Chan Training - The Master Speaks and Guides

 

Many people begin Chan training by thinking, "Well, since all is Maya or Samsaric illusion, it doesn't matter what I do or how I do it. The only thing that's important is gaining Nirvana. So, since there's no such thing as good or evil, I'll do what I want." It does matter what we do . Chan is a branch of the Buddhist religion and as Buddhists we must adhere to ethical precepts. Samsara or no Samsara, we obey the Precepts. And in addition to this, we also follow the strict rules of discipline which govern our training. Let's start with the training rules:

While there are many different methods that may be followed, before beginning any of them, a practitioner must meet four basic requirements, he or she must:

1. Understand the Law of Causality.

2. Accept the rules of discipline.

3. Maintain an unshakable faith in the existence of the Buddha Self.

4. Be determined to succeed in whichever method he chooses.

First, the Law of Causality simply states that evil produces evil and good produces good. Conceptually, this appears to be simple; but in actuality it is rather complex. Evil deeds are a vile investment. They guarantee a return in pain, bitterness, anxiety and remorse. There is no profit to be had from actions that spring from greed, lust, anger, pride, laziness, or jealousy. All such motivations merely serve the ego's ambitions. Evil deeds can never promote spiritual fulfillment. They only guarantee spiritual penury. On the other hand, good deeds, provided they are not done conditionally - as an investment that will yield some future reward, will bring to the doer of them peace and spiritual fulfillment. An egoless good deed is very different from a contrived good deed. On the surface, the effect may seem the same; help or kindness that is needed is given. But the person who helps another with the hidden expectation of receiving some future benefit, usually does evil, not good.

Sometimes, when we think we're doing the most good, we learn to our chagrin that we're actually causing the most harm. Perform a good deed in silence and anonymity! Forget about rejoicing. A good deed should have a very short life, and once dead, should be quickly buried. Too often, we try to turn a good deed into a ghost that haunts people that keeps reminding them of our wonderful service - just in case they start to forget. But what happens when we are the recipient of someone else's kindness? Well, then, we ought to let that good deed gain immortality. Letting someone else's good deeds live is much more difficult than letting our own good deeds die. How often, when we want something badly, we make promises that if we are given what we desire, we will dedicate our lives to demonstrate our gratitude? But then, once we receive what we so ardently sought, our pledge weakens and dies, almost automatically. We quickly bury it, without ceremony. This is not the Chan way.

Neither can we hope to hide from our misdeeds by removing ourselves from the location in which we committed them, nor to assume that time will expunge the record of them. And so, you see, there is no end to cause and effect. A cause produces an effect which itself becomes the cause of another effect: Action and reaction, Tribute and Retribution. This is the Law of Causality. Sooner or later our evil deeds catch up with us. The only way to prevent the effect is to prevent the cause. We must learn to be forgiving, to overlook injury and insult, and to never seek revenge or even harbor any grudges. We must never become zealots, self-righteous and proud in our vain notions of piety and duty, and above all, we must always be gentle, especially with children.

Second the Law of Accepting Discipline : Discipline is the foundation upon which enlightenment rests. The Surangama Sutra clearly teaches us that mere accomplishment in meditation will not erase our impurities.

Q: "Why should strict attention to discipline be necessary if the mind has attained a non-judgmental state?

A: If someone without having cause were to insult or to strike you, would you feel no anger and resentment? Can you be certain that you would always resist comparing yourself to others, or that you would always refrain from being judgmental? Can you be sure that you would always know right from wrong? Now, if you are absolutely certain that you would never yield to temptation, that you would never err at all, then, open your mouth and speak loud and clear! Otherwise, do not even whisper a lie.

As regards the third requirement of having a firm belief in one's Buddha Self , If we seek liberation from the travails of this world, we must have a firm faith in the Buddha's assurance that each living being on earth possesses Tathagata (nature of a Buddha; one who has followed in the steps of his predecessors) wisdom and, therefore, has the potential of attaining Buddhahood. What prevents us from realizing this wisdom and attaining this Buddhahood? The answer is that we simply do not have faith in his assurances. We prefer to remain in ignorance of this truth, to accept the false as genuine, and to dedicate our lives to satisfying all our foolish cravings. Ignorance of the truth is a disease. Faith is a kind of skill that you can develop . Therefore, we must all have faith that we each have a Buddha Nature and that we can encounter this Buddha Nature if we diligently follow a proper Dharma (elements of existence; ultimate nature, reality, truth, sacred law; duty, the moral law) path.

As regards the fourth prerequisite, being resolute in our determination to succeed in whichever method we have chosen , please let me warn you about the folly of jumping around from method to method. Think of the Dharma as a mountain you must climb. There are many paths which lead to the summit. Choose one and stay with it! It will lead you there! But you will never get to the top if you race around the mountain trying one path and then rejecting it in favor of another that looks easier. You will circle the mountain many times, but you will never climb it. Stay with your chosen method. Be absolutely faithful to it.

So, regardless of whether you choose the path of Mantra, or Yantra, or Breath Counting, or a Hua Tou, or repeating the Buddha's name, stay with your method! If it doesn't deliver you today, try again tomorrow. Tell yourself that you will be so determined that if you have to continue your practice in the next life, you will do so in order to succeed. Old Master Wei Shan used to say, "Stay with your chosen practice. Take as many reincarnations as you need to attain Buddhahood."

I know it's easy to become discouraged when we think we're not making progress. We try and try but when enlightenment doesn't come we want to give up the struggle. Perseverance is itself an accomplishment. Be steadfast and patient. You're not alone in your struggle. According to ancient wisdom, "We train for dreary eons - for enlightenment that occurs in a flashing instant."