I. What Is Ch’an Exactly?

,,,,,,i.,Ch’an Is the Eternal Phenomenon of Life.

,,,,,ii.,Ch’an Is the Reason That Self and Others Are the Same.

,,,,iii.,Ch’an Is the Original State of Mind.

,,,,iv.,Ch’an Is the Only Reality in the Universe.

II., Who Can Learn Ch’an?

III. The Best Time and Place to Practice Ch’an.

IV. What Is the Most Essential and Reliable Method to Practice Ch’an?

V. What Are the Great Endowments of Ch’an Practice?

 

Today is the second anniversary of Tainan Ch’an-Research Association. It’s a big event to both the Dharma realm and the country. If we rely on common sense, Ch’an-Research Association is seemingly of minor importance to either the country or the sentient beings. Nevertheless, the earliest hinge of human fate is unable to recognize when it takes place. It is in fact a turning point.

 

    For the past two years, the development of the Association has been flourishing. Some members have verified the truth of life while many others have tasted the genuine Dharma. It can neither be learnt from books, nor can be compared to some useless knowledge.

 

In the past two years, I have received many letters asking numerous questions. Due to my bad eyesight, my replies have been brief. I would like to take this opportunity to give comprehensive responses. These are the general questions I have been asked about:

Firstly, “What is Ch’an exactly?” We read koans and dialogue records but we still don’t know what Ch’an is. Apart from terms, we can’t capture its genuine essence.

    Secondly, “Who can learn Ch’an?” Do I possess endowments to learn Ch’an? Endowments are highly valued. Without the greatest endowments, one cannot learn Ch’an. Learners therefore question their eligibility.

Thirdly, “When is the best time to practice and contemplate Ch’an? Where is the best place?”

Fourthly, “Since the genuine essence of Ch’an is not yet found, it seems that we are unable to fit in. Are there any convenient ways to help us connect with or go into the realm of Ch’an?”

Finally, “What is the most essential and reliable method to practice Ch’an, by which success is guaranteed and gains are promised after endeavors? Is there such a method?”

 

The above are the most commonly asked key points extracted from hundreds and thousands of questions which I received in the past two years. I believe that there are also what you are greatly interested in or care more about.

 

I.  What Is Ch’an Exactly? [back to the top]

 

The first question is “what is Ch’an exactly?”

 

    All dialogues noted down in ancient books and records of Ch’an, such as Records of Pointing at the Moon (pronounced as Zhi Yue Lu in Chinese) and Compendium of Five Lamps (pronounced as Wu Deng Hui Yuan in Chinese), show that the fundamental question disciples asked masters was “what is Ch’an?” In spite of different phrases and expressions they used, it all comes down to the same purpose- to ask what Ch’an is. Here is one of the questions: “What was Master Bodhidharma’s main purpose when He came from the west to China? What did He bring along?” Isn’t it the same as asking “what is Ch’an?”

 

    Some learners of Ch’an asked, “What is the gist of the Buddha-Dharma (the genuine gist)?” It also conveys the same meaning as asking, “What is Ch’an?” The well-known saying that “Ch’an is Buddha’s mind while scriptures are His words” explains the reason why. But what does the saying mean? That being passed down in the Ch’an school is the mind imprint of the Buddha, which is to transmit the Buddha’s state of mind to you; on the other hand, scriptures are classics recording the Buddha’s teachings to His disciples. Does it mean that the Buddha’s mind and words are inconsistent and different? No, it’s not. There is no possibility that the Buddha had duel personalities. Then why is there a gap between words and mind? Sakyamuni Buddha said it Himself, “After having preached the Dharma for forty-nine years, I have not said even one word.” Here is the key- no entity of the Dharma had been touched upon throughout forty-nine years of talks. In other words, although the teachings were given by the Buddha in person, only Ch’an is the true essence of His mind.

 

    Since thousands of years ago, there have been so many people asking: “What is Ch’an?”” What was Master Bodhidharma’s purpose when He came from the west?””What is the gist of the Buddha-Dharma?” All of these questions request for the essence of Ch’an. What about the answers?

 

    One disciple asked, “What is the gist of the Buddha-Dharma?”

A master answered, “Why don’t you ask the pillar outside?”

Another disciple asked, “What was Master Bodhidharma’s purpose when He came from the west?”

    An old monk answered, “I’m too busy to tell you now. When there are no others around, I’ll tell you secretly.”

    The disciple therefore started to keep a close eye on the monk. One day, when the old monk strolled alone, he marked the chance. “Master! There’s no one else now. Let me know the answer!”

    The old monk said leisurely, “Look! That bamboo bush is so long and this bamboo bush is so short.”

 

    Are those answers? Those are answers indeed.

 

    The other disciple asked, “What was the purpose of coming from the west?”

    A master answered, “Why don’t you ask about your own purpose? No matter from the west or the east, what does it matter to you?”

     Another disciple asked Chao-chou, “What was Master Bodhidharma’s purpose when He came from the west?”

    Chao-chou replied, “The cypress tree out front!”

 

    It’s incomprehensible to the superficial consciousness that we have used habitually for years. People in general therefore assume that the old monk liked to joke around, being asked this but answering that. He should admit straightforwardly that he had no clue at all. Why on earth did he give a completely irrelevant answer? It’s in fact not the case. I’ll tell you later why we say, “His answer is right.”

 

    What is Ch’an exactly? In Inscription on Trust in the Mind (pronounced as Hsin Hsin Ming in Chinese), it is said that “as soon as the thoughts of true or false arise, the original mind is confused and lost.” True and false are coexistent and dual; they are opposite instead of absolute. Truth, on the other hand, is absolute. When there is duality, there is contradiction. Contradiction then leads to confusion. Once confusion occurs, it is “prapañca”. What is “prapañca”? It refers to conceptual games, which cannot reach the Truth. But what is Ch’an?

 

    As everyone knows, the so-called scientific language appears after the Renaissance in Europe. In modern times, there is the law of non-contradiction in Logic, which regards ambiguity as an impediment to discussion. In addition, the category theory emphasizes on defining the scope of problem before deliberation. Discussions that are out of focus and misleading do not make sense at all! Therefore, based on Logic, you would definitely regard “the cypress tree out front” as an unacceptable answer to the question- “What was Master Bodhidharma’s purpose when He came from the west?”

 

    If we say that “it is something”, there must be others arguing that “it is not”; “as soon as the thoughts of true or false arise, the original mind is confused and lost.” However, if we don’t describe what it is, it’s very likely that you can’t get anywhere close to it. Then how is it possible for you to get started?

 

    In this case, what is Ch’an exactly?

 

 i. Ch’an Is the Eternal Phenomenon of Life.

 

    Speaking of Ch’an, no words can convey its essence; however, in order to give you a convenient way of interpretation, I’m willing to risk universal condemnation. When the Ch’an-Research Association was established, I had said, “Ch’an is the eternal phenomenon of life.” It’s a clue to contemplate. Although the clue is somewhat superficial and giving clues goes against the ancients’ manner, still the clue points out a way to discover Ch’an bit by bit.

 

    I had also said, “Ch’an is the common phenomenon of life.” There are different phenomena of life- men are bigger than ants, but not as big as elephants; on the other hand, the Abominable Snowmen of the Himalayas are allegedly ten times larger than men. However, no matter how much the appearance of the sentient beings differs, we share a common ground. This common ground is the reason why life is life. Therefore I say, “Ch’an is the common phenomenon of life.”

 

                i. 

ii. Ch’an Is the Reason That Self and Others Are the Same.

 

    Self and others are originally the same. The sentient beings and Buddhas are originally equal. Why the sentient beings and Buddhas are equal? The sentient beings carry heavy dirt of worries while Buddhas are bright and liberated; moreover, self is self and others are others. “There is no such a thing that self and others are the same,” you think. Then why is there such a saying? Ch’an is the reason that self and others are the same and that the sentient beings and Buddhas are equal. After being in harmony with Ch’an or attain enlightenment, you will genially feel that self and others are indeed not dual, and that Buddhas and the sentient beings are originally and completely the same.

 

    The above mentioned is all about “what is Ch’an”, which has been asked by millions of people over thousands of years. There have also been hundreds and thousands of different answers. I will talk more about those answers later when related topics come up.

 

    Some of you arrive here this afternoon while others had chatted with me yesterday for five or six hours or the entire morning today. You all should have been able to feel that Ch’an is neither abstract, nor conceptual games. It is verifiable that Ch’an is perceivable.

 

                i. 

                ii. 

iii. Ch’an Is the Original State of Mind.

 

    What is Ch’an? Roughly speaking, Ch’an is simply a state of mind. I am well aware that giving this definition breaks precepts. However, I’m willing to risk myself falling into the Avīci hell as long as you can go straight into the realm of Ch’an. I would feel content if only you stop seeking outwardly or going astray.

 

    Why don’t I say that “Ch’an is a mental state”? It’s because that mentality includes both a state of mind and superficial consciousness. The so-called superficial consciousness is a contaminated layer accumulated by six senses- forms, sounds, smells, tastes, touches and consciousness, which covers our original mind up.

 

    New born babies in nursery rooms only have the most basic and feeblest instincts, such as crying for food. Babies neither possess thinking ability, nor have affection, rationality and intelligence; in other words, the superficial consciousness has not yet formed. As we grow up, our six roots (eyes, ears, noses, tongues, bodies and minds) and the seventh consciousness (manas-vijñāna)- the root of self-attachments- gradually develop a strong self-consciousness. It continuously absorbs and accumulates while our six roots keep entangled with the six senses, and becomes a layer of dusts that was originally non-existent except for the original mind.

 

    Our sense of hearing is similar to recorders. If ears don’t perform the function of recording, learning is unable to take place. If you can’t tape what teachers have taught, how can you memorize it? Everyone knows how to sing Grasslands of Ching-Hai or I Came from the Mountain (names of popular Chinese songs), but I believe that most of us have neither read the music scores, nor the lyrics. How can we sing those songs? It’s because that ears are like recorders! In such a manner, eyes are like video recorders! It explains why you naturally greet the person who you had met or who was once being introduced to you, “Hello, John! Long time no see!” Why is it so? You two had photosensitized each other.

 

    The above accumulates a thicker and thicker layer of dusts, known as superficial consciousness. Since it is a surface layer on the top, the original mind is covered up. I remember when the Ch’an-Research Association was established, I had said this to you all, “What is Ch’an? Ch’an is the original state of mind after superficial consciousness is removed. Ch’an is also ‘the original nature’ mentioned in Platform Sutra of the Sixth Patriarch (pronounced as Liu Tsu Tan Ching in Chinese).”

 

    In conclusion, I can affirmatively say, “Ch’an is the original state of mind.” It’s not knowledge that people can acquire and receive. Ch’an is absolute and free from subject and object. It exists eternally and has never been lost. In and after the enlightenment of Ch’an, one obtains nothing. Ch’an is fully complete by itself and inherent in everyone; thus it is unnecessary to seek outwardly. Ch’an is purely the original state of mind- a sovereign state before being covered up by dusts.

 

                i. 

                ii. 

                iii. 

iv. Ch’an Is the Only Reality in the Universe.

 

    At the founding conference of the Ch’an-Research Association, I had given the above three definitions. However, I’m afraid that you still don’t know what to do and how to carry out the research; I therefore add that “Ch’an is the only reality in the universe. It’s the true entity mentioned in Buddhist sutras, also known as the Truth.”

 

    What is reality? What is illusion? Reality is original, invariable and eternal while illusion is temporal. Whether you believe in the Book of Genesis or the nebular hypothesis, you are certain that the earth was non-existent originally and was created out of nothing. It’s merely a temporary display in the course of history. I assume no one in this room insists that the earth can last forever. To be measured by the infinity of the universe, life-span of the earth is literally too short. Lives of insects are also extremely brief from men’s point of view, aren’t they?

 

    Buddha sat under the Bodhi tree, saw bright stars and then attained enlightenment. What was His enlightenment about? “Where there’s the emptiness of self-nature, there’s dependent origination. Dependent origination comes from the emptiness of self-nature.” There is nothing mysterious included. It simply means that anything composed of or emerged from conditions is originally non-existent. All of the originally non-existent things disappear as soon as conditions vanish or change.

 

    Many of you are experts of nature science. Although atom is defined as the smallest constituent unit of ordinary matter, it’s not self-existent. When electron, proton and neutron are separated, you will find that atom is no way to remain unchanged. Along with sudden disappearance of electron and neutron, proton vanishes as well. Why does atom become empty after subatomic particles scatter? The reason is that it’s originally non-existent. It’s nothing more than a false composite made out of dependent origination. This illustrates that things depending on conditions to constitute vanishes once conditions are separated.

 

    When I studied at high school, my teacher said, “What is a molecule? A thing that is too small to divide.” It’s now verified untrue. Nothing is undividable, even atom. When you know the true entity of existence, you will realize the Dharma that Shakyamuni Buddha perceived. It’s not a mysterious, incomprehensible or obscure theory, but the reality of the universe, the true entity of life, as well as the path to approach the full and complete state of life and also the method to be awakening.

 

Ⅱ. Who Can Learn Ch’an? [back to the top]

 

    Someone asked me, “Am I able to learn Ch’an? Do I possess endowments to learn Ch’an?” I can firmly say that whoever is willing to learn Ch’an can learn it. Endowments are not determined by others. No one can dominate your fate or judge your value but yourself. Do you possess endowments to learn Ch’an? If you say you do, you do. If you say you don’t, you don’t. As long as you are a human being, you can learn Ch’an. However, based on the saying that all sentient beings are equal, every form of life such as animals or insects should also be able to learn the Dharma, but why can’t they?

 

    It’s said on a sutra, “You fall down because of the ground, but you also stand up because of it.” The ground may be the reason of your stumbles; yet without it, you are unable to get up. You have to pick yourself up from where you have fallen. Why do people lose themselves or become degenerate? Superficial consciousness is the cause. If you don’t make good use of it to do rational thinking, you stand no chance of real awakening, or allowing the brightness of your original mind to burst after wiping off the dusts on top.

 

    Insects, beasts and livestock are also sentient beings, but why can’t they become Buddhas? It’s because the structure of their superficial consciousness is unsound. The structure of humans’ superficial consciousness contains five effects and functions – affection, instinct, rationality, intelligence and thinking. Animals, on the contrary, only have prominent instincts.

 

    For instance, we describe a lazy person as a pig. Why? Pigs do nothing but eating and sleeping. If they are not castrated, boars can breed. Breeding is an instinct, too. Apart from instincts, what can they do? Can they think? Do they have rationality, intelligence or true affection? Why don’t they have true affection? Take dogs as an example. A male and a female dog were good friends and unwilling to be apart just a moment ago, but now they are fighting bloodily over a bone. What on earth is this? People sarcastically describe those who only value instincts but lack true affection and intelligence as “flies chasing after profits and dogs living ignobly”. What they pursue enthusiastically is merely as filthy and disgraceful as flies and wild dogs. Therefore, human bodies are extraordinarily precious. We have rationality and intelligence to develop self-awareness. We also possess true affection that not only transcends life and death, but also gives rise to grand compassion- to be willing to devote our whole lives to the true Dharma for the sentient beings.

 

    No matter what your background is, natural or social science, you have to know that human affection is precious. It is the root of ethics. People without affection are immoral. An indifferent and icy person is devils’ fellow. Why do I say so? If you don’t love your parents, how can you call yourself a filial child? How can those who don’t love their children be recognized as loving parents? How can those who don’t love their countries be considered as faithful countrymen? How can those who don’t love friends be loyal? How can those who don’t cherish their reputation be trustworthy? Therefore, all of the moral principles are virtually the elaboration and expansion of true affection. What is the meaning of true affection? “Grand benevolence and grand compassion” it is. “Grand benevolence” refers to unconditional sympathy while “grand compassion” indicates to feel others’ affection as one’s own.

 

    What is “unconditional sympathy”? Despite the fact that a person with worries and afflictions is unrelated to me, neither my relative nor friend, I naturally sympathize with him/her without any dependent origination or condition required.

 

    What is the meaning of “feeling others’ affection as one’s own”? When I see others with skin ulcers, I feel heartbroken. This is true affection. If you only share affection with family, such as your wife and children, it’s not wrong but too narrow. Affection is the motivation to develop life. Only a family-loving person can manage his/her family well. To be able to govern the country well, one must love his/her country first. One must love the sentient beings before he/she can become a Buddha. Only those who love mankind can be true politicians. People who regard the sentient beings and self as one, without any disparity, are greatly compassionate Buddhas.

 

    Consequently, only mankind possesses true affection. True affection is more valuable than true intelligence; moreover, true affection is directly proportional to true intelligence. A person with cold heart and in low spirits is impossible to be a genius. A passionate, unselfish and selfless person is the typical model of Bodhisattva. General people are enthusiastic about fame or profit; Bodhisattvas, on the other hand, have great passion but no self. When they save people out of flames, they forget about their own safety; and when they save people out of water, they forget that they can’t swim. They are selfless and passionate.

 

    You don’t need to waste time on Buddhist nouns. An ancient sage said, “It’s tiring to speak in circumlocution and to think hard on terminology. Speaking in a straightforward manner is neither tiring nor complicated.”

 

    Up to this point, it becomes clear why all sentient beings possess Buddha-nature but only mankind can become Buddhas. The reason is that we have a sound structure of superficial consciousness while animals have no thinking ability, rationality and intelligence. Apart from the natural instinct of love between mother and child, which is a high-level instinct, animals do not have true affection. We may reluctantly say that animals have frail affection and prominent instincts, but they never have rationality, intelligence and thinking. Although they have memories, they are unable to think and deduce. Otherwise, humans wouldn’t be the leader on the earth today, but dinosaurs should be. I assume everyone agrees with me on this!

 

    Consequently, human bodies are extraordinarily precious. Everyone should cherish your life. Without the body, you stand no chance to experience the awakening of life.

 

    In addition, why did sages of Ch’an value highly of endowments, but I say endowments are determined by you?

 

    What are great endowments? They are great determination, great sincerity and respect as well as great resolution. Even if one is a smart, knowledgeable and well-educated person, without great determination, the abilities of distinguishing good and evil, telling the difference between true and false and making his own judgment, and also the manner to choose what is right and to stick to the true Dharma with a long-term devotion, he is merely a man who has finite positive moral character, limited intelligence, and a reckless and disrespectful attitude. Recklessness refers to irreverence and insincerity while disrespect includes laziness and contempt. As for “moral character”, applicable to both good and bad cases, it implies to a variety of attributes and demeanor. Good demeanor is a virtue while bad attribute is a vice. In short, the Dharma can’t be learnt by someone who is clever in a dishonest way or who is short of respect and diligence. At this point, we may conclude who is eligible to learn the Buddha-Dharma.

 

    Who cannot learn the Dharma? People who possess cleverness in a dishonest way, have limited wisdom, hold reckless and lazy attitudes, and withdraw whenever hardships and difficulties occur, can never learn.

 

    Therefore, when the Second Patriarch of the Ch’an school, Huike, learned the Dharma from Bodhidharma, Bodhidharma said, “Sages in the past kept walking even on bumpy roads, and bore sufferings that are hard to endure.” It means that they were unafraid and determined to break through all difficulties. Also, they could endure sufferings and humiliations that general people find embarrassing and hard to put up with.

 

    Who can learn Ch’an? People who can devote all affection, whole intelligence and entire personality into Ch’an can learn. It doesn’t mean that we should quit our jobs; but apart from work, we have leisure time to do our life interests. Some people enjoy taking care of plants while others like observing tropical fish. They say hi to the fish the first thing home even before greeting their wives. This is a life interest! Another group of people like to play bridge with friends, even though their wives complain about the activity. In other words, if you can replace interest in tropical fish with learning the Buddha-Dharma and nothing else can drive your attention away from it, you will definitely succeed after a long time.

 

    In conclusion, we can sum up that “people who are willing to put all affection, whole intelligence and entire personality into the Buddha-Dharma and who are strongly determined to reach the goal without withdrawal possess the greatest endowments to practice Ch’an.” If Ch’an practice is not your only interest but merely one of those you value the same, such as playing bridge or mahjong or taking care of tropical fish, you do not have endowments to learn Ch’an. It’s because that the ancients could not make a breakthrough even after putting all energies of their whole lives into it. If you only regard Ch’an as one of the spices of life, I don’t think you are capable of reaching the goal. It’s better for you not to waste time and profane the Dharma.

 

    Some people have practiced Ch’an for years, but they still can’t find the “entrance” of it. What does “entrance” refer to? Borrowing a military term, it means to “move into position”. To enter the realm of Ch’an and to perceive the Buddha mind are indeed difficult. Many people spend their lifetime wandering outside of the realm. Convenient methods are therefore demanded if you want to get in. Although they are simply tools, not the Truth, the value of the methods is that they are really useful and masterly. The ancients provide many convenient methods which are extremely brilliant.

 

    Take this dialogue as an example: “What is Ch’an? What was Master Bodhidharma’s purpose when He came from the west?” Master Chao-chou replied, “The cypress tree out front.” It looks ridiculously absurd- I asked this and He answered that. Did the master deliberately mystify the answer? Did He act peculiarly on purpose? No! Never! It’s in fact the natural response after the personalization of Ch’an.

 

    The person asked the question after thinking it over, plucking up his courage and filling his heart with expectation. On the other hand, the master answering the question burst out those words unthinkingly. Why was He unthinking? A sage said, “To come up with the answer through thinking and to get something through consideration are ‘ghosts’ living plans’.” What is the meaning of “ghosts’ living plans”? It’s a metaphor depicting that people make plans in a ghostly hole up on a black mountain, which implies the effect caused by superficial consciousness. It’s the outcome produced by five aggregates of existence- form, sensation, perception, mental formations and consciousness, not the reveal of the original mind.

 

    A monk asked Master Chao-chou, “What was Master Bodhidharma’s purpose when He came from the west?” Master replied unthinkingly, “The cypress tree out front.” What a distinctively surpassing and convenient method! Why do I say so? Let’s perform the scene together. I play Chao-chou and you ask me the question; then I answer “the cypress tree out front.” If you have undergone incessant practice of Ch’an, as soon as you look inwardly into your mind, you would know where the answer lies. The relation between the question and the answer can neither be analyzed by thinking, nor be studied by making intellectual efforts. You want to let go of it but you can’t! “The cypress tree out front” is neither a thing nor a principle. At the moment of hearing the answer, you are stupefied; but all of the sudden, you may bump into the real and lively answer. The superficial consciousness cracks down so the original mind immediately reveals- a state of brightness and pure awareness without differentiation and thoughts. Your question about Master Bodhidharma’s purpose is answered by Chao-chou, “This is it! It’s neither in the middle, nor on the inner or outer side. It is merely the state of mind at the moment.”

 

    However, you have to be worthy enough to reach the state. If you have been used to seek outwardly, “the cypress tree out front” becomes a lifeless thing. Chao-chou’s answer is superb. If His answer were not “the cypress tree out front” but “clay oven rolls and fried bread stick”, you would start to think of eating, hunger and the awesome feeling after meal. “The cypress tree out front” leaves you no room for associative thinking or a breakthrough. You want to differentiate it but your consciousness cannot be activated. You want to exercise thinking ability but you don’t know where to put your efforts into. If you have been incessantly practicing Ch’an, the bottom of the bucket would fall out right at the moment. If you are a foolish person, you fail to live up to Chao-chou’s teaching.

 

    The “original mind” mentioned on Buddhist sutras refers to “the entity of mind without thoughts.” The true entity of mind originally contains no thoughts. Do babies have thoughts? Thoughts are accumulated afterwards. Therefore, a truly master man with grand wisdom can attain enlightenment only by listening to Chao-chou’s answer- “the cypress tree out front”. On the contrary, a monk asked Ta-mei, “What was Master Bodhidharma’s purpose when He came from the west?” Ta-mei answered, “He had no purpose.” How can you attain enlightenment with this answer? It’s impossible!

 

    Therefore, Chao-chou’s words are surpassing. In slang, His answer is awesome! He is really something! There has never been a more advanced, well-done and superb answer than His. How did He think of it? (He didn’t even have to think.) Only this answer makes you unable to differentiate. You want to understand it with your knowledge (superficial consciousness) but you can’t. It’s like that you can’t start a car, but you can’t let go of it even if you want to. The person you ask is right in front of you, how can you let go? There must be implications. However, the more you think about it, the harder you come up with any thought. After a long time, as soon as you look inwardly, you would find that the answer is simply to expose and uncover the original state of your mind. This is the typical method that is distinctively surpassing and convenient.

 

    If you want to ask me what Ch’an is, I’m not as brilliant as Chao-chou. However, if you ask me, “How can I enter the realm of Ch’an?” I have four everyday sayings. If you could realize them right at the moment, I can assure you that you could cut off the attachment to the Dharma first and the attachment to self later. Once both attachments are cut off, you can completely verify liberation and free from any doubt ever since. Here comes my convenient method: “sweat when you are hot, shiver when you are cold, drink when you are thirsty and eat when you are hungry.”

 

    If you think that I’m joking, I’m in fact truly sincere. If you realize those four lines, you can cut off the attachment to the Dharma immediately and enter the state of detachment from adherences. It’s a stepping stone. Let me repeat them again, “sweat when you are hot, shiver when you are cold, drink when you are thirsty and eat when you are hungry.” These sayings are not as superb as Chao-chou’s answer. You can still think about them; however, you don’t know where and how to study Chao-chou’s answer even if you want to.

 

    Therefore, it’s not difficult to get convenient methods of Ch’an practice. If you want to find the entrance to the realm of Ch’an, sages have left many koans. Whichever of those koans can be the entrance key. If you think koans are too old-fashioned, not fresh enough, those four lines have just come forth. If you have realized those lines, you don’t need to speak. A movement or gesture can make me understand by heart. You may wonder how it can be possible. Of course, it can! Ch’an is originally like this, free from any language and word.

 

III. The Best Time and Place to Practice Ch’an. [back to the top]

 

    Some people said to me, “Master! I want to practice Ch’an but I don’t have the time!” I replied, “Not really!” If you have four, not eight, hours without any interruptions alone in your room, you would already find it unendurable. One minute you want to call and say hi to an old friend, and the next minute the idea of writing a letter comes across your mind. You can’t stand it at all! Do you really have no time? If you don’t believe it, try it yourself.

 

    About learning the Dharma, whether you have time or not is not the problem. Some people have lots of free time but still they don’t practice Ch’an, so they lead uncomfortable lives. Let me tell you a joke. A friend of my worked really hard, but few days after retirement he got sick. The sudden change of lifestyle made everything seem wrong and extremely boring. He felt sick sitting on the couch and had headache lying on the bed. His smart wife thought over then came up with an idea. She put an office table in the living room with pens, papers, bottled ink, an inkpad and files on it. She submitted a document in the morning, “I hereby inform you the test results of John and Jane. I look forward to your further instructions.” After reading the file, he wrote, “It has come to my attention that John’s performance is worse than the last time. A cut down of 50% of his allowance is suggested. On the other hand, the average score Jane has is over 80 this time. It’s appropriate to give her a 500-dollar bonus.” His wife then submitted another document in the evening, “I hereby inform you the menu tomorrow (18^th, Tuesday). I look forward to your approval.” After reading it, he nodded and signed, “Approved!” The next morning, she submitted a file again, “I hereby submit the latest Central Daily News, United Daily News and China Times for your reference.” (Laughter in the room) Of course, his wife made sure that a cup of tea was on the table like he used to have every day. He sat down by the table with legs crossed, finding this life almost the same as usual- signing approvals, reading newspapers, drinking tea and determining reward or penalty. His health and mood recovered and became really happy. Although this is a joke, obviously having too much free time is not a good thing. Saying that you are too busy to learn Ch’an is merely an excuse. If you had so much free time, could you handle it?

 

    Another guy asked me, “Where is the best place to learn the Dharma? Look! The aura is bad, air is polluted and noise is everywhere, how can I practice Ch’an? One must have stability first, and then calmness, tranquility, clear deliberation and attainment of aims are possible to achieve one by one. So I want to practice Ch’an up on a mountain. What do you think?”

I said, “I’m in favor of your going, but you must stay there at least for a week without returning home. If you could do it, I would give you one thousand dollars as reward.”

This guy then went to a mountain, not for a week but for two days.

He teasingly said, “Look! There’s no one to talk to in the evenings. Mosquitoes and many unknown bugs were everywhere. I killed one then a group came. Nobody came by to check if I’m well. I opened a book but I couldn’t stand to read any word. Meditation with folded legs made my legs sour and waist painful. How could I practice Ch’an in such state? So I came back.”

Therefore, practice of Ch’an does not relate to choices of time and place.

 

    If you ask me, “When is the best time to practice Ch’an?”

“It is now!”

“Where is the best place to practice Ch’an?”

“It is here!”

If you don’t practice Ch’an here and now, you will never do.

 

    Practicing Ch’an alone in remote mountains is indeed a good thing, but it depends on luck. If you don’t have the luck, it’s hard to put it into practice. I remember a chapter in an elementary text book, in which a group of animals made steamed buns together. Some carried water while others rubbed dough. Everyone had a job but a monkey was unwilling to do anything. In the end, when all of them were eating, the monkey wanted one as well. They unanimously refused because the monkey didn’t make any effort. If you do nothing but practicing Ch’an, you rely on others for food. Thus, it is a lucky thing.

 

    In short, crossroads are perfect places to practice Ch’an. The ancients returned to cities to examine their minds after attaining the enlightenment. They would go to restaurants, casinos, theaters and red-light districts to test whether their minds would be moved or deluded and whether the level of concentration would descend. If you and I work hard on playing our social roles and practicing Ch’an at any time everywhere, it is the same practice that the ancients pursued.

 

    Furthermore, what is practice of Ch’an? Many people associate it with the image of an old monk whose eyes are half open and half closed, sitting seriously on a cattail hassock in a dim-lighted room inside an old temple on a remote mountain. This is nonsense. It’s not Ch’an practice. It’s neither good for your health, nor your mind. It’s also incorrect to assume meditating with folded legs as Ch’an practice. Here is a story:

    Master Mazu Daoyi once refused to greet anybody and valued nothing but meditation with folded legs. One day, Master Nanyue Huairang came to the mountain and sensed an aura. He believed that there was a true practitioner nearby so he asked a monk, “Where is the practitioner of Ch’an?”

The monk replied, “Who isn’t?”

The monk thought being a member of monastic assembly is practicing Ch’an. No! How is it possible to practice Ch’an before perceiving the original mind?

The monk then said, “I heard there is a monk living at the back of the mountain. He doesn’t acknowledge anyone who greets him. He’s strange so maybe he is distinctive!”

     Master Nanyue was the chief disciple of the Sixth Patriarch of Ch’an. He went to the back of the mountain and greeted Master Mazu, but Mazu still turned away from him.

Master Nanyue was ingenious. He thought, “Even if you ignore me, I still know how to draw your attention!” He then started grinding a brick beside Mazu and making annoying noise.

“I have to stop ignoring him or he doesn’t leave!” Mazu therefore asked, “Master, why are you grinding the brick?”

“I want to grind it into a mirror,” said Master Nanyue.

“How can a brick be ground into a mirror?” Mazu said.

“Then why are you meditating with folded legs?”

“I’m practicing Ch’an to become a Buddha.”

“Neither can I grind a brick into a mirror, nor can you become a Buddha through meditation with folded legs. Buddhas are formless!”

“I’m confused. What should I do to become a Buddha?” Mazu asked.

“Here’s a metaphor: if a bullock cart doesn’t move, do you beat the cart or the bull?”

“Of course the bull,” said Mazu.

“Meditation with folded legs like you do is on the contrary beating the cart!” Mazu captured the insight at the moment.

 

    The story tells you that the true practice of Ch’an is not like what Mazu did- paying attention to no one and living in a remote mountain with unmoved body and mind. Being apart from the notions of self, people and sentient beings are not yet the true practice, what is it exactly?

 

    The grand benevolence and compassion that Shakyamuni Buddha had is to guide and relieve sentient beings equally. The respectable Bodhisattvas have tremendous passion that goes beyond self and completely devotes to the sentient beings. Practice departing from the original mind and falling short of compassion for the sentient beings are not practice of Ch’an at all. If one’s heart is discouraged and his mind is indifferent, he is surely like scorched sprouts and rotten seeds.

 

    Ch’an practice is neither good to be pursued in remote mountains, nor appropriate to be put on hold until retirement. It will be too late by then for your superficial consciousness will have been stiffened. Many old people suffer from dementia. Have you seen them fighting over a candy with children or urinating on roads? Can old people with sclerotic brain cells be possible to practice Ch’an?

 

    If you ask me, “When is the best time and place to practice Ch’an?” You don’t need to check feng shui. I once read on a newspaper: “In order to practice Ch’an, one man found a place with the best feng shui. Allegedly, people living there could be immortal and dead people buried there could bless the next generation with great fortune and success.” This is nonsense. Shakyamuni Buddha did not check feng shui before sitting under a Boddhi tree. Therefore, Ch’an practice is not a mysterious term. It’s neither a behavior adopted by a limited group of people. Instead, everyone can practice Ch’an. Everyone should practice Ch’an. Everyone has the responsibility to practice Ch’an because it’s simply to rectify one’s thoughts and behaviors. It’s like what Mengzi said, “When you can’t get what you expect, turn inwards and examine yourself.” That is to say that you should not complain or grumble when something doesn’t work; on the contrary, you should look for answers inwardly. Why can he do it but I can’t? One must hold personal accountability of doing something wrong or inappropriate.

 

    In conclusion, the time to practice Ch’an is now and the place to practice Ch’an is here. Moreover, the method of Ch’an practice is to rectify our own thoughts and behaviors.

 

IV. What Is the Most Essential and Reliable Method to Practice Ch’an? [back to the top]

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    The last question many people asked me is about the most essential and reliable method to practice Ch’an. My answer is to “watch your mind”!

 

    Some laypeople say, “Mind watch is ancient Ch’an conducted only by Bodhidharma and few Patriarchs afterwards. After the middle period of the Tang dynasty, the Ch’an school was flourished and split into 5 sects. What make Ch’an unique and profound are methods like Deshan Bang, Linji Bawl, sparks ignited by flints, light of a bolt, lifting up a fly-whisk, raising a fist, staring eyes, holding up a finger, and etc. As for the method of mind watch, there is nothing brilliant about it. It’s too old-fashioned and simple to be Ch’an.” People holding this view can never attain the enlightenment.

 

    Let’s put aside topics of attaining the enlightenment or seeing the true nature for a second and take a comprehensive look at ancient books and records of Ch’an. After Bodhidharma transmitted the Dharma to Huike, the Second Patriarch, He wanted to verify Huike’s state of mind. Despite Huike described the mind and the true nature with great numbers of phrases and expressions, Bodhidharma was noncommittal but saying, “All of those are the same as saying nothing at all.” If you truly comprehend this, you should know that what Bodhidharma expected was for you to see the true nature and to experience Mahaprajna directly. What He didn’t approve was the differentiation and knowledge derived from the superficial consciousness.

 

    Until Huike said, “I have no delusions now.”

“Is it annihilated (meaning no senses, like dead people)?” Bodhidharma asked.

 “It’s not unconscious but is perfectly manifest and profoundly clear. It’s not like dead people or having no senses but is thoroughly thought-free,” said Huike.

Then Bodhidharma approved Huke’s state of mind by saying, “Yes! Yes! This is the mind imprint transmitted by Buddhas. Preserve it well.”

 

    I’d like to ask you something: “If the Second Patriarch did not watch His mind, how did He know that He had had no delusions? If He was not aware of His state of mind, how did He know that it was not annihilated?”

 

There is another story recorded in the Platform Sutra of the Sixth Patriarch: Huiming chased Huineng, the Sixth Patriarch, in order to seize the robe and bowl. He was once a military officer, so he ran faster than other monks. While others were still far behind, he had caught up with Huineng.

The Sixth Patriarch said to him, “The robe and bowl represent trust. Can the symbols of dharma succession be taken by force?”

Huiming tried to lift them but failed to, so he immediately shifted his stance and said, “I’m not here for the robe and bowl. I’m here to obtain the Dharma.”

The Sixth Patriarch said, “Since you are here for the Dharma, sit there now and think nothing of decent and evil or good and bad.”

The Sixth Patriarch observed Huiming adjusting his mind for half a day and found that he had reached the mindful and thought-free state; then He asked, “Without thinking of good and bad, right at the moment, Venerable Sir, what is your original state of mind?”

     As soon as Huiming heard this, he suddenly realized.

He was thoroughly moved with tears and said, “During my stay at Huang-Mei these years, I had not known the original state of mind. Now you, a hsing-che (It refers to laborers who work in temples but are not initiated into monkhood. Huineng used to be a worker responsible for fire-burning in a temple.), are my teacher!”

The Sixth Patriarch said, “Don’t mention it! We are both disciples of the Fifth Patriarch. You can’t be like this!”

However, Huiming insisted to become Huineng’s disciple and changed his name to Taoming. Let’s think about it! Without the state of mind, what is Ch’an?

 

    Moreover, when the Sixth Patriarch attained the enlightenment, the Fifth Patriarch cited the Diamond Sutra to verify the Sixth Patriarch’s state of mind.

The Fifth Patriarch quoted, “The original mind is revealed when one’s mind attaches to nothing.”

The Sixth Patriarch immediately responded, “How peaceful and pure the original mind is….”

If the Sixth Patriarch didn’t watch His mind, how did He know that the original mind itself is peaceful and pure? How did He know that the original mind is perfectly possessed inside?

 

    The Fifth Patriarch said, “Without knowing the original mind, learning the Dharma is not helpful.” Let me ask you something, “How to recognize and reach the original state if we don’t watch our minds? How is it possible to look outwardly for the Buddha-Dharma?” It’s said in the Song of Enlightenment (pronounced as Zheng Dao Ge in Chinese),”Once obtaining the root, it’s unnecessary to worry about the branches.” It means that as long as you recognize the original mind, all of other details and higher knowledge will reveal one after another.

 

    We often talk about “maintenance”, but what to maintain? We had also mentioned “to monitor thoughts and to keep the original mind”, but how to do it? It simply means to keep your eyes on the state of mind whenever you are dealing with people or situations, active or quiet. Therefore, it’s obvious that monitoring thoughts and keeping the original mind identically equal to watching one’s mind every second. If not, how can it be possibly done?

 

    Speaking of “taking care of what beneath one’s feet”, some people lower their heads and look at a ditch. Actually it means to take care of your state of mind. It reminds us that the original mind one maintained should not be replaced by external matter. People who don’t understand this sentence but pretentiously argue that mind watch is not Ch’an are absolutely preposterous. One should know that only mind watch is the most reliable and supremely distinguished method of Ch’an practice.

 

    There is a koan about wild ducks in the Ch’an school. When Baizhang escorted Mazu for a walk, a flock of wild ducks flew by.

“What is it?” Mazu asked.

“Wild ducks,” Baizhang replied.

“Where to go?” Mazu asked further.

“Flying passed by,” Baizhang said.

Mazu then pinched Baizhang’s nose so vigorously that Baizhang painfully yelled. Mazu said, “Don’t you dare to say that again!”

Baizhang had come to the realization. What did he realize? He realized that he shouldn’t depart from the original mind to look outwardly and that he shouldn’t be unaware of “mind being turned by matter”. It’s obvious that Mazu’s intention was to rectify Baizhang for looking at wild ducks instead of watching the mind.

 

    There is a term in Buddhism called “inner learning” or “inner awareness”. What to be aware of? “To perceive the original mind and to see the true nature that one possesses.” If we don’t watch our minds, how can we put inner awareness into practice? If we don’t watch our minds until the original mind is revealed, how is it possible to see the true nature?

 

    One should know that mind watch is the one and only method as well as the true blood of the Ch’an school. Without it, there are neither such sayings of “maintenance” or “monitoring thoughts and keeping the original mind”, nor any gateway for you to enter the realm of Ch’an. If one put all of his efforts into remembering and resolving koans, it’s similar to burying Patriarchs’ mind. What does it have anything to do with Ch’an? Some people devote themselves into explaining koans, such as analyzing the connotations or singing their comments on koans. The ancients’ sayings may be beyond our comprehension, yet what they sing is even harder to understand. Sometimes we thought that we may have understood half of the ancients’ sayings; however, we get confused about the half after listening to their comments. People using this method waste both time and life. They can only attain the enlightenment at the year of donkey! (Note: There is no “year of donkey” in the Chinese zodiac.)

 

    We often say that “mind watch enables us to enter the realm of Ch’an.” It’s not a deduction but a verifiable fact. Since the Ch’an-Research Association established two years ago, there have been quite a lot of people who have already perceived the original mind and seen the true nature. I just jokingly said yesterday, “Although we can’t turn matter, we can change the structure of matter.” Even though it’s a joke, we can surely find countless actual examples to prove that “mind watch is the best and the most convenient method to practice Ch’an.”

 

    Master Nanyue Huairang followed the Sixth Patriarch for more than a decade. One day, the Sixth Patriarch suddenly asked, “What matter is it? Where does it come from?” Nanyue blurted out without thinking, “Describing it as matter misses the point.” In other words, no matter what you say it is, it’s incorrect. Let’s think about it! If Master Nanyue wasn’t watching his mind, how did he know what the Sixth Patriarch was asking about? The Patriarch’s question came from nowhere without any context. What did the Patriarch refer to when He asked “what matter is it” and “where does it come from”? Because Master Nanyue watched his mind every second, he knew that the Patriarch didn’t refer to other thing. He therefore immediately answered, “Whatever you say it is is incorrect.”

 

    There are a great deal of examples to prove that “only mind watch is the most essential and reliable method to practice Ch’an.” Those who refuse to watch mind can never enter the realm of genuine Ch’an.

 

    Everyone should know the most realistic fact: the doctrine of Buddha-Dharma is about inner awareness. Inner awareness means to perceive the original mind and see the true nature. Departing from the original mind or the true nature and seeking outwardly for mysteries or principles are evidently heretical. 

 

     Baizhang, the chief disciple of Mazu as well as the little monk yelling out for help as his nose being pinched so vigorously, also ascended the platform to teach disciples after attaining the enlightenment. His “platform-ascending sayings” are well-known. You may look them up in Records of Pointing at the Moon. By imprinting these sayings on your mind, you may say, “I am the Buddha. Other people and I are non-dual. The sentient beings and Buddhas are equal.” In addition, Baizhang’s “platform-descending saying” encompasses deep sympathy. A genuine master can wake up people’s original state of mind; moreover, he can enable people’s natural wisdom- wisdom attained without teachers- to be revealed right at the moment so to unfold the light of life. Here are Baizhang’s “platform-ascending sayings”:

Shining with boundless lights, nothing else,

Six roots and six senses have nothing to do with me.

My entity of life itself is eternal and genuine;

    These words are unable to confine it.

    As long as my mind, my original mind or self nature, is not contaminated,

    The original nature itself is complete and successful.

    As long as you remove delusions,

    You and Buddhas are equally the same.

 

    These are called “platform-ascending sayings”. How truthful and straightforward they are!

 

    Baizhang’s “platform-descending saying” is even more remarkable. Every time he finished a lecturing session, he waited until the audience moving toward the exit of the hall. Suddenly he yelled out, “Everybody!” When the audience turned their heads, Baizhang asked, “What is it?”

 

    These three words- “what is it”- are called “platform-descending saying”. Why did he ask this? Consuming the old monk’s energy for half a day, every listener was inspired by him. The resonance aroused in minds was such a wonderful state. If only people kept an eye on it, they would notice that they were sober and awake but substantively thoughts-free. Right at the thoughts-free state of mind, even though people wanted to do some delusional thinking, it was impossible. When Baizhang asked “what is it”, people only had to watch their minds to know the Truth. By maintaining that state of mind, it is practicing Ch’an. Languages and words are at most the finger pointing at the moon, but not the moon itself.

 

    It’s a pity that there’s rarely any difference between people living in the old days and modern times. When Baizhang asked “what is it”, some people checked their foot soles wondering that “I didn’t step on dog poop, did I?” Others looked around guessing, “someone’s money might fall out of pocket to the ground. Whoever finds it owns it!” People have formed the habit of seeking outwardly. On the contrary, if you’re used to watch your mind every second and look inwardly all the time, you would be at the same state as Master Huairang when he blurted out “describing it as matter misses the point.” You would immediately know that you should maintain the original mind.

 

 V. What Are the Great Endowments of Ch’an Practice? [back to the top]

 

    Truth is ordinary and universal. It’s neither special nor partial. It’s not hard to understand; and in fact, you don’t need to understand. Every one of you possesses endowments of Ch’an practice. What are the great endowments? Full confidence, great sincerity and supreme respect they are.

 

    We often talk about “sincerity, respect, belief and practice.” People tend to misinterpret sincerity as the cause of having everything they pray for. No! The essence of sincerity is purity and unity. It’s said in the Book of Documents (pronounced as Shu Jing in Chinese) that “Emperor Wen’s purity lasts endlessly.” The quotes in The Counsels of the Great Yu (pronounced as Da Yu Mo in Chinese) also explain the implications of sincerity: “People’s minds are dangerous and unpredictable. Those who possess mind of justice are hard to detect. Only by acting righteously and appropriately with whole heart and in an earnest manner can we govern the country well.” To sum up, sincerity means to devote with whole affection, whole intelligence, whole personality and whole life.

 

    What is “respect”? It’s not about worshipping God everyday like He is right above our heads. Respect is the opposite of being undisciplined, casual, careless and perfunctory; to simply put, it means to be conscientious and dignified. Don’t mistakenly consider acting arbitrarily, telling jokes, shouting abuse in public, eating dog meat or drinking boiled alcohol as the normality of Ch’an. They are definitely abnormal forms of Ch’an.

 

    Master Daoji’s Ch’an is like a D-flat minor chord, losing the grandness and solemnity of the C major scale. There’s no point of modeling that. Real Ch’an requires being respectful. Respect is the state of being sedulous, disciplined and earnest as well as being conscientious and dignified.

 

    What is “belief”? It means to have strong faith in the self-experienced, deeply felt and heart-touching Dharma. If one does not hold the belief that “this is the only reality while the rest are untrue”, the level of his confidence is not enough. Those who lack faith are incompatible with Ch’an; and therefore, they won’t be able to succeed.

 

    What does “practice” mean? The ancients said, “Saying that you’ve eaten doesn’t ease your hunger.” If you visit my home and I ask you to join the meal, you say that you’ve eaten but in fact you’re not. Then you watch me eating till I’m full while you sit aside and drool. You are still hungry like what the ancients said. Therefore, if you want to benefit from the Dharma, you have to practice. More importantly, you have to practice correctly.

 

     Many people associate Ch’an with Records of Pointing at the Moon and find it hard to understand. These are NOT for you to understand but for you to become awakening! I have already solved one of the riddles for you –“the cypress tree out front.” You should have realized it now! Those koans are used to give rise to the state of mind that is compatible with the Dharma. They are not knowledge. “What was Master Bodhidharma’s purpose when He came from the west?” Any principle or theory deduced from the koan is useless.

 

    The Ch’an-Research Association has been established for two years. Everyone here, from my point of view, has good fortune and great wisdom like what Bodhisattvas have. You may modestly say, “I don’t dare to think so.” You don’t need to. Bodhisattvas are humans. The difference between Bodhisattvas and humans are the states of unselfishness, selflessness, grand benevolence and grand compassion.

 

    You all obtain high level of education and have great sympathy; moreover, you are determined to know the Truth. Many people with open minds and upright hearts are here among us. Together we verify and practice Ch’an today as the fruitful outcome has been revealed in many of your minds. I’m really happy to have this opportunity to share some general concepts of Ch’an with you today. Let’s practice An-Hsiang Ch'an together! What does “practice” imply? It involves contemplation and discussion. I’m more than willing to discuss Ch’an with you. Wish you all reach the full and complete state of life.

 

    Thank you all!