Chan is in Your Mind

Written by Jian Tai Shifu, abbess of Buddha Mind Monastery

Three thousand years ago, Sakyamuni Buddha observed the bright stars under the Bodhi tree and achieved the supreme enlightenment. He said, “How amazing! Although Buddha Nature is in every sentient being, it is not realized because it is covered up by defilements and attachments.” Today, in the 21st century, people are able to launch rockets to outer space and are able to access information from around the world through the Internet. Despite that, no matter where we go, or where we are, the ancient problems of aging, sickness and death are still threatening us. Even if one has a strong and healthy body, and is achieving roaring successes in his field of expertise, how many years of health and success are ever enough?

Exploring the unknown future and adapting to the changes of society and environment are among the challenges of modern people. Their minds and bodies have to endure all kinds of stresses. In order to find a sure path for survival in this changing world, many wise people have begun practicing meditation to calm their minds.

Master Yungjia once said, “Walking is Chan (Zen), sitting is also Chan. Talking or being silent, moving or staying still, these are all ways of attaining tranquility.” Chan is everywhere. You can only feel it if your mind is in the present. Master Sengcan, the third Zen Patriarch in China, once had a severe headache. He asked the second Zen Patriarch, Master Huike, to help him repent for his sins. Master Huike said, “Hand me your sins, and I will repent on your behalf.” Master Sengcan said, “But I can’t find it!” Master Huike replied, “Well, I have just finished with your repentance.” This is an example of the way of Chan --- straight to the root of the problem by scrutinizing what is in your mind.

The old saying goes, “Illnesses arise from your mind.” Despite the realization of this simple truth, people still need some more tangible ways to practice subduing their mind. In response to this need, Grand Master Wei Chueh recommends the “Three Links of Cultivation”— Scripture Understanding, Merits , and Meditation. These are the expedient gates which can be accessed from everywhere. Once you become conscious of Chan in your everyday living, and are able to apply Chan to other aspects of your life, you will know the endless treasure of Chan.

“Scripture Understanding” is practicing right view. Buddhas, Bodhisattvas and Dharma Masters in the past have left us with a treasure of sutras and discourses. In fact, all the branches of Chung Tai Chan Monastery around the world offer sutra study classes and Dharma talks. Attending classes and studying the sutras are good ways to learn the foundational lessons of Buddhism such as cause-effect, dependent origination, self-cultivation and cultivation of others, and original mind. When your life is led by right view, you will understand what is true and what is false and will not step foot in the wrong place.

“Merits” is to do all the good deeds. We should strive to treat people kindly and do things well. No matter a task is difficult or easy, big or small, we need to do it whole-heartedly. We also have to respect and be considerate to our co-workers, and maintain a harmonious relationship with them. Don’t just take the praise and avoid the mistakes.

In “Meditation”, we learn how to be with Samadhi, which means being unmoved by situations. In the Chan Hall, we initially learn how to become aware of our thoughts, be free from attachments, and not to doze off. Then, we come to no-thought and see our original mind. By joining the meditation class or the seven-day retreat, you can see your pure, still and bright mind.

Scripture Understanding, Merits, and Meditation are actually one unified teaching, not three separate components. If you are lack of merits and good connections, you might constantly suffer from bad conditions or have difficulty calming down your mind. Under such a predicament, how is it possible to get in touch with the greatness of the scriptures? During the Tang dynasty, Zen Master Huaihai of Baizhang was the ninth Zen Patriarch in China. He established the code of monastic conduct in the Chan Monastery and pursued the goal of “A day without working is a day without eating.” He taught his disciples, “The Buddha nature is not polluted and is readily profound in you. You are the Buddha at the very moment you are away from illusive thoughts.” Master Huaihai’s practices were perfect manifestations of the “Three Links of Cultivation.”

The Sixth Patriarch Huineng said, “The Buddhadharma is here in the world. Enlightenment is not apart from the universe. To search for Bodhi apart from this world is like looking for a hare with horns.” All sentient beings naturally wish to be free from vexations. However, we don’t have to leave this world but instead can look inward to our pure mind to be free from vexations. Remember, all the good or bad situations will vanish eventually, only the already present clear and pure mind stays forever!

禪在心中

三千多年前，釋迦牟尼佛夜睹明星，証得阿耨多羅三藐三菩提。嘆言：「奇哉！奇哉!一切眾生具有如來智慧德相，但以妄想執著而不證得。」現在，二十一世紀的人類雖然能上太空，並可透過網路掌握全球資訊，但眾生不論在地球的東西南北，生老病死的威脅始終存在。縱使目前身強力盛，叱吒風雲於各個專業領域，但能保有多少時日才無遺憾?

探索不可知的未來，適應社會、環境等各方面的變化，都是現代人身心需要承受地重大課題。想穩紮穩打地理出一條生路，不少有志之士開始透過禪修來定心。

永嘉大師云：「行亦禪，坐亦禪，語默動靜體安然。」禪遍於一切處，體會與否完全在這一念心上。中國禪宗三祖僧璨法師久患風病，請二祖慧可和尚懺罪。慧可 曰：「你把罪拿出來，我幫你懺罪。」璨良久云：「覓罪不可得。」可曰：「我已把你的罪懺好了。」這就是從心入手，直指根源的禪法。

雖說「病由心生」，但世間人還是需要更具體的方式來用功。惟覺老和尚提出的三環一體--教理、福德、禪定，就是在每一個角落，都能入道的方便法門。若能於生活中仔細體會，舉一反三，就知其妙處無窮。

教理就是正確的知見。諸佛菩薩或是高僧大德留下的經文或語錄甚多，中台山各分院教授佛學課程，都能讓大眾熏修因果、緣起、自利利他及心性本具的妙理。有了正知見引導，就能明了是非對錯，而不易走錯路、走遠路。

福德就是廣修一切善法，實踐圓滿地待人處事之道。當領取每一件執事工作，不論大小或難易，都能用心完成。在與大眾共事時，尊重體諒對方，不居功委過，和合且圓滿地達成任務。

禪定就是處境不動。在禪堂內，初能對治妄想執著昏沈，進則一念不生，契悟本心本性。參加禪修課程或禪七，都可幫助自己達到淨心定心明心的目的。

教理、福德與禪定雖分為三，其實相互融通。如果沒有福德，善緣不具足或沒有禪定，心靜不下來，又何嘗體會出教理的廣博?唐朝百丈懷海禪師為東土第九代祖師，他訂立叢林清規，奉行「一日不作、一日不食」的生活準則。曾開示大眾：「心性無染本自圓成，但離妄緣即如如佛。」這樣的行誼，全都是三環一體的展現。

六祖慧能大師云：「佛法在世間，不離世間覺，離世覓菩提，恰如求兔角。」眾生希望解脫苦惱，不必離開這個世界，而是應回歸到自己的清淨心中。世間善惡境界終會過去，但清楚明白的這念心卻能亙古常存!