Petaling Jaya, GSM 0-601-205602 Selangor DE, Malaysia Tel: 603-79600841, 603-7319245 Mexico Fax: 603-7331413, 603-79600842 Mar de Jade Oceanfront Retreat Switzerland Email: [email protected] Center http://www.media.com.my/zen Chacala, Nayarit, Mexico Zurich Contact: Laura del Valle MD Singapore USA phone 800-257-0532 Teacher: Max Kalin (Guo-yun) Mexico phone 01-800-505-8005 Tel/fax: 411 382 1676 Dharma Drum Mountain (Singa- Email: [email protected] Mobile: 4179 416 8088 pore Liaison Office): Website: http://www.mardejade.com Email: [email protected] No. 10 Second Avenue, Daily meditation; regular retreats; http://www.chan.ch Singapore 266660 2005 residential period Contact: Ms. Yeh Yin Shia United Kingdom Tel & Fax (65) 6469 6565 EUROPE London Cell 9745 6565. Email: [email protected] Croatia 18 Huson Close London NW3 3JW, England Dharmaaloka Buddhist Center Tel: 44-171-586-6923 Taiwan Dordiceva 23 Nung Ch’an Monastery: 10000 Zagreb, Croatia Western Ch’an Fellowship: No. 89, Lane 65, Tayeh Road Tel/Fax: ++385 1 481 00 74 24 Woodgate Ave. Bury Peitou, Taipei Email: [email protected] Lancashire, BL9 7RU, U.K. Tel: 02-2893-3161 http://www.dharmaloka.org Contact: Simon Child, secretary Fax: 02-2895-8969 Teacher: Zarko Andricevic Email: Ongoing program of study and prac- secretary@westernchanfellowship. tice, including courses in Buddhism org, and Chan meditation, meditation www.westernchanfellowship.org group meetings, and retreats.

Autumn 2007 Chan Magazine 35 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: Guo Yuan Fa Shi Tel: 886-02-2778-5007~9 Fax: 886-02-2778-0807 Email: [email protected] Saturday, 8:30-11:30 am, medita- tion and discussion in English at An Her Branch Monastery

Australia: Melbourne

DDMBA Australia-Victoria Branch 115 Serpells Road, Templestowe VIC 3106 Australia Tel: 61-3-2185-0290; 61-3-9846- 8801 Contact Agnes Chow, [email protected]

Sydney

132 Pennant Hills Road Normhnhurst, N.S.W 2076, Australia Tel: 61-2-9489-5677 Contact Tess Hu, tess_hu@hotmail. com

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

Chan Magazine Autumn 2007 36 Autumn 2007 Chan Magazine 37 Attaining the Way A Guide to the Practice of Chan Buddhism Chan Master Sheng Yen

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

$16.95 Paperback

Chan Magazine Autumn 2007 38 The Inimitable Master Sheng Yen

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

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

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

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

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

Autumn 2007 Chan Magazine 39 Chan Magazine Autumn 2007 40