Dharma Talks by Gilbert Gutierrez

Fukanzazengi: How Everyone Can Sit - 06/11/2008

gilbert@riversidechan.org — Mon, 05 Jan 2009 22:53:38 PST

Dogen Zengi's words are a little of both very advanced teaching and the very beginning teaching. One must remember to keep a beginner's mind when reading or listening to any teaching. One can pour more tea into a cup that is empty than a cup that is already full; likewise, a beginner's mind can pick up more from a lecture than a practitioner who thinks he/she is advanced. An advanced person's mind has created a duality of where he is now and where he is not. This duality impedes one's ability to relax the mind and let go of past achievements. Chan is just being aware of this moment… this present moment is the beginner's mind.

Discernment is simply being aware whether the cup is empty or full; it is also being aware that the cup is empty even when it appears to be full. It is being aware of the impermanence of all things as they appear in mind, it is being aware of things simply as they are without opinion or apprehension; it is being aware that all things happen as a result of causes and conditions… all in the same awareness before the thought arises.

Dogen Zengi said that True Nature is in essence perfect and it is everywhere. But if there is the slightest gap, sky and earth are ripped apart; therefore, do not give rise to even a flicker of like and dislike. Do not become puffed up about your understanding and inflate your little experiences… always maintain a beginner's mind.

Listen to Master Dogen…

Fukanzazengi: How Everyone Can Sit
by Eihei Dogen zenji
translated by Yasuda Joshu Roshi and Anzan Hoshin Roshi (published in Progress Into the Ordinary, Great Matter Publications, 1986
and Chanting Breath and Sound, Great Matter Publications, 2001
and will appear in the forthcoming book Dogen: Zen Writings on the Practice of Realization)

Primordial Awareness is in essence perfect and pervades everywhere. How could it be dependent upon what anyone does to practice or realize it? The movement of Reality does not need us to give it a push. Do I need to say that it is free from delusion? The vast expanse of Reality can never be darkened by the dust of presumptions. Who then could believe that it needs to be cleaned of such dust to be what it is? It is never separate from where you are, so why scramble around in search of it?

The thing is, if there is the slightest gap, sky and earth are ripped apart. If you give rise to even a flicker of like and dislike, you lose your mind in delusion. Just suppose you become puffed up about your understanding and inflate your little experiences: You think you have seen the truth, attained the Way, recognized the luminosity of mind and can grasp at heaven. You might think that these initial jaunts about the borders are entering the realm of enlightenment but you've lost the Way of complete liberation.

May I point out the one from Jetavana, the Buddha, who was himself Primordial Awareness and still sat for six years? And how about Bodhidharma transmitting the seal of Awareness through doing wall-gazing at Shaolin temple for nine years? The echo of those is heard even now. If this is how it was with the great ones and their diligence, then how about you in your own practice? You should stop chasing understanding through juggling words, allow the external seeking of your mind to collapse upon itself and light up your own nature. Doing this, the bodymind will drop through itself spontaneously revealing your Original Nature. If you wish to be realized in Suchness, immediately practice Suchness.

A quiet room is good for zazen. Eat and drink moderately, don't entangle yourself in delusive relationships. Just leave such things to themselves. Don't think about good or bad, right or wrong. Don't give rise to the mind's common concepts, the judging of thoughts and observations. Don't sit to become an Awakened One because you can't fabricate a Buddha out of sitting or lying down.

In the place where you practice spread out some thick matting and place a round cushion on top of them. Sit on the cushion with your legs crossed in either the full lotus posture or the half-lotus. This means place your right foot on your left thigh and your left foot on your right thigh, loosen your clothes and belt keeping them neat. Then put your right hand palm up on your left foot and put your left hand in the palm of your right, the tips of the thumbs touching lightly. Find your posture, leaning neither to right nor left, forward or back. Your ears should be aligned with your shoulders, and from the front, your nose in a direct line with your navel. Place your tongue against the roof of your mouth keeping mouth and lips closed. Your eyes should be open and you should breathe gently through your nose.

Once you have found your posture, breathe in and out deeply, sway left and right and then settle firmly and steadily. Think of not-thinking. How do you think of not-thinking? Be Before Thinking. These are the basics of zazen.

What I call zazen is not developing concentration by stages and so on. It is simply the Awakened One's own easy and joyful practice, it is realized-practice within already manifest enlightenment. It is the display of complete reality. Traps and cages spring open. Grasping the heart of this, you are the dragon who has reached his waters, the tiger resting in her mountains. Understand that right here is the display of Vast Reality and then dullness and mental wandering have no place to arise.

Getting up from zazen move slowly and quietly. Don't just jump up. Looking at the past, we see that transcending common and sacred, or being able to die while in zazen or standing are all rooted in the power of this practice. It is impossible for words or thinking to grasp how the old masters could seize the moment for disciples with a finger, pole, needle or mallet, display Actuality with a whisk, a fist, a staff or a shout. Practicing mystical powers or thinking dualistically about practice and realization don't help in this either. Practice and realization are the deportment of this very bodymind, beyond sight and sound, before thinking and analyzing.

Since this is as it is, it doesn't matter if you're clever or stupid; the distinctions distinguish nothing. Whole-hearted practice is the Way. Since realized-practice cannot be stained, progress into the ordinary.

In this and all other worlds, in India or in China, every place is marked by the seal of Awake Awareness. Upholding the essence of this Way, devote yourself to zazen, completely do zazen. You might hear about ten thousand ways to practice but just be complete and sit. What's the point of giving up your seat to go wandering around in dusty lands and countries? Take a wrong step and you'll miss what's there.

You've got what you need, the treasure of this body and birth, so don't waste your time. Keep to this as the basis of the Way of Awake Awareness. Don't be attracted by just a spark from the flint. Anyway, your body is like dew on the grass, your life a flash of lightning; vain for a moment and then vanished in an instant.

You who are in this excellent lineage of Zen, don't blindly grope only a part of the elephant or fear the true dragon. Put all of yourself into this Way which directly presents your own nature. Be grateful to those who have come before and have done what was to be done. Align yourself with the enlightenment of the Awakened Ones and take your place in this samadhi-lineage. Practice in this way and you'll be what they are. The doors of the treasure house will fall open for you to do with as you will.
(1227 C.E.)
� 1999-2004 White Wind Zen Community. All rights reserved.

~Class summary courtesy of Rick Cabrera

Why Practice Chan? - 06/04/2008

gilbert@riversidechan.org — Mon, 05 Jan 2009 22:37:17 PST

What is a Chan practitioner all about?

People come to Chan class for various reasons. Some wanted to learn how to quiet and silence their mind because of emotional or guilt problems that they have in their lives. Others were looking for something or for answers to questions that they could not find anywhere else. They want to know how to make sense of all of the things happening to them.

This is one of the first steps toward becoming a Chan practitioner. They would say that there's got to be something here in this class that I can understand and would calm me; I can't find the answers anywhere else so maybe I need to figure this Chan stuff out some more.

These are the some of the reasons why they knock at the door of Chan and if they practice sincerely, they will find guidance about how to quiet their mind and their hearts and obtain the benefits of the practice. They will find a safe haven in Chan.

Those who initially started out wanting to find a way to quiet their mind soon found out a different taste of the real practice of Chan. They found more than just the knowledge and ability to quiet their mind. They found acceptance and understanding of the causes and conditions that lead to the problems they were experiencing.

Those who initially came to find answers found themselves asking more questions than getting the answers. The nature of Chan is that the questions formerly raised become less interesting than the subsequent questions. Practitioners begin to ask: why did this bad thing happen to me? Why did it happen that way? What caused that person to say those harmful words? And as more interesting questions come, they learn to investigate. They learn to validate the information as they were presented to them. When confronted again in like situation, they learn to ask more questions: this person insulted me, why did he do that for? Should I react in like manner or should I respond in a wholesome manner instead? And as more questions come in, pieces of the puzzles begin to take shape as if weaving the fabric and tapestry of the True Nature. They learn to understand that things happen because of individual causes and conditions.

As causes and conditions of the practitioner ripen, wisdom and clarity of the True Nature also manifest by itself on the practitioner. And more questions arise: who am I? Where did that thought come from, who said that?

Teaching Chan is telling the student to expect nothing of the practice and that the teacher can only point his finger to the path. When a practitioner continues to walk the path of Chan, there comes a true experience that cannot be equaled by any teacher of Chan. As these experiences come, practitioners must learn to leave them behind and continue with the practice because these experiences are nothing but cogitations.

Gilbert told the story of Bodhidharma and a student who wanted to learn the Way. Bodhidharma did not think he was worthy enough so he remained in meditation inside the cave. This student stood outside the cave until snow was waist high. Bodhidharma still would not teach him until he proved his sincerity by cutting off his left arm. He told him, "My mind is anxious, please pacify it." Bodhidharma replied, "Bring me your mind, and I will pacify it." Huike (from Ssu-shui hsien, Henan) said, "Although I've sought it, I cannot find it." "There," Bodhidharma replied, "I have pacified your mind."

~Class summary courtesy of Rick Cabrera

Cogitation - 05/28/2008

gilbert@riversidechan.org — Mon, 05 Jan 2009 22:35:27 PST

The practice of Chan is very simple. When we don't process thoughts through the ego, mind tends to attain its own balance and calm by itself. But we tend to obscure mind by engaging in cogitation. When we try to get rid of thoughts for example, we encounter difficulty because we always think first that we need to get rid of something before we do it. This creates the habit energy that binds us to cogitation in anything we try to do. To complicate it further, we learn to add opinions and emotions to the process thereby feeding more fuel into the habit energy.

Instead of thinking to get rid of scattered thoughts or whatever it is you are going to do, simply put the thought down or let them pass by with no apprehension or cogitation whatsoever - simply follow the function.

The practice of Chan is like walking up the fog-shrouded mountain, said Master Sheng-yen. You don't need to see where you are going or how far you have walked. As long as you are going uphill, just keep one foot in front of the other.

This week's Dharma talk is about cogitation and where it is coming from. Listen to the words from the masters:

BURDEN OF NOTHING

A student asked T'ou-tzu, "How about if I don't bring a single thing?" T'ou-tzu said, "Where did you get this?"

THE WHOLE EXPERIENCE by Chih-men

High-minded mystics and pilgrims should have the eyes of Zen. When they open their mouths, they exhaust the senses of a thousand sages, make a thousand mental objects unbinding; father and mother both die, guest and host do not stand.

If you understand in this way, it is still just a little bit of Zen perceptive understanding, not the whole experience of Zen.

What is the whole experience? Go back and have some tea.

THE SELF

Chih-men was asked, "What is my self?" He replied, "Who is asking?" The questioner said, "Please help me more." Chih-men said, "The robber is a coward by heart."

AVOID DRIFTING OFF by Chien-ju

If you really want to deal with birth and death, just avoid drifting off under any circumstances, whether you are dressing or eating, attending the calls of nature, walking, standing, sitting, or lying down.

Be like someone who sees a ferocious tiger, totally engrossed in getting away and escaping with his life.

Or be like someone on a battle front who only wants to kill the leader of a rebellion; only when he has taken the leader's head can he rest.

Why bother with grasping and rejection, purity and defilement, profane and sacred, right and wrong, and so on?

Otherwise it is a waste of effort – when will peace ever be attained?

If you work in this way, it has some relevance to birth and death; otherwise it is all contrivance, without benefit on the way. A former teacher said, "Don't get stuck in small successes; you must reach the state of the ancients before you attain freedom in life and death." Otherwise it is all something on the shore of birth and death; there's really no end in sight.

~Class summary courtesy of Rick Cabrera

Master Dogen - 05/21/2008

gilbert@riversidechan.org — Mon, 05 Jan 2009 22:29:06 PST

Master Dogen was a Japanese Chan master who studied Soto Zen in China. Soto is Japanese for Ts'au-tung which translates to Silent Illumination. Silent Illumination simply means "to sit." To sit is not just to sit in meditation. It is sitting to let the mind to come to a rest. Letting the mind come to a rest is like crystal clear water. We become aware when we agitate the water. Initially, we maybe aware of small moments in time when the water is very calm, when there are only ringlets going. But other times when our mind is not calm, it will become very agitated. When it is disturbed by the environment, we no longer have this Silent Illumination; we are no longer aware of the thoughts arising in mind. When thoughts appear in a linear manner, we've already lost that clarity of mind.

Silent illumination is the mind that just sits. Body and mind has nothing to do but sit and be aware of the functioning and causes and conditions occurring in mind. Like master Dogen said, just sit (be aware), that's all.

There was a story of a master in the company of other masters camping out in the wood. One master said, "There are tigers and other wild animals out here that can eat us." The other master put his hands over his head and shook them saying, "Boooooo…. your mind is still moving and you are still worried about your body, you are not yet complete." Later on when the fire was burning, the master got a piece of charcoal and wrote the name of the Buddha on the rock where the other master had been sitting. When the other master returned, he saw the Buddha's name on the rock but did not want to sit on that rock anymore. Which master does not have a clear mind?

We create our own illusions. Practicing Chan will not make us and our dear ones exempt from the problems that occur in life. Practicing Chan is being aware that these problems happen because of causes and conditions. What we do today or fail to do today will have consequences tomorrow. With this understanding of causes and conditions, we can minimize problems that can occur tomorrow. All things begin in mind, so we must be aware whenever mind is scattered. We must be aware to do the wholesome thoughts and actions coming out of a clear mind instead of the unwholesome ones resulting from an unclear mind. The other master in the story refused to sit on the rock with the Buddha's name written on it. His mind was not clear at that moment because if he did not want to sit where the Buddha was, where else can he sit that the Buddha is not?

Some people give up the practice because of the things that happened to them. They think that because they are Chan practitioners, no problems can come to them. Likewise, some very good Christians denounce God because they said He let bad things happen to their loved ones. They do not realize that they are not exempt from the law of causes and conditions. Anything is possible and we should use the practice instead of denouncing it in times of need.

Understand that mind and the external environment are connected. What we sow in mind, so shall we reap as manifestations in the external environment. This is how causes and conditions work so we must make the choice to sow good seeds now.

Silent Illumination, the art of just sitting gives us the opportunity to see the wondrous functions of the mind, to see things clearly, and to sow good seeds that can benefit us and others. When causes and conditions ripen, the wisdom of the non-arising mind will begin to manifest and answers to all questions one may have will be revealed as well.

Read the wisdom of Master Dogen's words. Read them as many times until his words become yours. And when you think you have fully understood them, it is then time to put them down and let them go.

Master Dogen's words from:

The Pocket Zen Reader, edited by Thomas Cleary, Shambala Publications

On Images and Relics

If you think you can become enlightened just by worshiping images and relics, this is a mistaken view. This is actually possession by the poisonous serpent of temptation.

On Discipline

If you insist upon disciplinary regulations and vegetarianism as fundamentals, make them established practices, and think you can attain enlightenment that way, you are wrong.

On Overcoming Greed

If you would be free of greed, first you have to leave egotism behind. The best mental exercise for eliminating egotism is contemplating impermanence.

Tact

When you see other's errors and you want to guide them because you think they are wrong and you feel compassion for them, you should employ tact to avoid angering them, and contrive to appear as if you were talking about something else.

Emotional views

Students of recent times cling to their own emotional views and go by their own subjective opinions, thinking Buddhism must be as they think it is, and denying it could be any different. As long as they are wandering in illusion seeking their own emotional judgments, most of them will make no progress on the way of enlightenment.

Appearance and Reality

· Most people of the world want others to know when they have done something good, and want others not to know when they have done something bad.

· If you refrain from doing something bad because people would think ill of it, or if you try to do good so others will look upon you as true Buddhist, these are still worldly feelings.

· If you have compassion and are imbued with the spirit of the Way, it is of no consequence to be criticized, even reviled, by the ignorant. But if you lack the spirit of the Way, you should be wary of being thought of by others as having the Way.

· What you think in your own mind to be good, or what people of the world think is good, is not necessarily good.

· If people who keep up appearances and are attached to themselves gather together to study, not one of them will emerge with an awakened mind.

· You should not be esteemed by others if you have no real inner virtue. People here in Japan esteem others based on outward appearances, without knowing anything about inner virtue; so students lacking the spirit of the Way are dragged down into bad habits and become subject to temptation.

Practicing Truth

· If you study a lot because you are worried that others will think badly of you for being ignorant and you'll feel very stupid, this is a serious mistake.

· People of the world cannot necessarily be considered good – let them think whatever they will.

· To "leave the world" means that you do not let the feelings of worldly people hang on your mind.

· You should not do what is bad just because no one will see it or know of it.

· You should think about the fact that you will surely die. This truth is indisputable.

· Even if you do not think about the inevitability of death, you should determine not to pass your time in vain.

· Our lives are only here for now.

· One should not differentiate good and bad on the basis of taste.

· One need not necessarily depend on the words of the ancients, but must only think of what is really true.

· If you want to travel the way of the Buddhas and Zen masters, then expect nothing, seek nothing, and grasp nothing.

Morals

· The ancient thought it shameful to seek advancement or to want to be head of something, or the chief or senior.

· No one should torment people or break their hearts.

· Just regard people's virtues, don't be obsessed with their faults.

· People should cultivate secret virtue.

· No matter how bad a state of mind you may get into, if you keep strong and hold out, eventually the floating clouds must vanish and the withering wind must cease.

· Do not be so proud as to hope to equal the great sages; do not be so mean as to hope to equal the ignoble.

· If one pursued selfish schemes to stay alive, there would be no end to it.

· There is fundamentally no good or bad in the human mind; good and bad arise according to circumstances.

· Though a nobleman's power is greater than that of an ox, he does not contend with an ox.

· To plow deep but plant shallow is a way to natural disaster; if you help yourself but harm others, how could there be no consequences?

Understanding

· Don't cling to your own understanding. Even if you do understand something, you should ask yourself if there might be something you have not fully resolved, or if there maybe some higher meaning yet.

· Although a suspicious mind is bad, still it is wrong to cling to what you shouldn't believe in, or to fail to ask for a truth you should seek.

· Even if you have thoroughly studied the stories of the ancients and you sit constantly like iron or stone, as long as you are attached to yourself you cannot find the Way of the enlightened, ever.

· Although the Way is complete in everyone, realization of the Way depends on a combination of conditions.

· Tenacious opinionation is not transmitted by your parents; it is just that you have tacitly come to believe in opinions for no reason other than that over time you have picked up what people say.

· Whether or not beginners are imbued with the spirit of the Way, they should carefully read and study the sagacious teachings of the scriptures and treatises.

· One having understood, you should read the teachings of the sages many times.

· Truth is not greater or lesser, but people are shallow or deep.

Attitude

· Even if you are in a high place, don't forget you may fall. Even if you are safe, don't forget danger. Even though you are alive today, don't assume you will be alive tomorrow.

· The mind has no fixed characteristics; depending on circumstances, it may turn out anyway at all.

· Even if it is painful and lonely, associate with worthy companions.

· Consider how you will travel the path, without taking notice of slander from others, without heeding resentments from others.

· Do not think of studying Buddhism in order to gain some advantage as reward for practicing Buddhism.

· Everyone has great faults, and pride is the greatest faults.

· Prefer to be defeated in the presence of the wise than to excel among fools.

· If the mentality that seeks honor and advantage does not cease, you will be ill at ease all your life.

· Students of the Way must individually examine their own selves. To examine yourself means to reflect upon how you should carry yourself, mentally and physically

· If the heart is not empty, it will not admit truthful words.

~Class summary courtesy of Rick Cabrera

The Four Great Vows - 05/14/2008

gilbert@riversidechan.org — Mon, 05 Jan 2009 22:18:46 PST

1. I vow to deliver innumerable sentient beings.
2. I vow to cut off endless vexations.
3. I vow to master limitless approaches to dharma.
4. I vow to attain supreme Buddhahood.

We recite the Four Great Vows at the beginning of the class in order to condition and open the mind. It does not matter whether a practitioner is an Atheist or Christian. To learn and practice the vows is a positive thing. Reciting them put things into motion and one can only receive positive results from them.

When a practitioner makes a vow to deliver innumerable sentient beings for example, it is like planting good seeds into the ground. Causes and conditions never fail. Every time a practitioner recites the vow, it conditions the mind; it strengthens the vow and puts things into motion. The good seeds grow to become big trees that will produce good fruits. As more practitioners make the vow to deliver (good fruits to) innumerable sentient beings, these good fruits will greatly nourish whoever eats from that tree. This is how the power of the vow can change the environment we live in. So as you come to class each week, you are invited to wholeheartedly recite these vows because they can't hurt. They can only produce good things.

Gilbert told the joke of a Rabbi who was in a sinking boat. As the boat was about to go down, the Rabbi did the sign of the cross. The people saw that and said, "But Rabbi, you are Jewish." The rabbi simply raised his hands and said, "It can't hurt." So it is with reciting the vows, it can't hurt.

Mind is not the kind of mind that we generally relate to. Chan Buddhism associates mind to what is called the Heart Mind. Mind is the cogitating kind of mind whereas Heart Mind is that part of mind not associated with I, me, mine. Heart Mind is there for the common good of all, it wants to help others and understands morality that is in there not as a commandment but the kind of morality that simply says this is the way that things ought to be. It is different because we are not doing it to please anyone but rather we do it because this is the right thing to do like washing the bowl after we are finished eating; just following function. If not you, then who else would wash the bowl?

Heart Mind is also associated with being mindful and being aware of everything that is occurring in mind every moment. There was a story of a monk who came to study with a Chan master. It was raining that day so as he arrived at the temple and asked the master to teach him the Dharma, the master asked him, "When you came in, did you put your umbrella on the right side or the left side of your sandals?" The monk could not remember because his mind was not settled and aware enough of everything around him at that moment that he entered the temple.

There was another story of a master teaching a student how to sleep. The student said, "But master, I already knew how to sleep." Yet, how many of us still toss and turn for several minutes before actually falling to sleep? How many of us can simply close our eyes and open them the next morning? When all the causes and conditions of the day were dealt with accordingly, mind will settle by itself. When it is time to rest, causes and conditions will also manifest by themselves. There is nothing else to do but close the eyes and sleep.

If you do not understand that which meets the eye, you are already lost said Chan Master Dogen. It means be aware that everything happens the way they do because of causes and conditions. Gilbert also told a story of a Chi-gong master who tried to stop a train with his Chi-gong power. Needless to say, this master was not one with the laws of nature. He was not thinking clearly, he thought he was powerful enough to stop the train. Causes and conditions never fail and this was unfortunate for him.

Likewise when we meditate, thoughts will rise naturally because of our individual causes and conditions. Some practitioners will try to block these vexations from rising in mind thinking that this is the way it should be. As they do this, it generates more distractions and impatience. They are not allowing the mind to settle down by staying with the method. Simply following the method and observing mind without apprehension are enough. When causes and conditions continue to ripen, mind will settle by itself; Heart Mind will reveal itself eventually.

~Class summary courtesy of Rick Cabrera

The Ultimate Reality Transcends What Can Be Expressed in Words - 04/23/2008

gilbert@riversidechan.org — Mon, 05 Jan 2009 22:09:49 PST

from: "The Teachings of the Compassionate Buddha," edited by Edwin A. Burtt, c 1955, p. 194-204

The document, here employed, in abbreviated form, presents the teaching of Hsi Yun, one of the Ch'an (or Zen) masters who lived about 840 A.D. His teaching is reported by P'ei Hsiu, an official and scholar who became a student under Hsi Yun. It gives a more or less sympathetic disclosure of Ch'an philosophy. First it defends the doctrine with which we are now familiar, that universal mind alone is real. This result is then used to explain why one must abandon seeking for anything; universal mind is realized by the cessation of all seeking and by leaving behind the analytic discriminations it uses and trusts. This step is achieved in a flash of sudden awakening. But at this point the argument shifts. The reader is supposed to be ready now to see that mind itself, and the categories by which it has been explained, are self contradictory. The real truth lies behind any kind of verbal expression. The conclusion is ruthlessly applied even to such central Buddhist ideas as that of the Dharma. Buddha was, of course, aware of the truth of these matters, but in his compassion he communicated partial insights; their purpose was to lead people to a stage where they could achieve this fuller realization. Again comes a shift, this time the completely non-rational technique of using words, not to answer an observer's question, but to discourage him from asking it. It is hoped that he may now be able to attain the awareness that the real difficulty lies not so much in his questions being unanswerable as in his continuing state of mind that leads him in asking them. This state - in the confidence of analytic reason - is precisely that out of which he needs to awaken. The procedure of this essay constitutes as dramatic a challenge to the presuppositions of Western philosophy as well can be imagined.

The Master said to me: "All the Buddhas and all the sentient beings are nothing but the universal mind, besides which nothing exists. This mind, which has always existed, is unborn and indestructible. It is not green or yellow, and has neither form nor appearance. It does not belong to the categories of things that exist or do not exist, nor can it be reckoned as being new or old. It is neither long nor short, big nor small, but transcends all limits, measures, names, speech, and every method of treating it concretely. It is the substance you see before you - begin to reason about it and you at once fall into error. It is like the boundless void, which cannot be fathomed or measured. This universal mind alone is the Buddha and there is no distinction between the Buddha and sentient beings, but sentient beings are attached to particular forms and so seek for Buddhahood outside it. By their very seeking for it they produce a contrary effect of loosing it, for that is using the Buddha to seek the Buddha and using the mind to grasp mind. Even though they do their utmost for a full kalpa, they will not be able to attain it. They do not know how to put a stop to their thoughts and forget their anxiety. The Buddha is directly before them, for this (universal) mind is the Buddha and the Buddha is all living beings. It is not the less for being manifested in ordinary beings, nor is it greater for being manifested in the Buddha.

Sudden illumination is seeing things just as they are. Chan teaches that one should not negate the practice (even when a teacher says there is nothing to rely on) but seeing what should be done about the practice. Sudden illumination simply cuts right through the chase. Sudden illumination is simply realizing mind (the substance you see before you) without cogitation or conceptualization. Begin to cogitate or conceptualize and the mind starts to rise (and you at once fall into error, said Master Hsi Yun).

Mind will naturally arise according to causes and conditions of the practitioner. Diligence and great faith about the practice will eventually bear fruit. The non-arising mind will eventually reveal itself and will naturally be aware whenever mind begins to arise. "Knowing the mind arising is the non-arising mind."

"As to the merits, countless as the sands of the Ganges, which come from performing the six paramitas (perfect duties) and vast numbers of similar practices, since you are fundamentally complete in every respect, you should not try to supplement that perfection with meaningless practices. When there is occasion for them, perform acts of charity, and, when the occasion has passed, remain quiescent. If you are not absolutely convinced that this [mind] is the Buddha, and are attached to the forms, practices and performances whereby merit is achieved, your way of thinking has no connection with reality and is quite incompatible with the Way. "The mind IS the Buddha, nor is there any other Buddha or any other mind. It is bright and spotless as the void, having no form or appearance whatsoever. To make use of the mind to think [in the ordinary sense of the word] is to leave the substance and attach yourself to forms. The Buddha who has always existed exhibits no such attachment to forms. To practice the six paramitas and a myriad similar practices with the intention of becoming a Buddha thereby is to advance by stages, but the Buddha who has always existed is not a Buddha of stages. Only awake to the universal mind, and realize that there is nothing whatsoever to be attained. This is the real Buddha. The Buddha and all sentient beings are the universal mind and nothing else....

"The universal mind is no mind [in the ordinary sense of the word] and is completely detached from form. So it is with the Buddhas and sentient beings. If they (the latter) can only rid themselves of analytic thinking (mentation) they will have accomplished everything.

"The original Buddha-nature, in all truth, is nothing which can be apprehended. It is void, omniscient, silent, pure; it is glorious and mysterious peacefulness, and that is all which can be said. You yourself must awake to it, fathoming its depths. That which is before you is it in all its entirety and with nothing whatsoever lacking. Even if you go through all the stages of a Bodhisattva's progress towards Buddahood, stage by stage, when at least, by single flash of thought, you attain to full realization, you will only be realizing your original Buddha-nature and by all the forgoing stages, you will not have added a single thing to it. You will merely regard those kalpas of work and achievement as nothing but unreal actions performed in a dream.....

Do not participate in activities for the purpose of achieving anything because the desire to achieve something strengthens the nature of the self. (Turn the eyes inward, try to see when the ego is dictating the want to achieve something.) Does not mean there is no purpose in performing, simply means completing the task at hand with no motive of gain. Like Master Hsi Yun said, merits (countless like the sands of the Ganges) will come to you with simply doing the tasks at hand in our work place, when performing acts of charity, helping someone or simply going through our everyday activities in a transparent way (remaining quiescent). Just doing what needs to be done is following function and this is enough. Mind is perfect in this way; with no attachments, no conceptualization and no analytical thought. Being aware of every moment before one starts sipping that cup of coffee till the very last drop certainly has its merit. When causes and conditions ripen, the merit drop by itself. It is still there because causes and conditions never fail but there is no self acknowledging the merit.

"The pure mind, the source of everything, shines on all with the brilliance of its own perfection, but the people of the world do not awake to it regarding only that which sees, hears, feels and knows as mind. Because their understanding is veiled by their own sight, hearing, feeling, and knowledge, they do not perceive the spiritual brilliance of the original substance. If they could only eliminate all the analytic thinking (mentation) in a flash that original substance would manifest itself like the sun ascending through the void and illuminating the whole universe without hindrance or bounds. Therefore, if students of the Way only regard seeing, hearing, feeling and knowing as their [proper] activities, upon being deprived of these perceptions, their way towards [an understanding of] mind is cut off and they find nowhere to enter. You have but to recognize that the real mind is expressed in these perceptions, but is not dependent on them on the one hand, nor separate from them on the other. You should not start reasoning from such perceptions, nor allow your thinking to stem from them, yet you should refrain from seeking universal mind apart from them or abandoning them in your pursuit of the Dharma. Neither hold to them, abandon them, dwell in them, nor cleave to them, but exist independently of analytic all that is above, below, or around you. For there is nowhere in which the way cannot be followed.

"When the people of the world listen for the Way, all the Buddhas proclaim the doctrine of universal mind. If it is held that there is something to be attained apart from mind and, thereupon, mind is used to seek it, [that implies] a failure to understand that the mind and the object of its search are one. Mind cannot be used to seek something from mind, for even after the passage of millions of kalpas, the day of success would never come. Such a method cannot be compared to immediately putting a stop to all analytic thinking (mentation), which is the fundamental dharma. Suppose a warrior, who did not realize he was wearing a pearl (which he thought to be lost) on his forehead, were to seek it elsewhere; though he were to traverse the whole universe, he would never find it. But if a knowing fellow were to point it out to him, he would immediately realize that it was in its old place. Therefore, if students of the Way are mistaken about their own real mind, not recognizing it as the Buddha, they will accordingly seek elsewhere, indulging in various practices and achievements, and relying on such graduated progress to attain realization. But after eons of diligent searching, they will still be unable to attain the Way.

"Such methods cannot compare with immediately putting a stop to all analytic thinking (mentation), in the certain knowledge that there is nothing that has absolute existence, nothing on which to lay hold, nothing on which to rely, nothing in which to abide, nothing subjective or objective. It is by not allowing wrong thinking to take place that you will realize Bodhi (Illumination) and, at the moment of realization, you will but be realizing the Buddha who has always existed in your own mind. Kalpas of striving will be realized to have been so much wasted effort, just as when the warrior found the pearl, he merely discovered what had been on his own forehead all the time, and just as his finding of it was not dependent on his efforts to find it elsewhere...."

~Class summary courtesy of Rick Cabrera

The Prajnaparamita Heart Sutra 04/09/2008

gilbert@riversidechan.org — Tue, 24 Jun 2008 23:06:23 PDT

"When the Bodhisattva Avalokitesvara

was coursing in the deep Prajnaparamita,

he perceived that all five skandas was empty,

thereby transcending all sufferings.

Sariputra, form is not other than emptiness

and emptiness is not other than form.

So also are sensation, perception, volition and consciousness.

Sariputra, this voidness of all dharmas

is not born, not destroyed,

not pure, not impure, does not increase or decrease.

In voidness there is no form,

and no sensation, perception, volition and consciousness;

no eye, ear, nose, tongue, body, mind;

no sight, sound, smell, taste, touch, thought;

there is no realm of the eye

all the way up to no realm of mental cognition.

There is no ignorance and no ending of ignorance

through to no aging and death

and no ending of aging and death

There is no suffering, no cause of suffering,

no cessation of suffering and no path.

There is no wisdom and any attainment.

With nothing to attain,

Bodhisattvas relying on Prajnaparamita

have no obstructions in their minds.

Having no obstructions, there is no fear

and departing far from confusion and imaginings,

they reach ultimate Nirvana.

All past, present and future Buddhas,

relying on Prajnaparamita, attain Anuttara-Samyak-Samdodhi.

Therefore, know that Prajnaparamita

is the great mantra of power,

the great mantra of wisdom, the supreme mantra,

the unequaled mantra,

which is able to remove all sufferings.

It is real and not false.

Therefore, recite the mantra of Prajnaparamita:

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha."

There are many variations of the Prajnaparamita Heart Sutra. The sutra above is the version in the Dharma Drum website. Master Sheng-yen has written many articles covering the Heart Sutra. The Heart Sutra is a good sutra to read because it is short and it has the codes for deciphering all the other sutras. It leaves the reader with nothing to hold on to except the intuitive wisdom that transcends the kind of wisdom that is learned from years of experience. Prajna means wisdom and Paramita means perfected wisdom.
Bodhisattva Avalokitesvara is a deity attuned to the world and so hears all the suffering of the world. In Chinese, the name translates to Kuan-Yin Pusa, the Bodhisattva of compassion. Kuan-yin is often seen as the Bodhisattva that is holding a big jar pouring out all this compassion to the world. He is also portrayed as the deity with 4 arms, sometimes with thousands of arms and even called a thousand-eye Bodhisattva because his compassion can be felt everywhere. Bodhisattva Avalokitesvara made a vow not to enter Nirvana until every sentient being in all realms are enlightened.

"When the Bodhisattva Avalokitesvara was coursing in the deep Prajnaparamita, he perceived that all five skandas was empty, thereby transcending all sufferings."

Bodhisattva Avalokitesvara was coursing through the wondrous functioning of the mind; seeing things as they are, neither judging nor apprehending concepts, abiding in any thought or detaching from it. Mind is not moving at all like being on the beach listening to the ocean until there is no more ocean. Waves are still there and mind is aware but mind neither abides nor detaches from them. Coursing through the wondrous functioning of mind lead to a very deep state of wisdom. He realized that all five aggregates of form, sensation, perception, volition (will, want, choice) and consciousness are impermanent and that realizing the uselessness of clinging to them can remove all suffering.

Sariputra, form is not other than emptiness and emptiness is not other than form.

So also are sensation, perception, volition (will, want, choice) and consciousness.

He was telling his disciple, Sariputra that anything that has form is always changing like the way our health and physical body changes all the time but this change is not other than the suchness of all form itself; so also are sensation, perception, volition and consciousness. Change is what it is; it is the thusness in everything.

Sariputra, this voidness of all dharmas is not born, not destroyed, not pure, not impure, does not increase or decrease.

In voidness there is no form,

and no sensation, perception, volition and consciousness;

no eye, ear, nose, tongue, body, mind;

no sight, sound, smell, taste, touch, thought;

there is no realm of the eye all the way up to no realm of mental cognition.

The dharma (with small case 'd') mentioned here are all phenomena. Phenomena are anything occurring in mind. Everything occurring in mind is transitory and impermanent and like form, sensation perception, volition, and consciousness, it has no characteristics, origin, personality or mass. In impermanence, all phenomena are not ultimately real; even the eighteen realms of the six sense organs, what they perceive, and all the sensed objects are not real.

There is no ignorance and no ending of ignorance

through to no aging and death

and no ending of aging and death

There is no suffering, no cause of suffering,

no cessation of suffering and no path.

There is no wisdom and any attainment.

Ignorance and impermanence, aging and death, suffering and its causes, path to wisdom or attainment only exist in mind according to causes and conditions.

With nothing to attain,

Bodhisattvas relying on Prajnaparamita

have no obstructions in their minds.

Having no obstructions, there is no fear

and departing far from confusion and imaginings,

they reach ultimate Nirvana.

All past, present and future Buddhas,

relying on Prajnaparamita, attain Anuttara-Samyak-Samdodhi.

Mahayana practitioners make a vow to attain supreme enlightenment not for themselves but for the benefit of other sentient beings. Realizing that there is nothing to attain, the pressure is off to want to become enlightened. Wanting nothing, all budhas and bodhisattvas of the past, present and future (realizing this perfected wisdom of Prajnaparamita) reach sudden enlightenment.

Therefore, know that Prajnaparamita

is the great mantra of power,

the great mantra of wisdom, the supreme mantra,

the unequaled mantra,

which is able to remove all sufferings.

It is real and not false.

Therefore, recite the mantra of Prajnaparamita:

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha."

Mantra is sanskrit for that which protects mind from mind. Gate, Gate, Paragate, Parasamgate, Bodhi Svaha means go, go, go to the other shore, Bodhi Svaha.

Gilbert told a funny joke about two people on either side of the river. One yells to the other, "Hey, hey, how do I get to the other side?" The other said, "Silly, you are on the other side." The deep wisdom of Prajnaparamita encourages all of us to go, go, go to the other side.

But like the story says, we are already there. We simply need to realize it...

~Class summary courtesy of Rick Cabrera

Meditation Methods and Why We Meditate - 04/02/2008

gilbert@riversidechan.org — Tue, 24 Jun 2008 22:31:19 PDT

There is a Chan story that is often repeated many, many times. This was the story about a young monk who was sitting down and meditating. The master saw him meditating and he asked him, "Why are you meditating? The young monk said, "I am meditating so I can become enlightened." The master said nothing but instead sat down next to the young monk. He had a piece of tile with him so he started rubbing this piece of tile with his robe. He was rubbing and working on it and working on it till finally he attracted the monk's curiosity. The young monk asked him, "Master, what are you doing?" The master answered, "I am polishing up this tile and trying to make it into a diamond." The young monk said, "It is not possible, you cannot do that." The master responded, "It is quite so the same with you sitting there not becoming enlightened."

The story has a deeper meaning into it but when practitioners hear the story, they nod their heads in veneration and reverence and say, "aaah… Chan." It is easier to admire the subtlety of the story but penetrating the deeper and real meaning of the story is another. The condition, timing and application of wisdom by the master is remarkable but penetrating the wisdom foretold in this story is yet another.

The master was simply trying to teach the young monk to disentangle the mind. Practitioners apply their methods and sit in meditation to learn how to calm the mind. As the mind becomes calmer, we begin to become aware of the wondrous functions of the mind. When we are aware, the self does not get in the way. Even when the self is present, awareness will root it out. Polishing the tile is simply the master following function. In following function, the mind is revealed; polishing the tile until it becomes a diamond.

Seeking enlightenment during meditation is not possible. We make a vow to attain Supreme Enlightenment but this is different from sitting in meditation and desiring to become enlightened. Buddha Nature is already in everyone. There is no need to seek or desire for it. When we learn to disentangle and settle the mind, when the mind becomes calmer and clearer, Buddha Nature will reveal itself and the nonsensical contradictions regarding the teaching of Chan are eventually resolved. Even when we see things arising in mind, we are aware that they are appearing naturally. We are aware where they are coming from and why without any cogitation.

The illusion of self also begins to reveal by itself. We become aware of the gross sensations and shadows of the mind and eventually even the subtle little ghosts that seem to appear nowhere. Yet again, we are aware where they are coming from and why without any cogitation.

We follow the meditation method in order to bring about clarity of the mind but first, it is very important to have the right view about the method. This right view determines the attitude whether we are going to start with the method right away or waste 10 minutes indulging with the cesspool of thoughts first before starting the method. Be clear about the right view and your attitude before sitting on your cushions or chairs. Desiring to become enlightened will not lead to enlightenment much like rubbing the tile to try to turn it into a diamond. Following the method, having great faith about the practice and doing it diligently are enough.

Writer's comments:
When mind is not calm, it is easier to get drawn into discussions and apprehension. The incomprehensible cannot be described in words. The more one tries to describe it, the more thoughts and concepts arise and therefore more defilement. The more defiled the mind is, the farther away one is from Buddha Nature.
And yes, these comments are just more slop…

~Class summary courtesy of Rick Cabrera

The Demonstration of the Inconceivable State of Buddhahood Sutra (Contd.) - 03/26/2008

gilbert@riversidechan.org — Tue, 24 Jun 2008 22:28:52 PDT

http://www.purifymind.com/BuddhahoodSutra.htm

Manjusri is a Bodhisattva of the Mahayana Tradition. He was demonstrating and hoping that in this sutra, ordinary sentient being would see something in his description of that which is inconceivable. Manjusri's teaching goes directly to the point. The practice of Chan likewise cuts right through the illusions including that which thinks is cutting through the illusions.

The inconceivable state is difficult to see. We are not able to penetrate the teachings of the sutras because of our habit energy and causes and conditions that keep us clinging to the notion of the self. Do not look at the words; instead, look beyond the words. This is a good way of eroding the notion of the self. This may sound easy but the self is very resilient about sticking with the host. It is like removing a sticky piece of gum from the bottom of you shoes on a hot summer day. You scrape it and scrape it but the gum keeps on sticking. It may take a little bit of effort to dislodge that gum but it can be done.

The practice of Chan is the same way. The practice teaches us to separate mind from the notion of the self. Chan teaches us that mind left to itself can function perfectly. We cannot vanish all thoughts from mind because they cannot appear anywhere else but in mind. Simply be mindful when thoughts are occurring and especially be mindful when the self is arising. There is no need to eradicate the self; we simply need to shine a light on it and see it for what it is.

The Buddha asked, "Manjusri, do you detach yourself from the defilements or abide in them?"
Manjusri said, "All defilements are equal [in reality]. I have realized that equality through right practice. Therefore, I neither detach myself from the defilements nor abide in them. If a sramaga or Brahmin claims that he has overcome passions and sees other beings as defiled, he has fallen into the two extreme views. What are the two? One is the view of Eternalism, maintaining that defilements exist; the other is the view of nihilism, maintaining that defilements do not exist.
World-Honored One, he who practices rightly sees no such things as self or other, existence or nonexistence. Why? Because he clearly comprehends all dharmas."

Chan teaching neither agrees nor disagrees with these views of eternalism or nihilism. In order to have a view, there has to be a viewer (self) and whenever the self is present, then we make a mess of the practice. Manjusri neither detaches himself from the defilements nor abides in them. In this way, the notion of self does not exist.

The Buddha asked, "Manjusri, what should one rely upon for right practice?"
"He who practices rightly relies upon nothing."
The Buddha asked, "Does he not practice according to the path?"
"If he practices in accordance with anything, his practice will be conditioned. A conditioned practice is not one of equality. Why? Because it is not exempt from arising, abiding, and perishing."

The Buddha asked Manjusri, "Are there any categories in the unconditioned?"
Manjusri answered, "World-Honored One, if there were categories in the unconditioned, then the unconditioned would be conditioned and would no longer be the unconditioned."
The Buddha said, "If the unconditioned can be realized by saints, then there is such a thing as the unconditioned; how can you say there are no categories in "Things have no categories, and the saints have transcended categories. That is why I say there are no categories."

The Buddha asked, "Manjusri, would you not say you have attained saint-hood?"
Manjusri asked in turn, "World-Honored One, suppose one asks a magically produced person, 'would you not say you have attained sainthood?' What will be his reply?"
The Buddha answered Manjusri, "One cannot speak of the attainment or non-attainment of a magically produced person."
Manjusri asked, "Has the Buddha not said that all things are like illusions?"
The Buddha answered, "So I have, so I have."
"If all things are like illusions, why do you ask me whether or not I have attained sainthood?"
The Buddha asked, "Manjusri, what equality in the three vehicles have you realized?"

Manjusri was saying that if we practice hoping that we will be enlightened, we will mess it up. We can still keep the vow to attain Supreme Buddhahood. This is different from practicing to get enlightened because later on, we might be thinking that we have already achieved enlightenment.

~Class summary courtesy of Rick Cabrera

Story of the Fox/Monk - 03/19/2008

gilbert@riversidechan.org — Tue, 24 Jun 2008 22:29:31 PDT

Due to a technical glitch, lecture was not recorded.

There was a story of a monk who encountered a fox while walking in the forest. The fox spoke to the monk and asked him to please help him with his ordeal. The fox told him that he also used to be a monk but because he gave the wrong answer to a question, he was reborn as a fox for the past 500 lifetimes as his retribution. The monk felt compassion towards the fox so he asked him, "What was the question?" The fox answered, "Is an enlightened person free from karmic forces?"

Writer's comments:

What you do today or fail to do today will certainly have its consequences tomorrow. "What ye sow, so shall ye reap," as the Bible tells. When someone engages in an unwholesome act, say an unwholesome word or think an unwholesome thought, the consequence may not show up right away. But when conditions are right, say when someone has more than a couple of tequilas and is driving erratically or in excess of the speed limit on the freeway and a CHP car happen to be approaching behind you, I can assure you that you will be pulled over for either a speeding ticket or a sobriety test. In addition, if you say unwholesome words to the officer, I guarantee you that he is not going to be nice to you.

A person may also believe that thinking an unwholesome thought does not carry the same resonance as an unwholesome act. The law of causes and conditions has a way of manifesting by itself. Everything is created by the mind. When unwholesome thoughts appear in mind, the self justifies those thoughts because they can be pleasant thoughts; otherwise, the owner will not be tempted into thinking those thoughts and see them as unwholesome. The owner does not realize however that the self usually performs these justifications beyond the normal level of mental cognition. Causes and conditions never fail. When these thoughts are left unchecked, they can manifest into words which can then lead into action. Thinking about coveting the neighbor's wife or a co-worker for example can lead to very serious consequences. Someone said, "The forbidden fruit is the leading cause of many bad jams."

As practitioners of Chan, students are taught to observe what is going on in mind moment by moment. We are taught to also be clear and be aware of everything occurring around us. We are taught to take full responsibility for all our actions, words and thoughts. There is no such excuse as "I didn't know why it happened" because you were there all the time.

Enlightenment is already inherent in everyone. There is no need to look for it elsewhere but we must be willing to learn to turn the eyes inward and investigate how the mind works. Manjusri said that we must neither detach ourselves from defilements of the mind nor abide by them. When causes and conditions begin to ripen, the sutras and the Dharma will open by themselves like a lotus flower. But as he added, "When a Bodhisattva truly enters the realization of sainthood and become separated from samsara, he emerges from that realization in order to deliver other sentient beings." This is the first of the Four Great Vows of a Mahayana practitioner. Because of this vow, there is again no such thing as enlightenment lest you want to defile your mind and be reborn as a coyote. Causes and conditions never fail and this is the very same reason that not even an enlightened person is free from karmic forces.

When the monk answered the question, the fox was very grateful. After the fox died, the monk knew that he has been released from his fox body and he was given a monk's funeral.

~Class summary courtesy of Rick Cabrera

The Demonstration of the Inconceivable State of Buddhahood Sutra - 03/12/2008

gilbert@riversidechan.org — Tue, 24 Jun 2008 22:09:10 PDT

http://www.purifymind.com/BuddhahoodSutra.htm

Thus have I heard:
Once the Buddha was dwelling in the garden of Anathapindika, in the Jeta Grove near Shravasti, accompanied by one thousand monks, ten thousand Bodhisattva-Mahasattvas, and many gods of the Realm of Desire and the Realm of Form.
At that time, Bodhisattva-Mahasattva Manjusri and the god Suguna were both present among the assembly. The World-Honored One told Manjusri, "You should explain the profound state of Buddhahood for the celestial beings and the Bodhisattvas of this assembly."

Manjusri said to the Buddha, "So be it, World-Honored One. If good men and good women wish to know the state of Buddhahood, they should know that it is not a state of the eye, the ear, the nose, the tongue, the body, or the mind; nor is it a state of forms, sounds, scents, tastes, textures, or mental objects. World-Honored One, the non-state is the state of Buddhahood. This being the case, what is the state of supreme enlightenment as attained by the Buddha?"

The Buddha said, "It is the state of emptiness, because all views are equal. It is the state of sign-less-ness, because all signs are equal. It is the state of wish-less-ness, because the three realms are equal. It is the state of non-action, because all actions are equal. It is the state of the unconditioned, because all conditioned things are equal."

Manjusri asked, "World-Honored One, what is the state of the unconditioned?"
The Buddha said, "The absence of thought is the state of the unconditioned."
Manjusri said, "World-Honored One, if the states of the unconditioned and so forth are the state of Buddhahood, and the state of the unconditioned is the absence of thought, then on what basis is the state of Buddhahood expressed? If there is no such basis, then there is nothing to be said; and since there is nothing to be said, nothing can be expressed Therefore, World-Honored One, the state of Buddhahood is inexpressible in words."

During Gilbert's last Chan trip to Chicago, there was an elderly gentleman who commented that his Chan lecture was among the best he's heard because it pointed directly to the source and that source is mind. In Wednesday night's lecture of The Demonstration of the Inconceivable State of Buddhahood Sutra, the Buddha, Manjusri and Subhutti were coursing through the nature of mind. Manjusri explained that the state of Buddhahood is inexpressible in words. It is not in any state perceived by the sense organs or the (ordinary) mind but that it is in this non-state wherein lies the state of Buddhahood.

The Buddha added that in the state of emptiness, there is no right and no wrong, perceptible or imperceptible, lack or excess, desire or deprivation because all of these are equal. No coming or going, no beginning or end and as written in the Heart Sutra, "this voidness of all dharmas is not born nor destroyed, not impure, not pure, does not increase or decrease, there is no suffering, no cause of suffering, no cessation of suffering and no path." It is exactly within these words wherein mind is. But be careful, if you use the cogitating mind to find the "inexpressible," all you'll see is the dust on the mirror.

The Buddha asked, "Manjusri, where should the state of Buddhahood be sought?"
Manjusri answered, "It should be sought right in the defilements of sentient beings. Why, because by nature the defilements of sentient beings are inapprehensible. Realization of this is beyond the comprehension of Sravakas and Pratyekabuddhas; therefore, it is called the state of Buddhahood."

The Buddha asked Manjusri "Does the state of Buddhahood increase or decreases."
"It neither increases nor decreases."
The Buddha asked, "How can one comprehend the basic nature of the defilements of all sentient beings?"
"Just as the state of Buddhahood neither increases nor decreases, so by their nature the defilements neither increase nor decrease."

The Buddha asked, "What is the basic nature of the defilements?"
"The basic nature of the defilements is the basic nature of the state of Buddhahood. World-Honored One, if the nature of the defilements were different from the nature of the state of Buddhahood, then it could not be said that the Buddha abides in the equality of all things. It is because the nature of the defilements is the very nature of the state of Buddhahood that the Tathágata is said to abide in equality."

The Buddha asked further, "In what equality do you think the Tathágata abides?"
"As I understand it, the Tathágata abides in exactly the same equality in which those sentient beings who act with desire, hatred, and ignorance abide."
The Buddha asked, "In what equality do those sentient beings who act with the three poisons abide?"
"They abide in the equality of emptiness, sign-less-ness, and wish-less-ness."

The Buddha asked, "Manjusri, in emptiness, how could there be desire, hatred, and ignorance?"
Manjusri answered, "Right in that which exists there is emptiness, wherein desire, hatred, and ignorance are also found."

The Buddha asked, "In what existence is there emptiness?"
"Emptiness is said to exist only in words and language. Because there is emptiness, there are desire, hatred, and ignorance. The Buddha has said, 'Monks! Non-arising, non-conditioning, non-action, and non-origination all exist. If these did not exist, then one could not speak of arising, conditioning, action, and origination. Therefore, monks, because there are non-arising, non-conditioning, non-action, and non-origination, one can speak of the existence of arising, conditioning, action, and origination.' Similarly, World-Honored One, if there were no emptiness, sign-less-ness, or wish-less-ness, one could not speak of desire, hatred, ignorance, or other ideas."
The Buddha said, "Manjusri, if this is the case, then it must be, as you said. That who abides in the defilements abides in emptiness."

Manjusri said, "World-Honored One. It a meditator seeks emptiness apart from the defilements, his search will be in vain How could there be an emptiness that differs from the defilements? If he contemplates the defilements as emptiness, he is said to be engaged in right practice."

The Buddha asked, "Manjusri, do you detach yourself from the defilements or abide in them?"
Manjusri said, "All defilements are equal [in reality]. I have realized that equality through right practice. Therefore, I neither detach myself from the defilements nor abide in them. If a sramaga or Brahmin claims that he has overcome passions and sees other beings as defiled, he has fallen into the two extreme views. What are the two? One is the view of Eternalism, maintaining that defilements exist; the other is the view of nihilism, maintaining that defilements do not exist.
World-Honored One, he who practices rightly sees no such things as self or other, existence or nonexistence. Why? Because he clearly comprehends all dharmas."

Manjusri also explained that defilements of sentient beings, desires, hatred and ignorance exist because causes and conditions never fail. Emptiness, sign-less-ness, wish-less-ness or non-arising exist only in words and languages but because of this very nature, desires, hatred and ignorance also exist. In the state of Buddhahood, everything is exactly the way things should be because of causes and conditions. In True nature, there is nothing to be expressed in words. Earth's temperature is increasing because causes and conditions never fail. Whether one argues the increase use of fossil fuel or that it is cyclical in nature, it is still because causes and conditions never fail. With words and language, ordinary sentient beings talk about them hence the defilement. In True Nature however, no words and language are necessary. It is precisely the suchness or thusness of all things.

When a practitioner practices diligently, causes and conditions also begin to ripen. As causes and conditions begin to ripen, one can find emptiness in defilements and where there lies emptiness, therein also lies the defilement. This is why Manjusri said neither detach yourself from defilement nor abide in them; neither falling into eternalism nor nihilism. In True Nature, no words and language are necessary. Likewise, the state of Buddhahood is inexpressible.

The Buddha asked, "Manjusri, what should one rely upon for right practice?"
"He who practices rightly relies upon nothing."
The Buddha asked, "Does he not practice according to the path?"
"If he practices in accordance with anything, his practice will be conditioned. A conditioned practice is not one of equality. Why? Because it is not exempt from arising, abiding, and perishing."

The Buddha asked Manjusri, "Are there any categories in the unconditioned? "
Manjusri answered, "World-Honored One, if there were categories in the unconditioned, then the unconditioned would be conditioned and would no longer be the unconditioned."
The Buddha said, "If the unconditioned can be realized by saints, then there is such a thing as the unconditioned; how can you say there are no categories in "Things have no categories, and the saints have transcended categories. That is why I say there are no categories."

The Buddha asked, "Manjusri, would you not say you have attained saint-hood?"
Manjusri asked in turn, "World-Honored One, suppose one asks a magically produced person, 'would you not say you have attained sainthood?' What will be his reply?"
The Buddha answered Manjusri, "One cannot speak of the attainment or non-attainment of a magically produced person."
Manjusri asked, "Has the Buddha not said that all things are like illusions?"
The Buddha answered, "So I have, so I have."
"If all things are like illusions, why do you ask me whether or not I have attained sainthood?"
The Buddha asked, "Manjusri, what equality in the three vehicles have you realized?"
"I have realized the equality of the state of Buddhahood."
The Buddha asked, "Have you attained the state of Buddhahood?"
"If the World-Honored One has attained it, then I have also attained it."

Thereupon, Venerable Subhuti asked Manjusri, "Has not the Tathágata attained the state of Buddhahood?"
Manjusri asked in turn, "Have you attained anything in the state of Sravaka-hood?"
Subhuti answered, "The liberation of a saint is neither an attainment nor a non-attainment. "
"So it is, so it is. Likewise, the liberation of the Tathágata is neither a state nor a non-state."

Subhuti said, "Manjusri, you are not taking care of the novice Bodhisattvas in teaching the Dharma this way."
Manjusri asked, "Subhuti, what do you think? Suppose a physician, in taking care of his patients, does not give them acrid, sour, bitter, or astringent medicines. Is he helping them to recover or causing them to die?"
Subhuti answered, "He is causing them to suffer and die instead of giving them peace and happiness."

Manjusri said, "Such is the case with a teacher of the Dharma. If, in taking care of others, he fears that they might be frightened and so hides from them the profound meanings of the Dharma and instead speaks to them in irrelevant words and fancy phrases, then he is causing sentient beings to suffer birth, old age, disease, and death, instead offing them health, peace, bliss, and nirvana"

When this Dharma was explained, five hundred monks were freed of attachment to any dharma, were cleansed of defilements and were liberated in mind; eight thousand devas left the taints of the mundane world far behind and attained the pure Dharma-eye that sees through all dharmas; seven hundred gods resolved to attain supreme enlightenment and vowed: "In the future, we shall attain an eloquence like that of Manjusri."

The Buddha asked, "Manjusri, what should one rely upon for right practice?" Manjusri answered, "He who practices rightly relies upon nothing." The Buddha asked, "Does he not practice according to the path?"

The practice of Chan is pointing directly at the path and the path is mind. In sitting meditation, a practitioner learns to quiet the cogitating mind by staying with the method. Scattered thoughts will come and go depending on causes and conditions of the practitioner. The practitioner must neither abide into nor detach from scattered thoughts. Your teacher cannot overemphasize this enough because this is very important. It is only natural for scattered thoughts to exist in mind because of causes and conditions. When one's mind does not latch on to the mouse each time it comes out of the hole on the wall, one is diligent with the practice of sitting. When the practitioner is aware of the mouse but nevertheless stays with the method, this is being diligent and this is enough. Realize that if you are off by even a hair on this, you will be off by more than a mile down the road.

In seeking for the state of Buddhahood, you are seeking for an illusion because the state of Buddhahood is inexpressible. As Subhutti said, "The liberation of a saint is neither an attainment nor a non-attainment." There is nothing to attain as the Heart Sutra says and with nothing to attain, Bodhisattvas have no obstructions in their minds.

The goal of a practitioner is enlightenment but as the masters always say, "the difference between an enlightened person and a non-enlightened one is that a non-enlightened person knows; whereas an enlightened person knows there is no such thing as enlightenment."

~Class summary courtesy of Rick Cabrera

The Awakening of Faith in Mahayana (Contd.) - 02/27/2008

gilbert@riversidechan.org — Tue, 24 Jun 2008 22:02:16 PDT

Mahayana-Sraddhotpada Shastra

Attributed to Asvaghosha (predecessor to Nagarjuna)
Translated by Yoshito S. Hakedas
Copyright 1967 Columbia University Press

A. Mind in Terms of the Absolute

The Mind in terms of the Absolute is the one World of Reality (dharmadhatu) and the essence of all phases of existence in their totality. That which is called "the essential nature of the Mind" is unborn and is imperishable. It is only through illusions that all things come to be differentiated. If one is freed from illusions, then to him there will be no appearances (lakshana) of objects regarded as absolutely independent existences; therefore all things from the beginning transcend all forms of verbalization, description, and conceptualization and are, in the final analysis, undifferentiated, free from alteration, and indestructible. They are only of the One Mind; hence the name Suchness.

All explanations by words are provisional and without validity, for they are merely used in accordance with illusions and are incapable of denoting Suchness. The term Suchness likewise has no attributes which can be verbally specified. The term Suchness is, so to speak, the limit of verbalization wherein a word is used to put an end to words. But the essence of Suchness itself cannot be put an end to, for all things in their Absolute aspect are real; nor is there anything which needs to be pointed out as real, for all things are equally in the state of Suchness. It should be understood that all things are incapable of being verbally explained or thought of; hence the name Suchness.

B. The Mind in Terms of Phenomena

1. The Storehouse Consciousness

The Mind as phenomena (samsara) is grounded on the Tathagata-garbha. What is called the Storehouse Consciousness is that in which "neither birth nor death (nirvana)" diffuses harmoniously with "birth and death (samsara)", and yet in which both are neither identical nor different. This Consciousness has two aspects which embrace all states of existence and create all states of existence. They are: (a) the aspect of enlightenment, and (b) the aspect of nonenlightenment.

Storehouse of consciousness (Alaya Vijnana or Mindground) is from where everything comes from. Everything that comes into being, goes out of being, is to come to being is contained in this vessel without any borders to it; there is nothing outside of this container including nothing.

Mind is like this; nothing outside of mind including nothing. Countless entire galaxies including countless dark voids of space and the known and unknown universe cannot exist without mind. All these phenomena (constantly changing) can only exist in mind. These are not part of mind (because of their impermanence) but are not separate from mind either (because they cannot exist anywhere else but in mind). The difficulty lies when mind starts to cogitate on concepts of empty and non empty. The cogitating mind is not able to comprehend beyond cogitation. A rested mind however can realize emptiness without the notion of emptiness.

Things are the way they are because causes and conditions never fail. This is another suchness of all things. In mindground, this is the suchness of all things arising out of causes and conditions. When one sows a wholesome seed today, depending on conditions, it will most likely bear a wholesome fruit in the future. This fruit is stored in the mindground to be released in the future when conditions ripen. The sower can then pick this fruit and eat it or assign it to someone as in transferring merit.

"The term Suchness is, so to speak, the limit of verbalization wherein a word is used to put an end to words." There is no other way to try to explain suchness. "The term Suchness likewise has no attributes which can be verbally specified."

a. The Aspect of Enlightenment

(1) Original Enlightenment

The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one without any second, i.e. the absolute aspect of the World of Reality (dharmadhatu) is none other than the undifferentiated Dharmakaya, the "Essence-body" of the Tathagata. Since the essence of Mind is grounded on the Dharmakaya, it is to be called the original enlightenment. Why? Because "original enlightenment" indicates the essence of Mind (a priori) in contradistinction to the essence of Mind in the process of actualization of enlightenment; the process of actualization of enlightenment is none other than the process of integrating the identity with the original enlightenment.

Before mind can be free of thought, we must first identify thought. What is coming out of mind? It can be a feeling or sensation, perception, emotion, consciousness or most of the time, just a Crispy Crème doughnut. So how does one set the mind free from thought?

In sitting meditation, we sit in a controlled environment. Whatever the method we are in, simply follow the method. When a doughnut or dandelion appears in mind, be aware that they are not part of the method. How the doughnut looks like and what it does to the taste bud have nothing to do with what you are doing so simply return to the method. Being aware of what's happening in mind is enough.

As in the past lectures, when the body and mind becomes one with the method, all other thoughts will slowly melt away. When mind is free from thoughts, there is simply awareness. Everything around will continue to function but there is no cogitation, not even the concept of no cogitation. Essence of mind is free from thoughts. "Because "original enlightenment" indicates the essence of mind, the process of actualization of enlightenment is none other than the process of integrating the identity with the original enlightenment." Dharmakaya, Dharmadatu, Tathagata, Mindground, all indicating essence of mind.

(2) The Process of Actualization of Enlightenment

Grounded on the original enlightenment is nonenlightenment. And because of nonenlightenment, the process of actualization of enlightenment can be spoken of. Now, to be fully enlightened to the fountainhead of Mind is called the final enlightenment; and not to be enlightened to the fountainhead of Mind, nonfinal enlightenment. What is the meaning of this? An ordinary man becomes aware that his former thoughts were wrong; then he is able to stop (nirodha) such thoughts from arising again. Although this sometimes may also be called enlightenment, properly it is not enlightenment at all because it is not enlightenment that reaches the fountainhead of Mind. The followers of Hinayana, who have some insight, and those Bodhisattvas who have just been initiated become aware of the changing state (anyathatva) of thoughts and are free from thoughts which are subject to change [such as the existence of a permanent self (atman), etc.]. Since they have forsaken the rudimentary attachments derived from unwarranted speculation (vikalpa), their experience is called enlightenment in appearance.

Bodhisattvas who have come to the realization of Dharmakaya become aware of the temporarily abiding state (sthiti) of thoughts and are not arrested by them. Since they are free from their rudimentary false thoughts derived from the speculation that the components of the world are real, their experience is called approximate enlightenment. Those Bodhisattvas who have completed the stages of a Bodhisattva and who have fulfilled the expedient means needed to bring forth the original enlightenment to the fullest extent will experience the oneness with Suchness in an instant; they will become aware of how the inceptions of the deluded thoughts of the mind arise (jati), and will be free from the rise of any deluded thought. Since they are far away even from subtle deluded thoughts, they are able to have an insight into the original nature of Mind. The realization that Mind is eternal is called the final enlightenment. It is, therefore, said in a sutra that if there is a man who is able to perceive that which is beyond thoughts he is advancing toward the Buddha wisdom. Though it is said that there is an inception of the rising of deluded thoughts in the mind, there is no inception as such that can be known as being independent of the essence of Mind. And yet to say that the inception of the rising of deluded thoughts is known means that it is known as existing on the ground of that which is beyond thoughts [i.e., the essence of Mind]. Accordingly, all ordinary people are said not to be enlightened because they have had a continuous stream of deluded thoughts and have never been freed from their thoughts; therefore, they are said to be in a beginningless ignorance. If a man gains insight into that which is free from thoughts, then he knows how those thoughts which characterize the mind [i.e., deluded thoughts] arise, abide, change, and cease to be, for he is identical with that which is free from thoughts. But, in reality, no difference exists in the process of the actualization of enlightenment, because the four states [of arising, abiding, etc.] exist simultaneously and each of them is not self-existent; they are originally of one and the same enlightenment [in that they are taking place on the ground of original enlightenment, as its phenomenal aspects]. And, again, original enlightenment, when analyzed in relation to the defiled state [in the phenomenal order], presents itself as having two attributes. One is the "Purity of Wisdom" and the other is the "Suprarational Functions".

A person may experience enlightenment in appearance, approximate enlightenment or non enlightenment. This may perhaps be a hundred lifetimes away from final or supreme enlightenment but nevertheless, regardless of how far the journey is, this person is one step away from beginningless ignorance. Asvaghosha said, "If there is a man/woman who is able to perceive that which is beyond thoughts, he/she is advancing toward the Buddha wisdom."

~Class summary courtesy of Rick Cabrera

Shame and Repentance Practice & Penetrating the Teachings - 02/20/2008

gilbert@riversidechan.org — Tue, 26 Feb 2008 09:17:36 PST

There are two parts to the Wednesday night lecture: First part is Penetrating the Study, the second part is Shame and Repentance/Sense of Humility. We will start with Shame and Repentance/Sense of Humility.

Sense of Humility
by Chan Master Sheng-yen
Chan Magazine, Winter 2000

In Chinese the word "chan kui" means that whatever we do, we could do better and we should do better. This concept is quite useful to our practice. We can and should do more than we have already accomplished. In English we translate this term as "a sense of humility" or "a sense of shame," although neither covers all of the word's connotations and nuances.

When we reflect on ourselves we realize that we have not fulfilled all of our responsibilities. Also, we often do not do our best. In addition, we do things that we should not do, we say things that we should not say, and we have thoughts that we should not think. We even exhibit facial expressions that we should not have! We know that we should not engage in certain actions of body, speech and thought, yet we continue to do them, lacking self-control and self-restraint. Recognizing this, we should generate a sense of humility and shame and we should feel the need to do better.

The idea that we can and should do better can help us all the way to Buddhahood. We have not done our best until we reach Buddhahood, which is perfection.

Shame and Repentance/Sense of Humility
In our individual lifetime, in our country's history and in the history of every civilization on this planet, we as human beings have at one time or another either stepped onto or trampled upon another person's feet or head or neck in order to be where we are at today. Because of our greed, hatred and ignorance, we have caused death or extreme degree of pain and suffering to other sentient beings. It can be in the form of cruel words or lies that we said to them or to others about them, physically or mentally hurting them or it can be an unwholesome act that affected them in a very negative way. These other sentient being(s) can be someone we love like a family member, a friend, a co-worker, a pet or someone living in a different country we have not even seen before.

When we reflect on these and our conduct with them in the past and present, we feel a sense of remorse; we wished we could go back and undo the things that we have set into motion. This feeling of remorse is the development of and the rising of shame and repentance that Chan practitioners must realize.

Shame and repentance is feeling the hurt that we have caused others; feeling this hurt not only in our hearts but also through the eyes of the sentient being(s) we hurt. Shame and repentance is feeling sorry for that conduct and the causes and conditions that we have set into motion. Shame and repentance is asking ourselves, "Why did I do that? What did it accomplish? Was it worth it? And how can I undo those things?" Shame and repentance/sense of humility is telling ourselves, "I will be more mindful from now on. I can change. I will be a better human being." Shame and repentance and sense of humility are something we need to learn and practice and as Master Sheng-yen said, "we can do better and should do better."

Penetrating the Study
There are various ways of practicing Chan. We practice by reading, listening to lectures, or putting into action the purposes of what we have learned. One of the points of the practice is in penetrating the studies and lectures and making it your own.

As we read a sutra or as we listen to lectures, we hear words. Penetrating these words on the other hand is like a small piece of the candy stuck on the back of the tooth. Because it is sweet, we go back to it over and over until it is resolved. When we listen to the lectures, we may understand it on the intellectual level but on the other level, there is still that doubt. We say, "I understand what that meant but why is that doubt still lingering around?" The intellectual level is content but there is that deeper meaning and wisdom to the words that the intellect can never comprehend. So we say, "I want to know what that doubt is all about and what the words really mean."

When we approach this good doubt on this next level, we tend to go back and forth to that line and the ones before it and try to see how they fit just like resolving that stuck piece of candy. As we learn to focus our thought on those words, slowly but surely all other remaining thoughts begin to melt from the mind. Our attention and the whole universe is now on that investigation and doubt, everything else is non-existent (like sitting in meditation). Mind begins to rest in a very quiet and stable state. There is no other thought except that occupying doubt working in the investigation. We become single-minded; just doing function.

In time and with practice, the flower will eventually open up; the study and the sutras will reveal themselves naturally and the penetration of the study becomes your own. The beauty, clearness and simplicity of the Chan practice become self-evident. The answers will not come in words but in the way each petals open on the flower. In this moment, you will understand knowing without knowing because causes and conditions have ripened. The ocean waves have returned to its source. Mind ground is this way. If we can do this, there is no other sutra that we cannot understand.

Writer's comment: When I volunteered to do the summaries, I only wanted to share them with those who missed the lecture hoping this would entice them to attend the class regularly. I did not know that I would also learn to resolve those small pieces of candy stuck on my tooth. There are good days and there are not so good days but there were more good days now than not so I urge all of you to give this a try because this will help your practice. You'll never know what really lies in the deepest corner of your heart unless you look in there. Many thanks to those who responded positively and many thanks to Gilbert for allowing me the practice of becoming a parrot.

~Class summary courtesy of Rick Cabrera

Transferring Merit - 02/13/2008

gilbert@riversidechan.org — Sat, 23 Feb 2008 23:27:43 PST

Transferring Merit

Transferring merit is a wholesome action and it is part of our Chan practice. When one engages in listening and teaching the Dharma, giving donation to charity or doing prostrations or recitations for example, the wholesome action of the giver/performer returns to the giver in what is called karmic benefits. These benefits can then be assigned to other people for their own benefit. You can assign the benefit by putting your mind on the wholesome action and where you want the karma of this wholesome action to go to. This is called Transferring Merit.

The recipient(s) perhaps may not receive the full value of the transfer but if they receive a partial merit, this is enough. The donor does not think whether the receiver gets only one merit out of all the merits from the 1000 prostrations that the donor did. The simple act of giving is enough. The donor and the receiver both benefit from the wholesome action. As the donor, your action of transferring merit to another serves to tame the notion of the self just by the action of giving without the idea of expecting something in return. The receiver benefits as well because they are placing their mind and connecting with that donor sentient being. Another good thing about this act of transferring merit is that you can learn to give to anyone all the karmic benefits that you have, and still not lose any of it. Everything the giver gives returns to the giver. But you have to give from the heart, from a Bodhisattva heart, a Buddha heart, the heart mind that is free of the self.

One of the great benefits in the act of transferring merit is that it creates a bridge between two sentient beings. Eventually, one finds that it becomes easier to connect a bridge-work with any sentient being. Then you can start making this connection with any sentient being even without the bridge being there. One then realizes you are looking clearly into mind and later on, there is no looking into mind; just following function. This is just one of the many by-products of transferring merit. Give good wishes to people whether you know them or not, whether you meet them face-to-face or not. Create bridges because you can change people around you with wholesome thoughts. The practice of transferring merit enriches one's practice of Chan and the awareness of mind.

Everything within the realm of mind testifies to mind therefore, every moment of every day, we are constantly swimming in mind. Mind generates everything reflected within it with no discrimination at all. Generate a positive and wholesome thought of accomplishing something with your life and it will eventually bear fruit. Likewise, generate a thought of idleness and this too will bear the fruit of idleness. With this, one can realize the power of mind and the great potentialities that mind brings. Great faith in mind can set into motion potentialities that can affect you and other sentient beings and improve the environment that you are in.

Transferring merit can work in a various ways depending on causes and conditions. You can focus and transfer healing energy as in Chi-gong energy to another, transfer calming energy to help with their vexation or whatever they are suffering from. Remember that mind generates everything reflected within it. Transferring merit is simply one of those reflections so give merit from the heart, from a Bodhisattva heart, a Buddha heart, the heart mind that is free of the self.

~Class summary courtesy of Rick Cabrera

The Awakening of Faith in Mahayana (Contd.) & Sitting Meditation Basics - 02/06/2008

gilbert@riversidechan.org — Sat, 23 Feb 2008 23:24:30 PST

There are two parts to the 02/06/2008 lecture. The first part was a continuation on The Awakening of Faith in Mahayaha. The second was the Basics to the Practice of Meditation.

The Awakening of Faith in Mahayana
(Mahayana-Sraddhotpada Shastra) Attributed to Asvaghosha
Translated by Yoshito S. Hakedas
Copyright 1967 Columbia University Press

Question: If such is the meaning of the principle of Mahayana, how is it possible for men to conform themselves to and enter into it?
Answer: If they understand that, concerning all things, though they are spoken of, there is neither that which speaks, nor that which can be spoken of, and though they are thought of, there is neither that which thinks, nor that which can be thought of, then they are said to have conformed to it. And when they are freed from their thoughts, they are said to have entered into it. Next, Suchness has two aspects if predicated in words. One is that it is truly empty (sunya), for this aspect can, in the final sense, reveal what is real. The other is that it is truly nonempty (a-sunya), for its essence itself is endowed with undefiled and excellent qualities.
1. Truly Empty
Suchness is empty because from the beginning it has never been related to any defiled states of existence, it is free from all marks of individual distinction of things, and it has nothing to do with thoughts conceived by a deluded mind. It should be understood that the essential nature of Suchness is neither with marks nor without marks; neither not with marks nor not without marks; nor is it both with and without marks simultaneously; it is neither with a single mark nor with different marks; neither not with a single mark nor not with different marks; nor is it both with a single and with different marks simultaneously. In short, since all unenlightened men discriminate with their deluded minds from moment to moment, they are alienated from Suchness; hence, the definition "empty"; but once they are free from their deluded minds, they will find that there is nothing to be negated.
2. Truly Nonempty
Since it has been made clear that the essence of all things is empty, i.e., devoid of illusions, the true Mind is eternal, permanent, immutable, pure, and self-sufficient; therefore, it is called "nonempty". And also there is no trace of particular marks to be noted in it, as it is the sphere that transcends thoughts and is in harmony with enlightenment alone.

PART 1:
Asvaghosha was trying to identify what mind is. In the practice of Chan, we have to work, learn and see what mind is and what mind is not. In the context of Zen, the sand shifts quite frequently and readily that it is difficult to get a firm stance or foundation to base any concept on what mind really is. Mind is constantly trying to think about these concepts but these concepts also are illusory and therefore impermanent.

Chan teaching is trying to point to this impermanence and saying do not approach the practice in this way. It is difficult to simply use words to describe and negate the cogitating mind because it does not work that way. If it was possible to do this, everyone would be instantly enlightened after only attending one Zen class. Likewise is the difficulty in trying to identify mind. If this was possible, there would be no need for Zen schools.

The concepts and notions of the teaching are contradictory and may seem abstract but the more one practices, the more one will realize that the answer is just right at the tip of the nose where it has always been. Mind needs to settle and rest. The more we practice, the more time is allowed for mind to settle and rest. Practicing and listening to the lectures set up the mold that develops the sound foundation to the practice of Chan. The more we practice, the more we will realize that we do not need to know whether we are getting anywhere or not. Following function and just practicing are simply enough.

Gilbert told the story about one Feng-shui master who went to their store and asked his wife Ai-lun, "How long have you been practicing?" Ai-lun answered, "Been practicing for a very long time." He then asked, "What have you gotten out of it?" She replied, "Nothing." Her practice was not about the goal but in the practice itself. Just practicing is enough.

PART 2: BASICS OF SITTING IN MEDITATION:

1. Relax – relax the mind first and then the body. There are varying stages to relaxation. When the body is in pain, it is because body and mind has not yet learned how to relax. When the body is relaxed, the body can endure more. When there is attachment to the relaxed state, one can not relax any further. But when there is no attachment to the relaxed state that one is experiencing, one can relax further.
2. Use the Teachings as the Foundation of the practice – use the teachings and put them into practice when sitting. What if everything really is mind? Can you see what this can do to your mind? Mind will continue to expand with this reality and everything comes to life without you thinking about any of it.
3. Be patient – simply practice. Do not expect to see changes or improvement in your practice. You may not notice the changes but people around you will notice the difference in you.
4. Rest but do not sleep – do not confuse a relaxed mind with a sleepy mind. The reason that we are sleepy is because we have not learned to relax the mind before sleep. Trying to sleep does not have to be a struggle; a relaxed mind can bring good quality sleep. When you find yourself dozing off while sitting, relax the mind and be aware that you are on the method.
5. Do not harvest green fruits – do not pay any attention to any enhanced sensory experience or intuition. You do not have to look at all the billboards coming in front of you when driving. When you stop, look and start picking the green fruits, you are definitely off the method. Let the green fruits go; stay on the method.
6. Keep the body in a proper posture – balance and relax the body so as it does not lean forward or backward or side to side. Keep the spine erect; let the body float or hanging on a string from the top of the head like pearls on a string.
7. Be clear about the method – be sure what your method is and also be sure that you are on that method from one moment to the next. The most common thing that can happen to anyone is finding out that they are not on the method. This is natural; it is also part of the method to have a good memory and return to it whenever you find yourself away from it. No thought is fine as long as there is awareness that one is still on the method. On the other hand, no thought and no awareness of what is going on is like dwelling inside a cold and empty cave. Get out of the devil's cave and turn some awareness lights on.
8. Don't pick up anything nor put anything down – stay on the method and be clear about what is occurring.
9. Don't think – the method does not require any thinking.

Writer's Comments: Part 1: It is common engineering knowledge that the height and size of a building is dependent upon the mass and integrity of its foundation. Even if it was possible for words to describe exactly what mind is, it would not be beneficial to the practitioner because there would not be a firm foundation that would establish what mind really is. Without a solid foundation, it would be easy to lose the essence of Chan. In the slightest wavering of doubt, the practice could crumble and the meager foundation would collapse. This is the very reason that teachers of the way can only attempt to point the fingers to the gate of Chan. It is then up to the students to enter the (gateless) gate and walk the path. Learning to walk the path (practice sitting meditation) is the basic foundation of Chan. When this foundation becomes more firm, the building may crumble when sitting goes sour but the sound foundation will hold. The practice can then resume and rebuild.

~Class summary courtesy of Rick Cabrera

The Awakening of Faith in Mahayana - 01/30/2008

gilbert@riversidechan.org — Sat, 23 Feb 2008 23:21:55 PST

The Awakening of Faith in Mahayana
(Mahayana-Sraddhotpada Shastra)

Attributed to Asvaghosha
Translated by Yoshito S. Hakedas
Copyright 1967 Columbia University Press

I take refuge in the Buddha, the greatly Compassionate One, the Savior of the world, omnipotent, omnipresent, omniscient, of most excellent deeds in all the ten directions; And in the Dharma, the manifestation of his Essence, the Reality, the sea of Suchness, the boundless storehouse of excellencies; And in the Sangha, whose members truly devote themselves to the practice, May all sentient beings be made to discard their doubts, to cast aside their evil attachments, and to give rise to the correct faith in the Mahayana, that the lineage of the Buddhas may not be broken off.

The Contents of the Discourse

There is a teaching (Dharma) which can awaken in us the root of faith in the Mahayana, and it should therefore be explained. The explanation is divided into five parts. They are (1) the Reasons for Writing; (2) the Outline; (3) the Interpretation; (4) on Faith and Practice; (5) the Encouragement of Practice and the Benefits Thereof.

"MAHA" in Mahayana means highest and the Mahayana practice is the highest vehicle in terms of Chan training. This is the vehicle used to deliver others and not ourselves so listening to Chan lectures is to listen for the benefit of others that we are going to pass this on to in the future. Likewise, we do not practice for ourselves but rather we practice to deliver others in their suffering.

If we practice in this way, our practice greatly accelerates. Whereas, if we practice for ourselves to end our own suffering and to achieve enlightenment for ourselves, we will obtain some degree of progress but the greatest stride still lies in putting the self down. When we practice for the benefit of others on the other hand, we will be more concerned about their suffering that our own suffering will not seem as bad and we tend not to think about our own suffering as much. Our practice becomes more refined like that of the texture and aroma and taste of a good wine that comes with the right age. This is the fine result when causes and conditions begin to ripen.

Hinayana is called the lesser vehicle because practitioners are only concerned about their own enlightenment and the removal of their own suffering. Nothing wrong with this practice but taming the ego becomes more difficult when the practice is geared towards self-enlightenment.

In the practice of helping others, the ego is less involved hence it does not get in the way or cause problems as much as when we think of ourselves first. As we get into the habit of helping others, we become more adept at helping and it becomes second nature. The self then becomes less active. It eventually moves way in the back seat where it is less bothersome allowing for the true nature of mind in the driver's seat.

PART 1. The Reasons for Writing

Someone may ask the reasons why I was led to write this treatise. I reply: there are eight reasons.

The first and the main reason is to cause men to free themselves from all sufferings and to gain the final bliss; it is not that I desire worldly fame, material profit, or respect and honor.

The second reason is that I wish to interpret the fundamental meaning of the teachings of the Tathagata so that men may understand them correctly and not be mistaken about them.

The third reason is to enable those whose capacity for goodness has attained maturity to keep firm hold upon an unretrogressive faith in the teachings of Mahayana.

The fourth reason is to encourage those whose capacity for goodness is still slight to cultivate the faithful mind.

The fifth reason is to show them expedient means (upaya) by which they may wipe away the hindrance of evil karma, guard their minds well, free themselves from stupidity and arrogance, and escape from the net of heresy.

The sixth reason is to reveal to them the practice of two methods of meditation, cessation of illusions and clear observation (samatha and vipasyana), so that ordinary men and the followers of Hinayana may cure their minds of error.
The seventh reason is to explain to them the expedient means of single-minded meditation (smriti) so that they may be born in the presence of the Buddha and keep their minds fixed in an unretrogressive faith.

The eighth reason is to point out to them the advantages of studying this treatise and to encourage them to make an effort to attain enlightenment. These are the reasons for which I write this treatise.

Question: What need is there to repeat the explanation of the teaching when it is presented in detail in the sutras?

Answer: Though this teaching is presented in the sutras, the capacity and the deeds of men today are no longer the same, nor are the conditions of their acceptance and comprehension. That is to say, in the days when the Tathagata was in the world, people were of high aptitude and the Preacher preached with his perfect voice, different types of people all equally understood; hence, there was no need for this kind of discourse. But after the passing away of the Tathagata, there were some who were able by their own power to listen extensively to others and to reach understanding; there were some who by their own power could listen to very little and yet understand much; there were some who, without any mental power of their own, depended upon the extensive discourses of others to obtain understanding; and naturally there were some who looked upon the wordiness of extensive discourses as troublesome, and who sought after what was comprehensive, terse, and yet contained much meaning, and then were able to understand it. Thus, this discourse is designed to embrace, in a general way, the limitless meaning of the vast and profound teaching of the Tathagata. This discourse, therefore, should be presented.

PART 2. Outline

The reasons for writing have been explained. Next the outline will be given. Generally speaking, Mahayana is to be expounded from two points of view. One is the principle and the other is the significance. The principle is "the Mind of the sentient being". This Mind includes in itself all states of being of the phenomenal world and the transcendental world. On the basis of this Mind, the meanings of Mahayana may be unfolded.

Why? Because the absolute aspect of this Mind represents the essence (svabhava) of Mahayana; and the phenomenal aspect of this Mind indicates the essence, attributes (lakshana), and influences (kriya) of Mahayana itself. Of the significance of the adjective maha (great) in the compound, Mahayana, there are three aspects: (1) the "greatness" of the essence, for all phenomena (dharma) are identical with Suchness and are neither increasing nor decreasing; (2) the "greatness" of the attributes, for the Tathagata-garbha is endowed with numberless excellent qualities; (3) the "greatness" of the influences, for the influences of Suchness give rise to the good causes and effects in this and in the other world alike. The significance of the term yana (vehicle) in the compound, Mahayana: The term yana is introduced because all Enlightened Ones (Buddhas) have ridden on this vehicle, and all Enlightened Ones-to-be (Bodhisattvas), being led by this principle, will reach the stage of Tathagata.

PART 3. Interpretation

The part on outline has been given; next the part on interpretation of the principle of Mahayana will be given. It consists of three chapters: (1) Revelation of the True Meaning; (2) Correction of Evil Attachments; (3) Analysis of the Types of Aspiration for Enlightenment.

CHAPTER ONE Revelation of True Meaning

I. One Mind and Its Two Aspects

The revelation of the true meaning of the principle of Mahayana can be achieved by unfolding the doctrine that the principle of One Mind has two aspects. One is the aspect of Mind in terms of the Absolute (tathata; Suchness), and the other is the aspect of Mind in terms of phenomena (samsara; birth and death). Each of these two aspects embraces all states of existence. Why? Because these two aspects are mutually inclusive.

The aspect of mind in terms of the Absolute is referred to as the Noumenon whereas Phenomenon is the phenomenal nature of mind. Phenomena in Chan means everything that is appearing in mind: all appearances or forms, feeling or sensation, perception, mental formation and consciousness. These phenomena are not part of mind due to their transitory nature but they are also not separate from mind because they cannot appear anywhere else but in mind. In the example of Jolly Ranchers candy, the candy can appear in the form of green or any color in mind. The sour/tart taste, the salivation, perception of like or dislike and the consciousness that come with it appear nowhere else but in mind. But do not confuse these impressions with the Noumenon or mind.

Noumenon (mind) allows these impressions to appear in it like the canvas on a movie screen. Images, sensations, perception, mental formation and the consciousness that come along with the projection on the screen are the phenomena. Mind is the Noumenon and phenomena are the projections appearing in mind. Without the Noumenon (mind), there is no canvas to allow the projections to appear. With mind, projections are allowed to appear. The Noumenon (mind) does not interfere with the constant arising and falling of these impressions. It just is; this is the suchness of mind. This is how the mind works. The two aspects of Noumenon and phenomena are mutually inclusive. Each of these two aspects embraces all states of existence. Each cannot exist without the other. But be very careful to realize the difference when phenomena is appearing onto the pneumenon.

Noumenon is the mind ground from where all things come from and return to without ever anything coming from or returning to. This reality is the fundamental emptiness of mind that enables this to be realized. Everything is where it is supposed to be according to causes and conditions. Whatever seed is put in the Noumenon (mind) will manifest as wholesome or unwholesome fruit according to causes and conditions at work at the time. Chan is looking into and investigating every moment that is occurring as just the way things are according to what is put into mind and causes and conditions.

A. Mind in Terms of the Absolute

The Mind in terms of the Absolute is the one World of Reality (dharmadhatu) and the essence of all phases of existence in their totality. That which is called "the essential nature of the Mind" is unborn and is imperishable. It is only through illusions that all things come to be differentiated. If one is freed from illusions, then to him there will be no appearances (lakshana) of objects regarded as absolutely independent existences; therefore all things from the beginning transcend all forms of verbalization, description, and conceptualization and are, in the final analysis, undifferentiated, free from alteration, and indestructible. They are only of the One Mind; hence the name Suchness.

All explanations by words are provisional and without validity, for they are merely used in accordance with illusions and are incapable of denoting Suchness. The term Suchness likewise has no attributes which can be verbally specified. The term Suchness is, so to speak, the limit of verbalization wherein a word is used to put an end to words. But the essence of Suchness itself cannot be put an end to, for all things in their Absolute aspect are real; nor is there anything which needs to be pointed out as real, for all things are equally in the state of Suchness. It should be understood that all things are incapable of being verbally explained or thought of; hence the name Suchness.

Question: If such is the meaning of the principle of Mahayana, how is it possible for men to conform themselves to and enter into it?

Answer: If they understand that, concerning all things, though they are spoken of, there is neither that which speaks, nor that which can be spoken of, and though they are thought of, there is neither that which thinks, nor that which can be thought of, then they are said to have conformed to it. And when they are freed from their thoughts, they are said to have entered into it. Next, Suchness has two aspects if predicated in words. One is that it is truly empty (sunya), for this aspect can, in the final sense, reveal what is real. The other is that it is truly nonempty (a-sunya), for its essence itself is endowed with undefiled and excellent qualities.

1. Truly Empty

Suchness is empty because from the beginning it has never been related to any defiled states of existence, it is free from all marks of individual distinction of things, and it has nothing to do with thoughts conceived by a deluded mind. It should be understood that the essential nature of Suchness is neither with marks nor without marks; neither not with marks nor not without marks; nor is it both with and without marks simultaneously; it is neither with a single mark nor with different marks; neither not with a single mark nor not with different marks; nor is it both with a single and with different marks simultaneously. In short, since all unenlightened men discriminate with their deluded minds from moment to moment, they are alienated from Suchness; hence, the definition "empty"; but once they are free from their deluded minds, they will find that there is nothing to be negated.

2. Truly Nonempty

Since it has been made clear that the essence of all things is empty, i.e., devoid of illusions, the true Mind is eternal, permanent, immutable, pure, and self-sufficient; therefore, it is called "nonempty". And also there is no trace of particular marks to be noted in it, as it is the sphere that transcends thoughts and is in harmony with enlightenment alone.

B. The Mind in Terms of Phenomena
1. The Storehouse Consciousness
The Mind as phenomena (samsara) is grounded on the Tathagata-garbha. What is called the Storehouse Consciousness is that in which "neither birth nor death (nirvana)" diffuses harmoniously with "birth and death (samsara)", and yet in which both are neither identical nor different. This Consciousness has two aspects which embrace all states of existence and create all states of existence. They are: (a) the aspect of enlightenment, and (b) the aspect of nonenlightenment.

a. The Aspect of Enlightenment

(1) Original Enlightenment

The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one without any second, i.e. the absolute aspect of the World of Reality (dharmadhatu) is none other than the undifferentiated Dharmakaya, the "Essence-body" of the Tathagata. Since the essence of Mind is grounded on the Dharmakaya, it is to be called the original enlightenment. Why? Because "original enlightenment" indicates the essence of Mind (a priori) in contradistinction to the essence of Mind in the process of actualization of enlightenment; the process of actualization of enlightenment is none other than the process of integrating the identity with the original enlightenment.

(2) The Process of Actualization of Enlightenment

Grounded on the original enlightenment is nonenlightenment. And because of nonenlightenment, the process of actualization of enlightenment can be spoken of. Now, to be fully enlightened to the fountainhead of Mind is called the final enlightenment; and not to be enlightened to the fountainhead of Mind, nonfinal enlightenment. What is the meaning of this? An ordinary man becomes aware that his former thoughts were wrong; then he is able to stop (nirodha) such thoughts from arising again. Although this sometimes may also be called enlightenment, properly it is not enlightenment at all because it is not enlightenment that reaches the fountainhead of Mind. The followers of Hinayana, who have some insight, and those Bodhisattvas who have just been initiated become aware of the changing state (anyathatva) of thoughts and are free from thoughts which are subject to change [such as the existence of a permanent self (atman), etc.]. Since they have forsaken the rudimentary attachments derived from unwarranted speculation (vikalpa), their experience is called enlightenment in appearance.

Bodhisattvas who have come to the realization of Dharmakaya become aware of the temporarily abiding state (sthiti) of thoughts and are not arrested by them. Since they are free from their rudimentary false thoughts derived from the speculation that the components of the world are real, their experience is called approximate enlightenment. Those Bodhisattvas who have completed the stages of a Bodhisattva and who have fulfilled the expedient means needed to bring forth the original enlightenment to the fullest extent will experience the oneness with Suchness in an instant; they will become aware of how the inceptions of the deluded thoughts of the mind arise (jati), and will be free from the rise of any deluded thought. Since they are far away even from subtle deluded thoughts, they are able to have an insight into the original nature of Mind. The realization that Mind is eternal is called the final enlightenment. It is, therefore, said in a sutra that if there is a man who is able to perceive that which is beyond thoughts he is advancing toward the Buddha wisdom. Though it is said that there is an inception of the rising of deluded thoughts in the mind, there is no inception as such that can be known as being independent of the essence of Mind. And yet to say that the inception of the rising of deluded thoughts is known means that it is known as existing on the ground of that which is beyond thoughts [i.e., the essence of Mind]. Accordingly, all ordinary people are said not to be enlightened because they have had a continuous stream of deluded thoughts and have never been freed from their thoughts; therefore, they are said to be in a beginningless ignorance. If a man gains insight into that which is free from thoughts, then he knows how those thoughts which characterize the mind [i.e., deluded thoughts] arise, abide, change, and cease to be, for he is identical with that which is free from thoughts. But, in reality, no difference exists in the process of the actualization of enlightenment, because the four states [of arising, abiding, etc.] exist simultaneously and each of them is not self-existent; they are originally of one and the same enlightenment [in that they are taking place on the ground of original enlightenment, as its phenomenal aspects]. And, again, original enlightenment, when analyzed in relation to the defiled state [in the phenomenal order], presents itself as having two attributes. One is the "Purity of Wisdom" and the other is the "Suprarational Functions".

~Class summary courtesy of Rick Cabrera

Chan and Emptiness (Sunyata) - 01/23/2008

gilbert@riversidechan.org — Sat, 23 Feb 2008 23:13:37 PST

Chan and "Emptiness" (Sunyata)
by Master Sheng-yen

Chan Magazine, Winter 2000

This is an excerpt from a book entitled Hoofprint of the Ox, which is based on lectures by master Sheng-yen translated, compiled, arranged, and edited by Professor Dan Stevenson.

Chan and Buddhist Meditation

The word "chan," from which Chan Buddhism or Zen Buddhism takes its name, is a Chinese transliteration of the Indian Buddhist term dhyana, meaning "meditative concentration" or "meditative practice." Applied specifically to the Chan or Zen school, it carries the particular sense of the cultivation and experience of enlightenment itself, not just any sort of meditative experience. Thus Chan or Zen Buddhism is often characterized as the school of meditative experience qua enlightened insight par excellence, for it claims to embody and transmit the living wisdom that Siddhartha Gautama achieved when he became the Buddha or "enlightened one."

The practice of Chan brings the Buddhist term "dhyana" to a much deeper meaning than just simply a meditative process or concentration. In Chan, there is transmission of very high and unexcelled wisdom (Maha Prajna-paramita) without there being a transmission or subject and object. It is self-evident but it cannot be achieved by words; one has to experience it without the sense of self being there.

The concept by which Chinese Chan was born with emphasizes a different way of practice. Apart from other practices, the Mahayana practice is the highest form because we don't practice for our own self but for the deliverance of other sentient beings from their suffering. When we practice in this way, we no longer try to achieve anything for ourselves. The mind becomes clearer and more stabilized. "Having nothing to obtain and having no place to stand," one simply walks the path; simply following function. Mind looking into mind; one thought for ten thousand years.

As the timeless insight that informed the Buddha's fashioning and preaching of the Buddhist doctrine, this enlightenment can be said to both precede and "stand apart from" the spoken word of the Buddhist sutras. But at the same time, it is immanent to the sutras and the spoken Dharma as the very subject around which they orbit. For the scriptures both take it as their foundation and aspire to point the way back to it, as a finger might point to the moon or a raft be constructed to help one reach the other shore. The living wisdom to which the Buddha awakened and to which his spoken teachings aspire is the heart of Buddhist tradition in all its forms.

This being the case, Chan is not something utterly distinct from the sutras, much less antagonistic to them. For it embodies the very insights that the sutras seek to express, allowing for a profound complementarity between the two: What is stated in words in the Buddhist scriptures will be confirmed in fact in the course of Chan practice, while what is experienced in Chan practice will resonate immediately with what is written in the sutras.

Today one hears many American students say that, as practitioners of Zen or Chan, they don't need to learn or think about the Buddhist sutras and their teachings. Just sitting in zazen is the real practice; reading and studying written words is for soulless pedants and academics. In China, Korea, and Japan, where knowledge of the Buddhist teachings was widespread, such a rejection of the written word makes poignant sense. But this is a very dangerous attitude in a culture that has no native traditions of Buddhist learning to speak of. For silence, in and of itself, is anything but innocent or neutral, much less free of ignorance. How the more problematic it becomes when it is blissful!

The spoken words of the sutras are very important. Words are necessary to convey the meaning - you do not need the sutras to find it but you need to read the sutras to be able to find it. Culturally here in the US, we are not properly structured toward the practice of Chan and we think that sitting on a cushion is enough. In just sitting or the practice of meditation, the most that we maybe able to progress up to is the unification of mind and this is where people get lost because they stop the search there perceiving this to be enlightenment.

Without the basis to properly understand "Sunyata" or true emptiness, they will mistake other experiences to be this form of true emptiness. Beware of the experience of dead wood or cold stone (no thoughts arising) because perhaps all you did is turn the awareness machine "off". This is an experience in dwelling in emptiness. In this state, there is no awareness, no wisdom and no compassion arising. It is simply a disengagement of body and mind from reality. This is the very reason why we need to study the sutras, listen to the lectures and practice meditation so that we will become familiar with these different states of mind.

While an empty state of dead wood and cold stone experience can lead the practitioner nowhere, a blissful state is even more dangerous. In an empty state, one can realize the trap that he/she is in because there is nothing going on there and step away from the trap the next time. But in a blissful state, it is so blissful there that one might not realize the trap and worse, not want to leave that blissful state.

Like the story of Ananda (cousin to the Buddha) who does not want to practice any more because he already has everything he wanted. His practice was so good that he was assured he would be reborn in the heaven realm. The Buddha showed him heaven and the life after heaven that changed him. After realizing that even eons of the blissful state in heaven has to come to an end, he still has to come to terms with his next lifetime-to-be. The Buddha took him to hell and showed him the cauldron of boiling pot of oil just waiting for him there as soon as he leaves the heaven realm.

Blissful state is a deeper trap than a dull state. One way to avoid a trap is to know its presence. This is the very reason why we need to study the sutras, listen to the lectures and practice meditation so that we will become familiar with these different states of mind.

Gilbert told the story about one student becoming enlightened in a temple. When this was announced, all the monks rushed over and asked him, "How does it feel to be enlightened?" The student said, "…as miserable as ever."

The reality in this human realm is that no one is exempt from the law of karma and causes and conditions. This is another thusness of all things. As we age, the body will change and feel different. As relationships change, some things will become pleasant and unpleasant. As one wins the superlotto, this person will need to find ways to deal with all this winning. Before enlightenment, the student was aware that he/she was not enlightened. After enlightenment, the student realized that there is no such thing as enlightenment because causes and conditions still apply. The bones will still ache as we get older, relationships will still test our calmness of mind and superlotto winning perhaps may impose more problems than solutions to everyday living. After enlightenment, suffering will still exist but there will be much less attachments to them.

Chan/Zen and the sutras are both the wisdom of the Buddha, and between the two there is no real discrepancy. Without the Buddha's word how would we ever hear or think to seek the Dharma, much less begin to fulfill our vow to help others on the path to enlightenment? If one has already set out on the path of "Zen" or "Chan," what is this "enlightenment" that you are seeking? What are the aims of "Zen practice"? What does it entail and how does it "work"? If you did start to ask such questions about Zen, you would probably hear a lot of aphorisms, sayings, and stories from previous masters, all of them gleaned from books. If you started to look into this Chan or Zen literature you would soon discover that it is more extensive than any other school of East Asian Buddhism, even the doctrinal ones! Indeed, to be a good priest or Zen master in Japan, one must be trained in this literature through and through. You would also find that the ancient Chan masters and patriarchs were themselves highly literate individuals, whose teachings were deeply imbued with the language of the Buddhist sutras. Moreover, of all the specialized ideas that one might come across, by far the most common would be liberative insight or wisdom (chih-hui; prajna) and its correlate teachings of "emptiness" (k'ung; sunyata), "having nothing to obtain" (wu so-te; anupalabda) and "having no place to stand or abide" (wu so-chu; apratistha).

Other methods of practice use impeccable ways and logic to achieve realization. Chan use an incredible wealth of sutras and treatises and use these teachings to support the practice. It serves no good to accumulate these phrases, sayings and information. Realization comes from using the teachings, sayings and phrases in support of the practice.

Bodhidharma, the twenty-eighth Indian patriarch and first Chinese patriarch of Chan, once remarked, "The Buddhas expound the Dharma of emptiness in order to eradicate the myriad false views. But should you then cling to emptiness, even the Buddhas will be unable to do anything to help you. When there is arising, it is only emptiness that arises; when there is perishing, it is only emptiness that perishes. In reality nothing whatsoever arises or perishes."[1]

When we perceive in a linear way or quantitative way, we cogitate. When we cogitate, we are off the practice. Chan is beyond conception, it is like "a flea copulating with an elephant."

~Class summary courtesy of Rick Cabrera

1. From Ta-mo lun, in Yanagida Seizan, ed. Daruma no goroku. Zen no goroku 1 (Tokyo: Chikuma shoten, 1969), p. 58.

Dharma Talk, January 16, 2008

gilbert@riversidechan.org — Mon, 21 Jan 2008 14:37:37 PST

Chan 101

There was this one master who came to see Hui-Neng to pay him respect. When he bowed, Hui-Neng noticed that his head did not touch the floor (as in giving respect when doing prostration). This master did not give a complete respect when he bowed to him. To Hui-Neng, this did not matter but he realized that this master still has too much idea of self. By not bowing in a proper way, he was actually harming his own self. Hui-Neng pointed to him about his incomplete bow and started asking him about what he had been studying. The master said that he memorized the Lotus Sutra and had recited it at an incredible amount of times. But yet, he did not penetrate the sutra because of his idea of self-importance. This self-importance as an individual that he was able to accomplish these things became the kind of albatross around this master’s neck. This is very sad but as he started studying with Hui-Neng, he eventually achieved realization.

There was another Chan story about two monks who keep fighting over a cat. Both of them wanted sole ownership of the cat so eventually they went to their master (Nan-Chuan) to ask him to resolve the dispute. They each presented their arguments as to why they should own the cat. After hearing bo th sides, the master reluctantly said that there is only one way to solve the problem and that is to cut the cat in half. Each one of the two monks ended up with half a cat.

After (soon-to-be master) Pai-Chang (Chao-chou/Zhaozhou - ed) returned to the temple from his travel, he went to the master’s room and the monks told him what has happened and asked him what he thought about it. Pai-Chang took his sandals off, put them on top of his head, stood up and walked out of the room.

There was another story about the Incredible Monk who came to visit this small town. The town people were very excited and humbled that this Incredible Monk chose their town to visit. The monk took residence at this lady’s house and the people were making quite a bit of notice about his presence. The lady of the house has a son. He was a very naughty boy and did not like all the attention being given to this stranger as he was used to having all the attention given to him. When the master was seated at the dining table, the little boy took a chamber pot (small portable toilet pot in those days) and turned it over onto the monk’s head and left it there. Apparently, the chamber pot was not empty.

The people were all aghast at what they saw. This very famous and humble monk now has a dripping chamber pot on his head. The monk got up from his seat and started walking into town. This made quite a commotion because everyone was shocked to see that he still has the dripping chamber pot on top of his head. He walked till he reached the river and calmly washed himself and the chamber pot off. When he was done, all he said was, “A toilet on a toilet” or in this case, a chamber pot on a chamber pot.

Eradication of the self does not mean eradication of mind. For people new to Chan, this becomes very disconcerting because they believe that they cannot live without their self-identity, self-worth or self-importance. Actually, the idea of self is where all problems come from. Without this idea of self, we would not have to fight with our neighbors over 6-12 inches of unused property or travel across the ocean to cause harm or fight with someone. But when we disregard the notion of self, we begin to see things much clearer. When mind is at rest, wisdom and compassion manifest by themselves.

The master had this idea of self-importance that he was able to completely recite the Lotus Sutra for so many times without a mistake and this manifested in the incomplete bow to Hui-Neng. But when he started studying with him and learned to drop the idea of self, he achieved realization.

Pai-Chang took his slippers off and put them on top of his head and left the room signifying the upside-down thinking of humans and the two monks fighting over a cat and the master who decided to have the cat cut in half. The cat’s death need not be if not for the notion of the self and greediness of the two monks fighting over it and the master's lack of wisdom that decided its cutting in half.

The Incredible Monk however had no notion of self-importance, self-worth or self-identity. No matter how the people responded when the naughty little boy poured the contents of the chamber pot on top of his head, his clear mind did nor waiver. Instead, he simply followed function with no apprehension or discrimination of what just happened. He calmly stood up, walked across town till he reached the river and simply washed himself and the chamber pot off. And the only reply heard from him was, “A toilet on a toilet.”

The first toilet is analogous to the illusory mind which gets us into trouble all the time. The little boy’s jealousy and sense of self caused his parent so much disappointment and humiliation to this Incredible Monk and to the people in town. The second toilet refers to the Incredible Monk’s “no sense of self” or no no-self. There was no self-importance, self-worth or self- identity on him at that time and therefore no suffering.

One can fully function without the self. Without it, wisdom and compassion manifest by themselves and life becomes easier to deal with. As Chan practitioners, we need to see when the red apple arises in mind and when the self interferes in the natural functioning of mind. Like in last week’s lecture, it is easier to spot the red apple than the self. But with the practice of calming the mind during meditation, it eventually becomes easier to spot both.

~Class summary by Rick Cabrera

Dharma Talk, January 09, 2008

gilbert@riversidechan.org — Sun, 20 Jan 2008 00:22:57 PST

Silent Illumination

The technique of Silent Illumination is more than just sitting and expecting something to happen during meditation. Chan teaches an important component of Silent Illumination. That component is the awareness that thoughts are arising in mind and that they are naturally and perfectly arising in mind because of causes and conditions (with no grasping, no apprehension and no clinging to what are occurring). Everything that happens occurs perfectly in response to what we put into mind. For example, students are drawn to this class because of their curiosity to learn to quiet the mind, ease some suffering or learn to meditate. Everything occurs in this way; everything is exactly where it should be.

But when we act on our concept of how things are supposed to be, we mess things up and we allow the self to govern our lives. Eventually, we create this illusion that the self is real. When we think this person should be like this or that, we engage in likes and dislikes regarding this person. Chan teaches the difference between knowing the reality that things are occurring naturally according to causes and conditions and acting on the concept of the self and the way we believe the world should be.

When we perpetuate the concept of the self, we begin to believe to practice to save and deliver the self and then we lose the awareness that the notion of self is itself an illusion. The “red apple” appears nowhere else but in mind according to what we put in mind. Causes and conditions never fail; it enables that apple to appear nowhere else. The apple exercise enables us to know that the red apple is not real. It appears in mind just like the concept of the self or ego. It is more difficult to spot the ego or the self from the apple but when mind is illuminated, it is easier to spot both.

The self will always want to take the front seat, will always want to know and cause trouble while the illumination of mind takes the backseat.

We should practice and investigate where our thoughts arise. These thoughts arise in mind and they arise naturally because of causes and conditions. The important component of Silent Illumination is knowing whenever thoughts arise and why they arise but with no concept of what is and why it is arising. This is knowing without knowing. Chan is this way.

~Class summary courtesy of Rick Cabrera

Dharma Talk, December 26, 2007

gilbert@riversidechan.org — Tue, 22 Jan 2008 21:05:15 PST

The Four Noble Truths

1. Suffering exists.
2. Suffering has an identifiable cause.
3. That cause may be terminated.
4. The means by which that cause may be terminated leads to enlightenment (Buddhahood)

The Four Noble Truths sets forth the foundational principles of the practice. The goal of the practice of Chan is the elimination of all suffering. They are called noble because suffering is real and termination of suffering is a reachable goal.

The fourth Noble Truth and the terms enlightenment and Buddhahood has nothing mysterious and special about it. Buddhahood simply means an ordinary mind that is free from vexations, a calm mind, a non- discriminating mind. Practitioners make the vow to attain Supreme Buddhahood as a goal. Masters also aim for it and make the same vow to accomplish it. In the method of relaxing the mind, one must investigate and realize that everything appearing in mind is not part of mind because all of these appearances are impermanent (always changing). However, these appearances are also not separate from mind because they appear nowhere else but in mind. Thus, mind is a manifestation of what is/are occurring in it; all appearances occurring in mind is nothing but mind. This investigation of mind, the understanding and realization of these manifestations eventually lead to an ordinary mind that is free from vexation, discrimination and apprehension.

The fourth Noble Truth is a process and the goal is to follow the instructions of the method in order to terminate the cause of suffering. Adherence to the directions is a must before desired results can be achieved. In the same manner as not taking a short cut or deviating from a known recipe when baking a cake, desired results are achieved when the baker precisely follows the mixing of the ingredients and baking temperature and time involved with the cake.

The second and third Noble Truths look into the types of suffering, their causes and a deeper understanding of the nature of suffering. Suffering can manifest in many forms: words that others said to us, words we wished we had not said to others, words or thoughts that make us worry, or events/incidents that happened to us. We have to recognize where suffering comes from. Some are bothered by the environment; too cold or too hot, too noisy. Some have suffering from their mind; fears of events to come, things we wished we have not said, or words we hear from others. There is also suffering when things change; when our friendship/relationship or when marriage turns into a separate course. Even when these relationships remain great and unchanged for a long time, this will also cause suffering because it is inevitable that all things change. We will grow older and we each have a finite number of breaths left in this lifetime. When we desire something and not receive it, we suffer. Likewise when we get what we desired, there is still that eventual loss and when that happens, we suffer. When we feel hate or become greedy, we cause others to suffer and eventually, this suffering returns to the sender. Clinging to worldly things will also guarantee suffering.

Failure to identify the causes of suffering and our ignorance and inability to accept the impermanence of all things are the main causes of suffering. When we realize that appearances that cause us suffering happen because of causes and conditions and when we realize that even suffering is impermanent like all things, we will have less to suffer about. Understanding and acceptance of the True Nature of all things, everything becomes clearer; mind is less agitated. When we see things as they are with no apprehension and vexation, we become better prepared for whatever comes our way. When we take the time to enjoy the present and live every moment and the next, there is less suffering.

Gilbert told the story of the two monks crossing the muddy creek. There was a beautiful young woman also trying to cross but didn’t want to get mud on her pretty dress. One of the monks offered to carry her across. She accepted and after he set her down on the other side, she thanked him and the monk returned it with a bow. Two or three miles later, the other monk said, “I bet you are still thinking about that pretty girl that you helped cross the creek.” The monk said, “Oh her, I set her down back there by the side of the creek, it seems like you carried her all this way.”

Most of the time, we are like that other monk. We have not learned to put our clinging and vexations down. We have not learned to rest the mind and so we suffer. Learn to ease the suffering of others and we will have less time to think of our own suffering. When we learn to accept things as they are with no vexations and clinging, when we realize the impermanence of all things, when we realize that everything happens because of causes and conditions, mind becomes calmer and less agitated. This calm and relaxed mind is the goal of the practitioner.

Writer’s comments:
In our garden of life, weeds always grow and problems do happen. It has been this way for eons. Life would be less challenging and boring without (some) problems and algebra and trigonometry will not make sense without them. It is enough that we pull the weeds out of the garden and do whatever we can to correct or alleviate the present problem. After all possible corrective action is done, there is not much to do but to rest the mind. When the weeds reappear, pull them out again or don't if you prefer. But do not allow vexation turn you to hate the weeds; simply understand that it is natural for weeds to grow in any garden. I have not seen any garden without them.

~Class summary courtesy of Rick Cabrera

Dharma Talk, December 19, 2007

gilbert@riversidechan.org — Sat, 19 Jan 2008 23:55:05 PST

Chan Class Questions and Answers Summary

Question: What do you think of the statement "There are no facts; everything that you think of is based on belief."
Answer: The idea of saying there are no facts and anything is based on belief opens up a lot of things and anyone can do whatever they want with that kind of question and anyone can interpret it in any way they want to. For example, one can say that is nonsensical because there is no fact, everything is based on belief; and if there is no fact then there is no "you." If there is no you, then there is no belief. So where does one go with that statement? It doesn't really get anywhere.
The important idea of mind and no mind in the practice will ultimately lead to a reconciliation whereas in conceptual thought, there is no reconciliation because of the appearance of the two opposites. But when say we don't have mind; then that is just mind. That maybe is nonsensical but when we play with the concept, Chan is simply asking, " Who wants to know what the answer is?" This is the point where we abandon the concept of the ego. Jumping into the void is understanding that everything around us is empty including our idea of perceiving that everything is empty. When we settle and rest the mind, there is an awareness of knowing without knowing and thinking without thinking. Conceptual thoughts will see this as irreconcilable opposites but the application of the practice of Chan on this again ultimately leads to a reconciliation. This reconciliation cannot be expressed in words because this must be experienced by the practitioner. The exploration of practice of Chan is what leads to this reconciliation. Being right or wrong is not that important; in Chan, this reconciliation solves the idea of right and wrong.

Question: The fundamentals of what is being taught in this Chan class (in trying to keep away from the ego) date back in the 14^th – 16^th century. Are there newly published books beside Master Sheng-Yen's? Are you working on publishing one yourself?
Answer: Gilbert said, "About ten years ago I tried to write a book and Master Sheng-Yen said set it down for a while. He said, "these are just my words you are using." And I said, "yes" and Master Sheng-Yen looked at me in a funny way." Later on, Gilbert read in a book that Master Sheng-Yen's master said the same thing to him; that he was just using his words, and Master Sheng-yen said, "yes."
Master Sheng-Yen recently published a book where 4 Chan masters were in there with their teachings of Chan. Two masters were from the 7^th century, there was Master Shun-Yun (Empty Cloud) and then Master Sheng-Yen himself. The teachings of these masters express the root and lineage of the teachings from the 7 ^th century to Gilbert's teaching in class. Faithfulness to the teaching is there. The concepts of these classical teachings withstood the test of time because they are still much applicable today as they were during that time. The present interpretation and analogy of this live classical Chan can be felt in today's class as if Matsu, Pai-chang, Hui-hai, Zhongfeng Mingben and Ocean Cloud themselves were teaching the class.

Question: [There was a cultural question about the different Buddhist practices that was not clearly picked up by the recorder.]
Answer: There are many paths to the Buddhist practice; there is Chan, Zen, Pureland School, Theravadin, and Tibetan just to name a few. Regardless of the path one chooses, the path still leads to the same place. Some paths take longer, some paths are more direct but all roads eventually lead to reconciliation. Sentha added that it does not matter whether one is adept in the Dharma or not. One of the Buddha's disciples was not able to remember any of the words of the Dharma and yet reached enlightenment simply by doing what he was told to do when sweeping the courtyard. Simply following function is one of the important teachings of the Chan practice. As we simply follow function without apprehension, mind is calm. This is enough; this is the practice of Chan.

Question: What does Chan think about Reincarnation?
Answer: There is a Hindu concept of Transmigration of Souls and goes somewhat in parallel with the Christian concept of Reincarnation. Since Chan does not recognize the ego or an individual lifened being, there isn't really a concept of reincarnation but it does not however negate the concept of reincarnation. Because of the product of past causes and conditions, each one of us was reborn into this realm. If causes and conditions were different in the past lifetime on the other hand, we each could have been reborn into another realm. It is not called souls being reborn but rather a product of causes and conditions. In the analogy of souls bobbing on the river of reincarnation, Chan is simply the river and the current itself rather than the souls bobbing on the river. Whatever causes and conditions happened upstream will be reflected further downstream due to causes and conditions. In Chan, there is reward and retribution because causes and conditions never fail. On the deeper end however, there is neither reward nor retribution; just appearances in mind as products of causes and conditions.

In the Diamond Sutra, the Buddha asked Subhuti, "Subhuti, if there are as many Ganges rivers as the sand grains of the Ganges and if a good man or good woman filled three thousand galaxies of worlds with the seven treasures for each sand grain in all those Ganges rivers, and gave them all away in gifts of alms, would he or she gain great merit?"
Subhuti answered, "Great indeed, World-Honored One."
Then Buddha declared, "Nevertheless, Subhuti, if a good man or a good woman studies this discourse only so far as to retain four lines, and teaches and explains them to others, the consequent merit would be far greater."
"The sincere act of charity however huge that charity is is nothing compared to the act of explaining four lines of the Diamond Sutra to others. This teaching of the sutra can set things in motion which may relieve suffering for an individual and allow that individual to deliver others in their suffering and hopefully stop the turning of the wheel of Samsara (birth and rebirth). Whereas charity although an important trait in Chan, is transitory and therefore empty.

Writer's comments:
Lao-Tzu said: "There are no fixed judgments of right and wrong in the world. People each judge as right whatever they consider pleasant and as wrong whatever they consider unpleasant. Thus, the search for right is not search for truth, but search for those who agree with oneself; it is not a departure from wrong, but a departure from those who disagree with one's feelings and ideas.
Now if I want to choose what is right and abide by it, and pick out what is wrong to depart from it, I do not know what society calls right and wrong. Those who aim for accord are increasingly liked as their words hit the mark; those who are personally aloof are viewed with suspicion as their strategies hit the mark. If I want to be correct myself in my dealings with others, how do I know from what perspective society looks at me? If I join in the customary race, that is like trying to run away from the rain; wherever you go, you get wet.
If you want to be in emptiness, then you cannot be empty. When you do not contrive emptiness but are spontaneously empty, this is what is desired and it brings everything into reconciliation. Communion of the Way is like the axle of a carriage which does not move itself yet enables the carriage to travel thousands of miles, turning in an inexhaustible basis."
- Wen-Tzu, Understanding The Mysteries; Further Teachings of Lao-Tzu. Translated by Thomas Cleary, Shambala Dragon Editions 1992

~Class summary courtesy of Rick Cabrera

Dharma Talk, December 12, 2007

gilbert@riversidechan.org — Sat, 19 Jan 2008 23:40:48 PST

In the practice of searching for mind, sometimes the practice may go stale or we might begin to have doubts about the practice. This is natural and puts no fault on the practitioner.

On the other hand, there comes a point in time when advanced practitioners start to think they've got it. When this very moment happens and we think we've got it, we are actually off. When we think that we understand things or we feel that we know what mind is, we are off by a thousand miles. No matter what is said about mind, we can not know what mind is even though we use mind everyday. The idea of knowing mind is different than the idea of the awareness of mind. In the knowing of mind, we have these ideas of concepts learned in Dharma training. We begin to recognize these concepts and we create a construct of the mind based on these concepts. By doing that, we cling to these constructs. This is a form of attachment. The practice is not this way. Let the mind be because it is not something we can hold on to. Simply aware of it and functioning in the present moment is enough.

When we think we've got it, we then stop the search and the investigation of mind. The investigation is the most important aspect of the practice; constantly investigating what mind is and the causes and conditions arising in mind is what Chan is all about. When the search for mind is on, mind is quiet and still. This calmness of mind is the nature of Chan. This quiet and stillness will eventually develop into an awareness which in time, this awareness becomes transparent and the practice no longer needs to look into mind. Little by little, there comes a natural process to slowly drop that notion of the personality looking into mind.

Do not try to strip these notions of personality or ego. Personality is a vexation and personality during the method will be present. We cannot totally remove it but realizing that vexations are there because of causes and conditions is enough. Have an honest evaluation of the progress and take each presented opportunity to transform vexations into practice. Do not try to root the ego out of mind; instead, investigate how mind works.

In meditation, we first relax the body. The body just sits there on the cushion/chair and that is the only function of the body at that moment. Relaxation of mind however is not so easy. Habit energy is so strong that our mind tends to race outside what is going on in the present moment. Tension in the mind is created when we cling to things. The more we cling, the more tension it creates. A good memory is then necessary in order for us to realize when mind is not in the method. When we are off the method, simply return to it; and this is enough.
~Class summary courtesy of Rick Cabrera

Dharma Talk, December 5, 2007

gilbert@riversidechan.org — Sat, 19 Jan 2008 23:39:22 PST

The Zen Teaching of Instantaneous Awakening
By Hui Hai
[Being a translation of Ch'an Master Hui Hai's own shastra, the Tun Wu ju Tao Yao Mon Lun or A Treatise on the Essential Gateway to Truth by Means of Instantaneous Awakening]

Humbly I prostrate myself before the Buddhas of the ten quarters' and the excellent company of Bodhisattvas. In setting forth this treatise, I am apprehensive that I may fail correctly to interpret the sacred mind. if so, may I be given a chance for repentance and reform. However, if I do succeed in imparting the sacred truth, I dedicate the resultant merit to all living beings in the hope that each of them will attain Buddhahood in their next life.

Do you see things as they are? Are you sure? Are you sure of what you are seeing? Are you sure of what you are thinking or of your opinion? Are you sure that you need another glass of alcohol or another cigarette? Are you sure you really need to say that insult or spread that gossip or whatever it is that is considered as unwholesome? Are you sure that this person is really a bad person? We must look at the world in this way. When we seeing things clearly and when we are sure about seeing things as they are, then we are trying to separate oneself from the idea of the ego.

We tend not to see Mind as it is. For eons, we developed the habit of using the dark glasses and tunnel vision and see only the limited world from the two eye portals. We became blind to the notion that everything that is visible out there has a direct relationship to causes and conditions at work at that time. What we are seeing is not mind itself but merely appearances occurring within mind due to causes and conditions.

Q: When there are sounds it follows that we hear them, but how can hearing take place during the absence of sound?

A: We are now talking of that hearing which is independent of there being any sound or not. How can that be? The nature of hearing being eternal, we continue to hear whether sounds are present or not.

Q: if that is so, who or what is the hearer?

A: It is your own nature which hears and it is the inner cognizer who knows.

Q: As to the gateway of sudden illumination, what are its doctrine, its aim, its substance and its function?"

A: To refrain from thinking (nien) is its doctrine; not to allow wrong thoughts to arise is its aim; purity is its substance, and wisdom is its function.

Q: We have said that its doctrine is to refrain from thinking, but we have not yet examined the meaning of this term. What is it that we must refrain from thinking about?

A: It means that we must refrain from wrong thinking, but not from right thinking.

Q: What are wrong thinking and right thinking?

A: Thinking in terms of being and nonbeing is called 'wrong thinking', while not thinking in those terms is called right thinking'. Similarly, thinking in terms of good and evil is wrong; not to think so is right thinking. The same applies to all the other categories of opposites - sorrow and joy, beginning and end, acceptance and rejection, dislikes and likes, aversion and love, all of which are called 'wrong thinking', while to abstain from thinking in those categories is called 'right thinking'.

It is difficult to understand the idea of what is precisely seeing and hearing these sound phenomena so we engage in the idea of subject and object. When the mind moves, the ego starts to cogitate on subject and object and then apprehension and discriminations follow. This cogitation, discrimination or apprehension appearing in mind is the delusion that Chan is trying to reveal. By removing the idea of subject and object, wisdom manifests. Mind stays calm and clear and slowly reveals itself. In non-attachment, True Nature reveals itself and the practitioner begins to see things as they truly are. True Nature is the suchness of all things and the direct result of causes and conditions.

Writer's comments:
Meditation teaches us to refrain from wrong thinking but not from right thinking. By staying with the method, we are not thinking in terms of good and evil, right or wrong, being or non being. Mind is at rest and is calm; this is right thinking. But when awareness drifts outside the method and thoughts are allowed to be further taken away, this is thinking in terms of being and nonbeing and is called wrong thinking. Realizing that it is natural for thoughts to drift due to causes and conditions and simply returning to the method, this is back to right thinking.
~Class summary courtesy of Rick Cabrera

Dharma Talk, November 28, 2007

gilbert@riversidechan.org — Sat, 19 Jan 2008 23:38:28 PST

Chan class starts with a bow. When we bow, it is like the river bowing to the mountain and whatever wealth the mountain has of will surely come down to the river. If we are high and mighty like the mountain on the other hand, nothing can come to us but if we humble and lower ourselves like the river, this calmness and clarity of mind will naturally accept the flow or whatever benefits that are necessary for life. It is in this natural process of calming the mind that allows True Nature to pass all the wealth down to the practitioner. The teacher makes the same respect and also returns the bow to the students and to their future students that they will be teaching .

The Zen Teaching of Instantaneous Awakening
By Hui Hai
[Being a translation of Ch'an Master Hui Hai's own shastra, the Tun Wu ju Tao Yao Mon Lun or A Treatise on the Essential Gateway to Truth by Means of Instantaneous Awakening]

Humbly I prostrate myself before the Buddhas of the ten quarters' and the excellent company of Bodhisattvas. In setting forth this treatise, I am apprehensive that I may fail correctly to interpret the sacred mind. if so, may I be given a chance for repentance and reform. However, if I do succeed in imparting the sacred truth, I dedicate the resultant merit to all living beings in the hope that each of them will attain Buddhahood in their next life.

A student asked a question about his experience in the method of Silent Illumination. During meditation, he described being aware of thoughts passing by (without paying attention to them) while maintaining a sense of calm through adherence to the method. This experience relates to the teaching of Master Hui Hai in last week's lecture.

Q: What does mind resemble?

A: Mind has no colour, such as green or yellow, red or white; it is not long or short; it does not vanish or appear; it is free from purity and impurity alike; and its duration is eternal. It is utter stillness. Such, then, is the form and shape of our original mind, which is also our original body - the Buddhakaya!

Q: By what means do this body or mind perceive? Can they perceive with the eyes, ears, nose, sense of touch and consciousness?

A: No, there are not several means of perception like that.

Even if there is no ego, personality, life or being (as represented by the eyes, ears, nose, or sense of touch or consciousness) we still cannot negate these appearances in mind. As we navigate through life with these appearances, one only needs to be certain and perfectly aware that these appearances are occurring nowhere else but in mind and that they are occurring according to the causes and conditions at work at that present time.
There was an ancient Hawaiian mariner's way of navigating through hundreds and perhaps even thousands of square miles of the Pacific Ocean by intuition. The navigator simply looks for patterns in the ocean; the prevailing winds, ocean current, wave pattern, their directions and why these patterns happen as they do. Through the totality of these appearances, the navigator is able to discern which direction the boat should go. With calmness obtained through clarity of mind, this ancient mariner was able to see precisely where an island is inside a hundred square miles of ocean water. This is precisely Chan at work.

Q: Then, what sort of perception is involved, since it is unlike any of those already mentioned?

A: It is perception by means of your own nature (sva-bhava). How so? Because your own nature being essentially pure and utterly still, its immaterial and motionless 'sub-stance' is capable of this perception."'

This is nothing like the conscious type of perception that uses the sense organs of eyes, ears, nose and touch. Beyond this conscious type is the True nature which does not interfere with what is going on around. Perception by this utterly still, immaterial and motionless nature is capable of this type of perception. True Nature has been this way for enumerable eons.

Q: Yet, since that pure 'substance' cannot be found, where does such perception come from?

A: We may liken it to a bright mirror which, though it contains no forms, can nevertheless 'perceive' all forms. Why? just because it is free from mental activity. if you students of the Way had minds unstained," they would not give rise to falsehood and their attachment to the subjective ego and to objective externals would vanish; then purity would arise of itself and you would thereby be capable of such perception. The Dharmapada Sutra says: 'To establish ourselves amid perfect voidness in a single flash is excellent wisdom indeed!'

Q: According to the Vajra-body chapter of the Maha-parinirvana Sutra: 'The (indestructible) diamond-body" is imperceptible, yet it clearly perceives; it is free from discerning and yet there is nothing which it does not comprehend.' What does this mean?

A: It is imperceptible because its own nature is a formless' substance' which is intangible; hence it is called' imperceptible'; and, since it is intangible, this 'substance' is observed to be profoundly still and neither vanishing nor appearing. Though not apart from our world, it cannot be influenced by the worldly stream; it is self-possessed and sovereign, which is the reason why it clearly perceives. It is free from discerning in that its own nature is formless and basically undifferentiated. Its comprehending every-thing means that the undifferentiated 'substance' is endowed with functions as countless as the sands of the Ganges; and, if all phenomena were to be discerned simultaneously, it would comprehend all of them without exception. In the Prajna Gatha it is written: Prajna, unknowing, knoweth all, Prajna, unseeing, seeth all.

Perception using a narrow bandwidth can only perceive things on the surface level. This is the conscious type of perception that uses the sense organs of eyes, ears, nose and touch. The imperceptible uses a wider bandwidth so that awareness and function can flow more effectively and at a much faster rate. True Nature can see without seeing, hear without listening and know without knowing because it simply follows function and does not interfere with causes and conditions.
The mirror reflects everything without interfering. Mind functions in the same manner, practitioners simply need to learn not to interfere. Contradictions only appear when the mind is apprehending/interfering. When mind is calm, contradictions disappear but mind is clear about its messages. Navigating through life is this way. When mind is at rest, mind is more aware, more efficient and can process faster thoughts.

Q: There is a sutra which says that not to perceive anything in terms of being or nonbeing is true deliverance. What does it mean?

A: When we attain to purity of mind, that is something which can be said to exist. When this happens, our remaining free from any thought of achievement is called 'not perceiving anything as existent'; while reaching the state in which no thoughts arise or persist, yet without being conscious of their absence, is called 'not perceiving anything as nonexistent'. So it is written: 'Not to perceive anything in terms of being and nonbeing,' etc. The Shurangama Sutra says: 'Perceptions employed as a base for building up positive concepts are the origin of all ignorance (avidya);" perception that there is nothing to perceive - that is nirvana, also known as deliverance.'

The boat to Nirvana does not exist as long as the mind clings to the idea of perception and non-perception. Dwelling in the idea of either existence or emptiness is irrelevant. In clinging to existence, mind is perceiving this thought and when it clings to emptiness, mind is still using thoughts of perception.
Chan is thinking outside the box. Rest the mind from these perceptible thoughts. When mind is calm, it is resting in the state that there is nothing to perceive. That is Nirvana according to Hui- Hai.

Q: What is the meaning of 'nothing to perceive'?

A: Being able to behold men, women and all the various sorts of appearances while remaining as free from love or aversion as if they were actually not seen at all - that is what is meant by 'nothing to perceive'.

Q: That which occurs when we are confronted by all sorts of shapes and forms is called 'perception'. Can we speak of perception taking place when nothing confronts us?

A: Yes.

Q: When something confronts us, it follows that we perceive it, but how can there be perception when we are confronted by nothing at all?

A: We are now talking of that perception which is independent of there being an object or not. How can that be? The nature of perception being eternal, we go on perceiving whether objects are present or not." Thereby we come to understand that, whereas objects naturally appear and disappear, the nature of perception does neither of those things; and it is the same with all your other senses.

The self always want to look around for anything to perceive. "Looki-loos" always want to stop and see what is going on when there is an accident on the freeway. The accident has nothing to do with them but the self always want to perceive what is going on. Master Sheng-Yen has a student who told him that she hopes that she would pass away before Master Sheng-Yen does. When Master Sheng-Yen asked her why, she said, "if you pass away first, I would miss you." Master Sheng-Yen lovingly and wisely told her that if she dies before him, he would not miss her. This is a good example and what is meant by "nothing to perceive." Life is transitory and all things change. This is the nature of all things. True nature does not interfere with what is going on, it simply follows its function.

Writer's comments:
Controlled environment during meditation allows the cogitating mind to rest. In time and when causes and conditions begin to ripen, the non-arising mind slowly emerges from the background like a silent monitor watching over the arising thoughts without interfering; just simply aware of what are arising. When the method slowly vanishes and awareness begins, it is even more important at this point to exercise deeper relaxation of body and mind. It is the sincere practice of Dhyana that brings forth Samadhi.
Navigation by intuition practiced by ancient Hawaiian mariners is likened to the way that wild geese are able to determine when to fly south before the approaching winter and back north during the spring. Hummingbirds do the same and King Salmons instinctively know when to return to their exact place of birth. Calm mind sharpens intuition and instincts. These bird and fish species are better at it because the self does not get in the way. The Sutra (of the Doctrine Bequeathed by the Buddha) says:"just by mind control, all things become possible to us." True Nature can see without seeing, hear without listening and know without knowing.
~Class summary courtesy of Rick Cabrera

Dharma Talk, November 14, 2007

gilbert@riversidechan.org — Sat, 19 Jan 2008 23:37:34 PST

The Zen Teaching of Instantaneous Awakening
By Hui Hai
[Being a translation of Ch'an Master Hui Hai's own shastra, the Tun Wu ju Tao Yao Mon Lun or A Treatise on the Essential Gateway to Truth by Means of Instantaneous Awakening]

Humbly I prostrate myself before the Buddhas of the ten quarters' and the excellent company of Bodhisattvas. In setting forth this treatise, I am apprehensive that I may fail correctly to interpret the sacred mind. if so, may I be given a chance for repentance and reform. However, if I do succeed in imparting the sacred truth, I dedicate the resultant merit to all living beings in the hope that each of them will attain Buddhahood in their next life.

Q: What method must we practice in order to attain deliverance?

A: It can be attained only through a sudden illumination.

For centuries, the idea of Sudden Illumination has often been misunderstood. If it was possible for a teacher to pass on illumination to his students, cultivation of the practice of Chan will no longer be necessary. The teacher can show the practitioner the gate to Chan and the path to the practice but it is up to the student to enter the gate and walk the path. Your teacher can also tell you that the path begins with that first step followed by the other foot in front of the other. This is the only way to cultivate the practice. Chan is more like a verb than a noun so keep putting your feet in front of the other.

Q: What is a sudden illumination?

A: 'Sudden ' means ridding yourselves of deluded thoughts' instantaneously. ' Illumination' means the realization that illumination is not something to be attained.

Mind is like a mirror; it reflects everything. Deluded thoughts come from attaching or non-attaching. When mind is attaching, we say that it is mind because it exists nowhere else but in mind. This is clinging to the notion of the ego. When it is not attaching however, we say that it is no-mind but this is still clinging to the notion of the ego. So whether we are attaching (mind) or not attaching (no-mind), we are clinging to the notion of the ego. Understanding this doctrine of the Dharma is reaching the state of non-duality.
Regardless of the situation of mind or no-mind, it is enough to realize that attachment and non-attachment happen because of causes and conditions. "Sudden" means that grasping to the notion of both mind and no-mind are the deluded thoughts that must be instantaneously eliminated. "Illumination" is realizing that even the idea of illumination is a form of attachment and is not something to be attained. This is why practitioners walk the middle path. This middle path is the practice of cultivation. This is Chan as a verb rather than a noun.

Q: From where do we start this practice?

A: You must start from the very root.

Q: And what is that?

A: Mind is the root.

The root is the mind. When the mind is illuminated, it does not discriminate. The more the mind does not engage in the apprehension of thoughts, the more it will become clear that this very mind that you are using is the Buddha mind. This clear awareness will still allow you to follow your function to do anything that is necessary at that time. When discrimination and apprehension begins, the root is defiled. More mental energy is expended during the process of following function and the body tires more rapidly. But when mind is focused on the task at hand, with no apprehension or discrimination, any function at that time reaches completion with minimal effort.

Q: How can this be known?

A: The Lankavatara Sutra says: 'When mental processes (hsin) arise, then do all dharmas (phenomena) spring forth; and when mental processes cease, then do all dharmas cease likewise.' The Vimalakirti Sutra says: 'Those desiring to attain the Pure Land' must first purify their own minds, for the purification of mind is the purity of the Buddha Land. The Sutra (of the Doctrine Bequeathed by the Buddha) says: just by mind control, all things become possible to us.' In another sutra it says: 'Sages seek from mind, not from the Buddha; fools seek from the Buddha instead of seeking from mind. Wise men regulate their minds rather than their persons; fools regulate their persons rather than their minds.' The Sutra of the Names of the Buddha states: 'Evil springs forth from the mind, and by the mind is evil overcome.' Thus, we may know that all good and evil proceed from our minds and that mind is therefore the root. If you desire deliverance, you must first know all about the root. Unless you can penetrate to this truth, all your efforts will be vain; for, while you are still seeking something from forms external to yourselves, you will never attain. The Dhyanaparamita Sutra says: 'For as long as you direct your search to the forms around you, you will not attain your goal even after eon upon eon; whereas, by contemplating your inner awareness, you can achieve Buddhahood in a single flash of thought.'

Be clear about what is happening in mind at all times. Be aware of what is arising but do not cling to them; instead be aware of how the mind functions. Investigate mind by looking at it. This is where the search begins. Like looking for the hoof prints of the ox in last week's lecture; you heard something about Chan and so you searched for the source of those hoof prints.

Q: By what means is the root-practice to be performed?

A: Only by sitting in meditation, for it is accomplished by dhyana (ch'an) and samadhi (ting). The Dhyana-paramita Sutra says: 'Dhyana and samadhi are essential to the search for the sacred knowledge of the Buddhas; for, without these, the thoughts remain in tumult and the roots of goodness suffer damage.'

Q: Please describe dhyana and samadhi.

A: When wrong thinking ceases, that is dhyana; when you sit contemplating your original nature, that is samadhi, for indeed that original nature is your eternal mind. By samadhi, you withdraw your minds from their surroundings, thereby making them impervious to the eight winds, that is to say, impervious to gain and loss, calumny and eulogy, praise and blame, sorrow and joy. By concentrating in this way, even ordinary people may enter the state of Buddhahood. How can that be so? The Sutra of the bodbi-sattva-Precepts says: 'All beings who observe the Buddha-precept thereby enter Buddhahood.' Other names for this are 'deliverance', 'gaining the further shore', 'transcending the six states of mortal being 'overleaping the three worlds',' or becoming a mighty Bodhisattva, an omnipotent sage, a conqueror'!

In sitting meditation, we create a controlled environment where we can engage into the practice of looking into mind without being disturbed by various thoughts arising. This repetitious meditation method eventually allows us to be aware of the habitual thoughts arising. When mind stays with the method and only the method, this is dhyana; when the nature of mind is illuminated, this is samadhi.

Q: Whereon should the mind settle and dwell?

A: It should settle upon nondwelling and there dwell.

Q: What is this nondwelling?

A: It means not allowing the mind to dwell upon any-thing whatsoever.

Q: And what is the meaning of that?

A: Dwelling upon nothing means that the mind is not fixed upon good or evil, being or nonbeing, inside or outside, or somewhere between the two, void or nonvoid, concentration or distraction. This dwelling upon nothing is the state in which it should dwell; those who attain to it are said to have nondwelling minds - in other words, they have Buddha-minds!

Dwelling occurs because of habitual thoughts (causes and conditions). Chan practice teaches quieting the mind allowing wisdom of the Buddha mind to manifest. When mind does not dwell on anything, then mind is nowhere and therefore everywhere. Nondwelling is where the mind should dwell.

Q: What does mind resemble?

A: Mind has no colour, such as green or yellow, red or white; it is not long or short; it does not vanish or appear; it is free from purity and impurity alike; and its duration is eternal. It is utter stillness. Such, then, is the form and shape of our original mind, which is also our original body - the Buddhakaya!l

Q: By what means do this body or mind perceive? Can they perceive with the eyes, ears, nose, sense of touch and consciousness?

A: No, there are not several means of perception like that.

Q: Then, what sort of perception is involved, since it is unlike any of those already mentioned?

A: It is perception by means of your own nature (sva-bhava). How so? Because your own nature being essentially pure and utterly still, its immaterial and motionless 'substance' is capable of this perception."'

Q: Yet, since that pure 'substance' cannot be found, where does such perception come from?

A: We may liken it to a bright mirror which, though it contains no forms, can nevertheless 'perceive' all forms. Why? just because it is free from mental activity. if you students of the Way had minds unstained," they would not give rise to falsehood and their attachment to the subjective ego and to objective externals would vanish; then purity would arise of itself and you would thereby be capable of such perception. The Dharmapada Sutra says: 'To establish ourselves amid perfect voidness in a single flash is excellent wisdom indeed!'

Writer's comments:
Free the mind from other mental activity during the meditation method. When you experience calm even for only a few moments, let it go. When you experience it for longer than a moment, so be it. Recognize whenever the mind is arising and then of course also let it go. Meditation methods work; Chan lectures will eventually sink in but you must be diligent. Dharma seeds cannot germinate on dry grounds. We must keep the soil moist and weed-free.

~Class summary courtesy of Rick Cabrera

Dharma Talks by Gilbert Gutierrez

Fukanzazengi: How Everyone Can Sit - 06/11/2008

Why Practice Chan? - 06/04/2008

Cogitation - 05/28/2008

Master Dogen - 05/21/2008

The Four Great Vows - 05/14/2008

The Ultimate Reality Transcends What Can Be Expressed in Words - 04/23/2008

The Prajnaparamita Heart Sutra 04/09/2008

Meditation Methods and Why We Meditate - 04/02/2008

The illusion of self also begins to reveal by itself. We become aware of the gross sensations and shadows of the mind and eventually even the subtle little ghosts that seem to appear nowhere. Yet again, we are aware where they are coming from and why without any cogitation.

The Demonstration of the Inconceivable State of Buddhahood Sutra (Contd.) - 03/26/2008

Story of the Fox/Monk - 03/19/2008

The Demonstration of the Inconceivable State of Buddhahood Sutra - 03/12/2008

http://www.purifymind.com/BuddhahoodSutra.htm

The Buddha asked, "Manjusri, in emptiness, how could there be desire, hatred, and ignorance?"Manjusri answered, "Right in that which exists there is emptiness, wherein desire, hatred, and ignorance are also found."

Manjusri said, "World-Honored One. It a meditator seeks emptiness apart from the defilements, his search will be in vain How could there be an emptiness that differs from the defilements? If he contemplates the defilements as emptiness, he is said to be engaged in right practice."

The Buddha asked, "Manjusri, what should one rely upon for right practice?" Manjusri answered, "He who practices rightly relies upon nothing." The Buddha asked, "Does he not practice according to the path?"

The goal of a practitioner is enlightenment but as the masters always say, "the difference between an enlightened person and a non-enlightened one is that a non-enlightened person knows; whereas an enlightened person knows there is no such thing as enlightenment."

The Awakening of Faith in Mahayana (Contd.) - 02/27/2008

Mahayana-Sraddhotpada Shastra

Storehouse of consciousness (Alaya Vijnana or Mindground) is from where everything comes from. Everything that comes into being, goes out of being, is to come to being is contained in this vessel without any borders to it; there is nothing outside of this container including nothing.

"The term Suchness is, so to speak, the limit of verbalization wherein a word is used to put an end to words." There is no other way to try to explain suchness. "The term Suchness likewise has no attributes which can be verbally specified."

Before mind can be free of thought, we must first identify thought. What is coming out of mind? It can be a feeling or sensation, perception, emotion, consciousness or most of the time, just a Crispy Crème doughnut. So how does one set the mind free from thought?

~Class summary courtesy of Rick Cabrera

Shame and Repentance Practice & Penetrating the Teachings - 02/20/2008

Transferring Merit - 02/13/2008

The Awakening of Faith in Mahayana (Contd.) & Sitting Meditation Basics - 02/06/2008

The Awakening of Faith in Mahayana - 01/30/2008

Chan and Emptiness (Sunyata) - 01/23/2008

Dharma Talk, January 16, 2008

Dharma Talk, January 09, 2008

Dharma Talk, December 26, 2007

Dharma Talk, December 19, 2007

Dharma Talk, December 12, 2007

Dharma Talk, December 5, 2007

Dharma Talk, November 28, 2007

Dharma Talk, November 14, 2007

The Buddha asked, "Manjusri, in emptiness, how could there be desire, hatred, and ignorance?"
Manjusri answered, "Right in that which exists there is emptiness, wherein desire, hatred, and ignorance are also found."