Meditation Articles
Introduction to the Chinese Chan Buddhism
Most Venerable Master Miao Tsan
The Chief Abbot - Vairocana Zen Monastery, Los Angeles, California, USA.
Chan Theory on fundamentals of Mindsets – In the Surangama Sutra, the Buddha tells Ananda that practitioners cannot attain realization or proceed along the wrong paths because they do not understand two fundamentals. He explained that wrongful practice is like trying to cook sand into rice, which is impossible. These two fundamentals, first is the root of birth and death from time without beginning, in which sentient beings mistakenly believe the clinging mind is their true nature. The second fundamental is the root of enlightenment and nirvana, which is the understanding that all phenomena are created by the mind, and behind the creation of phenomena, there is a constant and unchanging true mind. The Buddha concludes that if one does not understand these two fundamentals and chooses the root of the clinging mind, no matter how one practices, one will fall into the cycle of samsara.
Hua-Tou Chan (Engaging Source of Thoughts)
Since the transmission of Chan Buddhism from Bodhidharma to China, the Chinese Chan masters have developed a method of mental training based on the teachings and scriptures of the Buddha. While understanding the structure of the mind, they use methods, such as Hua-Tou (Engaging Source of Thoughts) to forge their minds, directly breaking through their ordinary minds and transcending the power of clinging. This is called “cultivating before realization.” With the power to return to one’s true mind, one can transform the ordinary into the sacred and ultimately attain the path of Buddhahood.
The most distinctive figure in Chinese Chan Buddhism is the Sixth Patriarch, Master Huineng. He innovated the method of practice and realization in Chinese Chan Buddhism, leaving behind a brilliant civilization of Chan Buddhism for future generations. During his escape from pursuit, he initiated the method of Hua-Tou (Engaging Source of Thoughts) by responding to his dharma brother Huiming’s question. He asked Huiming, “Since you have come seeking the Dharma, then I will speak for you. Temporarily let go of all thoughts and do not let one thought arise.” After contemplating this method for a while, Master Huineng asked, “Do not think of good, do not think of bad, at this very moment, what is your original face?” Huiming suddenly had an enlightenment realization. Of course, he came to this realization due to his long-time cultivation and his earlier effort of desperate dharma seeking at that moment, and the alignment of his mental state at that time. This is the beginning of the great transmission of dialogue and contemplation in Chan Buddhism.
What is Enlightenment?
It is said that everyone has the inherent nature of clarity and tranquility. It is always present and is neither more nor less. However, our minds over time have been stained by our attachments and habits, which have caused our nature to be obscured. Consequently, we cannot realize the pure mind and are controlled by our wandering thoughts. Therefore, we remain in the cycle of birth and death. The Buddha, “the enlightened one,” taught various methods, but those teachings were skillful means of following different situations. Most of the time, he taught us how to overcome our attachments. In reality, there is no fixed dharma teaching; the so-called “practice” is simply finding our mind and clearing the habits of our ego, referred to as “cultivation.” If we can let go of our delusions in a single thought and merge with the vast, pure, aware, intrinsic nature within us, it is called “enlightenment.”
Chan Master’s Mirror and Dharma Practice
Beyond our minds, there is nothing to cultivate or realize. Our mind is like a mirror, and the deluded thoughts and clinging minds are the dust that obscures the brilliance of our true nature. Phenomena are like dust on the mirror, and emotional attachments are the impurities. If we can dissolve our deluded thoughts, we can see our true nature, just as cleaning a dirty mirror reveals its brightness. Today, if we practice the Dharma based on our inherent wisdom, under the guidance of good teachers, and through the practice of the method of “Hua-tou” to break through our own attachments. It is a method that can strengthen our will power, like a one-person army that can take on a thousand enemies. It is by cutting off the root of our own attachments that we can escape the cycle of birth and death. This is called “Cultivation.“
Intellectual Enlightenment and Actualized Enlightenment
Among practitioners are those who first enlightened and then cultivated and those who first cultivated and then attained enlightenment. However, enlightenment can be differentiated into intellectual and actualized. Those who illuminate their minds while studying the teachings of the Buddha and the patriarchs attained intellectual enlightenment. This often falls into the realm of knowledge and views. Intellectual realization often lacks strength when confronting circumstances, as the mind and circumstances oppose each other, failing to integrate fully. Encounters with circumstances cause conflicts, creating many obstacles. This is known as the semblance of Prajna, not a genuine Chan inquiry: engaging to the limits, when suddenly a single thought breaks through, thoroughly penetrate to see the pure mind. It’s like meeting one’s own father at a crossroads – no more doubts, like drinking water, knowing its temperature – yet unable to express it to others. This is true inquiry and enlightenment. For those who attained actualized enlightenment, they continue to abide in the purity of their own minds. Then, from the state of enlightenment, they integrate the mind and circumstances, purifying the flow of current karma and consciousness, deluded thoughts, and emotions, all merging into the true nature of the mind. This is actualized enlightenment. Even within actualized enlightenment, there are varying depths. If one works from the fundamental level, breaking through the nest of the eight consciousnesses, overturning the cave of ignorance in an instant, and entering directly without any remaining methods, this is the highest level of capacity, and what is realized is profound. Others who cultivate gradually what they realize is more superficial.
Reminder to Chan Practitioners
What is most feared is being complacent with a little achievement, and one must be wary of falling at the gate of light and shadows. Why is this? Because if the root of the eight consciousnesses is not broken, all endeavors are nothing but the works of the discriminating consciousness. If one takes this as truth, it is like mistaking a thief for one’s child. An ancient sage said, ‘Those who study the Way do not recognize the truth, because they only know of the consciousness. The source of birth and death for countless eons, fools take to be their original nature.’ At this juncture, it is crucial to have a breakthrough. Those who speak of sudden enlightenment followed by gradual cultivation refer to those who have fully realized but still have habitual tendencies that cannot be purified instantly. In all circumstances, with the principles realized, they exert the power of illuminating inwardly. In the midst of circumstances, they train and test the mind, breaking a portion of illusion, merge into a portion of the Dharmakaya body, dispelling a portion of delusion, and revealing a portion of innate wisdom. This too, entirely depends on meticulous practice, exerting effort in circumstances, which is even more effective.
Life Benefits from Zen Meditation
Actually, what is the Zen? Zen is essentially an answer to the quandary of human existence. Whereas we tend to be confused, Zen is focused; we are burdened by concerns and anger, but Zen is free and open; we are fearful and misguided, but Zen is calm and direct. Zen is a discipline through which the individual, whether as a student or practitioner, can cleanse his or her mind of impure thoughts, bias, and worry. An ancient branch of Buddhism, its primary exponent was the Sixth Patriarch Hui-Neng (638 – 713 BCE), a master who, in honor of the Buddha and his enlightenment, shared the teachings of strength through peacefulness and acceptance over many years, not only in his native China but also in Japan and Korea. So, what was originally called Chan was pronounced by the Japanese as Zen. The five schools of Zen can trace their lineage to Master Hui-Neng, and his teaching–as recorded in the Platform Sutra–is the essential source for the study of early Zen teaching. Today there are millions of Zen practitioners throughout the world, and for each the quest for spiritual fulfillment is a rich journey of discovery. Zen is ultimately an acknowledgment of “Mind” as the Creator, through which one seeks a place of peace amid all the realms of the universe.
What are the benefits of Zen Meditation?
Meditation is nearly as expansive a subject as Zen, but clearly meditation is a significant practice in the discipline of Zen. Similarly, meditation has many benefits but ultimately has just one benefit. Among the many, one can say it eases a racing, troubled mind; it steadies the pulse, refines the breathing and activates key centers of the brain; and it allows one to experience calm at a level that is rarely found in daily life. All these, however, are united within a single benefit, which is the ability to experience emptiness–the state of no thought–and open one’s entire being to the purity and power of Mind. If, for example, you are overburdened by concerns about work and interpersonal relationships, as you carry that burden you will be unable to think clearly enough to resolve them. In other words, your view of the true reality is obstructed by your deluded sense of reality. However, as you gather experience in meditation you free the mind of delusion and bias, which we call attachment. Thus, you open yourself to the infinite wisdom and creativity of Mind. This is not mere theory; it is real and substantial. Consider this question: When you are fearful, do you feel joy? The answer is clear. So, through meditation we clear the clutter and distraction from our minds and invite the wisdom that sees all things exactly as they are.
How does one learn Zen Meditation?
Meditation is portrayed in various forms, such as quiet music, beautiful patterns, softly droning tones, chants and others. These may soothe the nerves to an extent, but they are not truly meditation. Zen meditation consists of a specific practice–a physical posture and method–that is handed down from a master to the student. Thus, the practice of meditation is learned from one who is thoroughly practiced in the art, just as one would study the violin with a trained violinist. A Zen hall, being the centerpiece of a Zen monastery, is an excellent place to visit, not only for the Buddhist but for anyone who truly wants to walk the path of peacefulness. There you can be taught the way to approach meditation, such as how to sit, how to begin, how to breathe and how to count in the proper cycle. However, as you continue to practice meditation you must be responsible for your own mind. No one but you can clear away the entanglements of worry and attachment. Only you can settle your mind so that it will not wander.
When we are practicing the counting method for a while, we are calm and have some clarity of mind; and then we just focus and keep the concentration there without counting the numbers. Without counting the numbers, our mind may stay in calmness but for a short period of time, the wandering thoughts may start to show up. At this moment, we should keep our mind in calmness and clarity without being affected by the wandering thoughts. This is very important. The moment when our wandering thoughts appear again, we are facing our habitual thinking patterns. If the clarity fades away and we start to think, at that moment, we lose our focus on meditation and we start to follow our habitual thinking patterns again. Therefore, realizing our wandering thoughts, facing our wandering thoughts, and not being moved by our wandering thoughts are very important. If the clarity of our mind is moved by our wandering thoughts, we lose the awareness and do not have the freedom to generate the thoughts we want.
