*********************************************************************** BSPG News and Meeting (No. 199) ***********************************************************************
Edited by Stony Brook Buddhism Study and Practice Group

News
A reminder that Rev. Madeline Ko-i Bastis will be giving a talk entitled "Zen in Everyday Life" this Thursday. The talk is open to the public. Come and learn how Zen practice affects one's life, relationships, and work. Rev. Batis is the founder of the Peaceful Dwelling Project and a very experienced practitioner of Zen meditation. For more information about her, please visit http://www.peacefuldwelling.org/ Everyone is welcome!

Meeting
"Zen in Everyday Life" -- A Talk by Rev. Madeline Ko-i Bastis
Thursday, 10/24/2002, 7pm to 8:30pm
Room 305, Student Activities Center
Please be on time!

Words from the Suttas/Sutras
"Ananda, a wise man should not make a limited estimate of the Bidhisattva stage (because) the depths of the oceans can be measured but the Bodhisattva's serenity, wisdom, imperturbability, power of speech and all his merits cannot be measured." -- Vimalakirti Nirdesa Sutra

Quote of the Week
"For as long as space exists
 And sentient beings endure,
 May I too remain,
 To dispel the misery of the world."
 --Shantideva in "The Way of the Bodhisattva"

Book Review: "Chan and Zen Teaching, Volume 1" by Charles Luk
by D.K.

"The object of Chan training is to realize the mind for perception of (self-) nature, that is to wipe out the impurities which soil the mind so that the fundamental face of self-nature can really be perceived."--Master Xu Yun 

The preceding sentence is the opening line of the "Prerequisites of the Ch'an Training" by the late Venerable Master Xu Yun (Hsu Yun).   It is a very cutting and direct statement.  But upon first reading it, does it have any meaning to you at all?  The use of the words 'mind', 'perception', 'self-nature', 'impurities', 'fundamental face' may be entirely foreign to you.  You may say, "So how can I use these words? What does this mean?  Is this the purpose of practicing Chan Buddhist meditation?"  However, all of the uncertainty about these words is clarified fully by the master in the following paragraphs of his essay.  I am still unclear about the true meaning of this sentence, however, I find inspiration and practical guidance from reading the clear advice on the method of Chan meditation, as taught by Venerable Xu Yun. 

Nearly half of Ch'an and Zen Teaching Volume 1 is devoted to a translation of the words of Master Xu Yun from the Xu Yun Ho Shang Fa Hui, a collection of the his teachings.  In his lectures and writings, he presents clear conceptual guidelines concerning the attitude and preconditions of practice.   For example, one must firmly believe in the law of cause and effect, or karma.  This belief will ensure that the practitioner accepts fully the burdens and sufferings that they presently face, since the present conditions of one's life are based on the deeds that one has committed in the past.  In addition,  knowing that the actions in the present determine the outcome of the future, one will be careful with one's conduct and act in ways that are beneficial to one's self and others.  In this way, we will not spend time complaining about our present state, nor will we act irresponsibly and frivolously without thought of the consequences. 

Xu Yun uses these and other ideas in directing us towards the correct attitude for meditation practice.  He teaches us to follow moral guidelines and to have a good conceptual understanding of the method of meditation before taking up the practice.  At first, when I read of moral conduct and belief in karma I thought, "I don't really need this.  I don't do anything bad.  And as long as my mind is pure, I can do whatever, I don't need to follow any rules.  Karma...Okay, I believe.  Let's get onto the good stuff.  I want to see my nature in an instant."  However, he warns us not to have this attitude.  Can we really say that there is no need to follow moral guidelines, no need to watch our actions, no need to refrain from indulging in pleasure, no need to curb our desires?  If we did not restrain ourselves, and acted however we pleased, chasing after our desires or running away from things we dislike, how could we expect to lay down our attachments when we sit in meditation?  During our daily life, if we think and act in selfish ways, if we give rise to greed, anger, and selfishness, then we will be at the mercy of the results of these causes when we try and sit to calm our minds. 

With regards to the detailed instruction of meditation practice, this book presents Xu Yun's lectures at two 'Chan Weeks', intensive meditation retreats.  The talks cover the basic principles of sitting meditation and how to handle the specific experiences and states that one may see within the body and mind.  His talks cover the use of the huatou method, as well as Avalokitesvara Bodhisattva's method of "turning inwards one's hearing to hear the self-nature."  With regards to practicing the actual method and ending our wandering mind, there is not much to say besides, "If it halts, it is Enlightenment."  If our mind of discrimination, conceptualizing, grabbing and pushing away, liking and disliking, is put aside and stopped, we will have succeeded in practice.  But since we cannot immediately do this, we need the advice of the great teachers to help us with the practice of awakening our minds.

The second half of the book, is composed of the words of the ancestor teachers.  First, we have stories of six Chan masters, that highlight the encounters they had with their contemporaries and students.  These records mark important teachings, or specific methods that teachers used to enlighten their disciples.  Although some of the masters' actions may appear questionable, the interactions that occurred were full of meaning, despite the outward appearance of simple dialogue or nonsensical speech.  Charles Luk includes extensive footnotes to explain the use of certain Buddhist vocabulary and to point out the intention of the actions of the masters.  In all cases, the tactics of teaching used by these teachers serve to awaken their disciples, using any means available to cause them to give up their attachments and perceive their minds directly.

In addition, the book ends with a translation of the Diamond Sutra and Heart Sutra, with commentary by Dharma Master Han Shan of the 16th Century.  In his commentaries, Han Shan reveals the hidden questions in the Diamond Sutra, the unvoiced doubts that Subhuti had when discussing Dharma with the Buddha.  With further explanation, he clearly displays the underlying theme of the Diamond Sutra.  With the Heart Sutra, he presents a brief explanation of the sutra's meaning, and he describes how we can be directly aware of this through our own introspection.  

With this book, Charles Luk graciously brings the teachings of Chan  to English readers.  I am always encouraged by reading the words of the ancient and modern masters, who in only a few words, can cause us to turn inwards and investigate ourselves, to regain an understanding of the mind.  With the proper guidance and practice, we can learn to use the mind in a way that can benefit ourselves and others.  Reading and practicing the methods as taught in this book can give us some very important direction in our life-long practice of transforming and understanding the mind.
   

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