This is the first day of this April 2024 seven day sesshin. I'm going to read from a book by Master Chan Master Sheng Yen, entitled Attaining the Way: Guide to the Practice of Chan Buddhism. Many people know Sheng Yen read from him before of course, just briefly from the back of the book, he's his dates are 1930 to 2009.
died at the age of looks like about 79 is a widely respected Taiwanese John, that is Chinese Zen master, who taught extensively in the West during the last 31 years of his life, with 21 centers throughout North America as well as dozens of others throughout the world
No, Bowden Roshi went to Taiwan some years ago for the dedication of a gigantic monastery that was erected there. A lot of very wealthy Chinese express their devotion to Buddhism, with money and with supportive of buildings temples. And so this is just the time we were building Chapin Mill and thinking boy, Chapin Mill is really something and it is but Roshi came back with a sense of proportion from that visit.
So what I'm reading from is retreat talks by Master Sheng yen they've been translated by JC Clary, many people are familiar with him, translated many of the ancient Chinese masters, along with Guo Gu, who we've read from that's a disciple and successor of Sheng yen.
And this talk is from the first day of a sesshin. Not sure when it was I think somebody may be in the 1990s.
The subtitle is give your body to the cushion. This is the first morning of a seven day intensive Chan meditation retreat. In Japanese Zen, this is called sesshin, which comes from the Chinese che sin, which means to collect one's mind into a continuous meditative stream. Very simply, that's what we're here to do. Some of you are attending retreat for the first time. For some, this is an unfamiliar place. Those are things that are true for us here to the next not so much. He says, the noises of New York City never stop. Therefore, it is normal to feel nervous or anxious. My best advice is to just relax. Well, certainly the noise of the city isn't driving nervousness and anxiousness. But it's normal, especially in the beginning of a session to feel some trepidation. Especially if you've never gone before you really wonder what lies ahead. You hear the advice to just stay in this moment. Everything in front of you you can handle. Don't start worrying about before and after. But it's hard to it's hard to do that. Even in my own practice, when when I was first going to say seems I was just I was very nervous. Let's just put it that way. Just a sick feeling. I couldn't find a way out though. And I've I've told the story before, but there was one session. I remember walking across Goodman street there in Rochester and will near the center and wishing that a car would hit me. So I couldn't be out of session but no such luck you know, you do the work, but you just never know what results you're gonna get. And even now, you know, even having gone to so many machines and you know, leading leading the number of them, when it begins, there's a little there's a little uptick isn't there. I find that when I get out to Chapin Mill, and just walk down a hallway, things really settle this this building. This is Endo. Everything about it is really conducive to being able to just turn the mind in.
He goes on. For seven days, you will also have your body to contend with. Most of you will suffer from leg and back pains, you may get tired or sleepy. Again, relax. Your body and mind will quickly adjust. If you do not resist, make a firm commitment to focus to leave thoughts of past and future outside these doors. You can and certainly will return to your issues after the retreat. But right now, thoughts about them will hinder your practice. At all times, keep your mind on your method of practice. When wandering thoughts appear, do not follow them. Simply recognize them in return to the method. We all know this. Sometimes just a little extra diligence with setting thoughts aside can make a tremendous difference. Like what he says about cutting off past and future
or thoughts or thinking about things we've done or happened or anticipating what we may do or what may happen to us
in the present moment with the work right in front of us what need is there for thoughts
he says know that once you identify a wandering thought for what it is, you are no longer on that thought. Now the problem is we don't realize we're thinking do we we get caught up just that recognition is all that's needed. Doesn't need to be any more than that. Thoughts don't need to be negated denied, agreed with don't need to pick them up. It's like someone smoking a cigarette with a wool sweater. Ash drops on the sweater if they brush it right off, then no damage is done. If you let it hang in there, then you have a hole in your sweater.
Again, he says know that once you identify a wandering thought for what it is, you are no longer on that thought. If you can do this, I guarantee you will have no anxiety over wandering thoughts. Decide now not to be concerned with concepts or physical sensations, both real and imagined. Just focus on the method. The method of course is our practice the breath koan. shikantaza
just focus on the method that is easier said than done, but you can do it if you can do it. Time will fly. On the other hand, preoccupation with your thoughts and your body will cause the time to drag and you'll experience a lot of discomfort For most of us sesshin is a mix of both of those. Slowly we learn
sometimes it's helpful to reflect on how the way you work and how your attitude towards practice influences how it goes. Identify elements of grasping or resistance
work in progress, and each of us is in charge. Each of us finds his or her own way.
He says, Do not expect to gain anything. Forget any expectations you may have about practice. The practice itself is your goal. And by being here, you've already achieved that continue to make it a reality. How effective would a worker be if the only thing he or she thought about was the check at the end of the month. So do not think about what you'll get by being here or where you'll be after the retreat. Just focus on your purpose which is to meditate.
Give your body to the cushion and your mind to the method.
Sit in awareness.
He says I hope during this retreat that you will refrain from using your ears except to hear my instructions. refrain from speaking, except during interviews, that is Doakes on. Refrain from looking around except when walking or working at all times, keep your eyes as you would while meditating. And that is to keep clear and wakeful not to satisfy curiosity. So quickly a thought can come in the mind and the eyes swivel around. So you wonder what that noise was what somebody's doing who that is. Be diligent about that. He says to cultivators of chon I give three guiding principles. First, relax your body and mind. Second, settle upon a practice method as soon as possible. Third, do not concern yourself with how well you're doing. If you follow these guidelines, your practice will be smooth and fruitful
and he goes into them a little bit more says when you sit in meditation, relax your body from your head to your belly and to your legs. Your mind must not be tense or hurried and always keep a patient attitude
yeah though, the hurry Are you go the behind her you get
story about the cardiac surgeon showing is interns his residents how to do a particular operation involved cutting artery to the heart sewing it somewhere else. Rerouting past a block or something and he said to them now once you cut this artery, you have 45 seconds before the patient dies, so take your time
he says if you sink into torpor or become scattered, or if your method is not going smoothly, just relax your body and your mind. Tensing will only add to your afflictions and waste time Remember though, the purpose of relaxing is to further your practice not to take it easy. A lot of us are afraid to relax, afraid that the wind will go out of our sails. If we're not pushing. That tense concentration doesn't hold up well.
The reason why patience is one of the Six Perfections of six paramitas.
To relax and know that you are relaxed. This is the first step in cultivating practice. Relaxing starts with taking the correct posture, and then sitting peacefully, as if you had no concerns at all. So if you discover that you are tense, first check your posture, then relax your mind
when you when you relax, it helps you discover where you're tense. And many times there's something that some sort of tension in the body in the chest perhaps or the ribs. Just letting it be being aware of it. Actually relaxing into it can be the most effective way of working with it. It's nothing wrong with having tension or pain. It's normal. It's when we run away from it. Or we try to stuff and we try to ignore it. Just open up. The more you open up, the more you can do.
The practice methods we commonly use our breath counting, reciting a Buddha's name, investigating a koan, and silent illumination or shikantaza. If you've been practicing a specific method, whether for a short time or many years, tried to stay with it, not be Do not be casual, about switching. That's a good middle way of putting it. Sometimes it can help to move to another practice. But often people are just too eager to switch things up.
If you're looking for a change, and the change you can make is to come at it directly. Keep it simple. Commit yourself to stillness to this moment only. That will change your practice. And he fight and then he goes on to the third guideline is not to gauge your own progress. If your practice goes Well don't be elated. If it is not going well don't get discouraged. Just be sure you are practicing in accordance with the Dharma. Could say just turn your concerns over to the practice over to the method. It doesn't help to be that anxious kid in the back seat saying Are we there yet? To be obsessed with am i doing a good job am i doing a poor job?
Just be sure that you are practicing in accordance with the Dharma. After sitting, Adjust your posture so that your whole body is comfortable and as it should be. It is not necessary to sit in the full lotus position. The main thing is to be stable. It's a stable and still. After your posture is correct. Do not pay any more attention to your body. Just keep your mind on your method. If you do all of these things, you will be practiced St John
then the next section is entitled principles for cultivating practice. On retreat, we need to observe the Chan principles for living, which are orderliness, cleanliness, tranquility, and harmony. Always maintain a sense of proper order and purity, whether in the Chan hall that is in the Zendo, the dormitory, the dining hall or the bathroom. Being orderly means being aware of the correctness of your environment, your personal space, your sleeping quarters, the dining room, and your meditation cushion. If you do this, when you return home, you surely will have a more heightened awareness of order. Without being aware of yourself and your surroundings. How can you be aware of others? Don't be sloppy, don't be noisy. Study and calm. Careful, considerate. Says at the dining table, eat in silence and with full attention. Afterward, use your napkin to wipe the table where you're sitting, leaving the tabletop spotless as if it had not been used. Only then can we say that the meal has been finished. This mindful attention to eating is intimately related to Chan life and Chan practice, Zen life and Zen practice. After all, if we eat in a disorderly way and leave a mess, what can be said of our minds.
If you are aware of the orderliness, and cleanliness of your surroundings, you can be more aware of your inner mind. To purify your mind is no small task. But when your awareness functions in orderly surroundings, your mind can reflect that and become more tranquil. Tranquility also means being silent and smooth and your motions. No matter what you're doing. Be calm, careful, peaceful and quiet. This way, even with a lot of people moving in a confined space, there will be order and tranquil tranquility.
Do not harbor contradictions or antagonisms, in your mind. You cannot harmonize your inner mind, neither can you harmonize with those around you. If you resent your environment and find fault with others, your mind will surely lose its inner balance. Thus, an ancient worthy said, Be ever mindful of your own faults as you sit quietly and when you are talking freely, do not speak of the faults of others. It's easy in sesshin. As we go deeper into it in the mind gets more deeply concentrated, to have some resentment or disturbance really take hold. It's almost a macho, it's almost one of those phenomenon that come from deep concentration. It's ironic. Watch out for that. Don't go stewing about what somebody else should have done or should have said I didn't go.
John, practitioners must first do a good job on themselves. If there are no internal contradictions, then you will certainly be able to harmonize with yourself and with others.
goes on. Next section Chan relies on the twin pillars of concepts and methods. Unless both are firmly in place and working together, your practice will lack a firm foundation without cultivating practice, studying Buddhist concepts is just an intellectual exercise. In other words, it's not enough to read Buddhist books and understand the Buddha Dharma in an intellectual way. On the other hand, practicing the methods without understanding the concepts can lead you astray. empowerment comes with clearly grasping the concepts and methods and using them to cultivate practice. So please attend to the Chan masters instructions, correct your concepts and practice your method
then he gets a little more specific. So there's one basic concept is to offer your body and mind to the life of practice. This overcome self centeredness, and all of its consequences. However hard you practice, cultivating from a self centered stance can only result in more afflictions for yourself and others. Practice requires three kinds of putting aside first, putting aside the self, second, putting aside thoughts about goals. And third, putting aside past and future.
Going back a little bit, this whole issue of cultivating from a self centered stance
takes time to wear the ego down. When we're young, when we're new, we carry it around it's it's this burden. Maybe a chip on the shoulder, maybe a sense of shame, awkwardness.
letting that go frees us up.
The Sixth Patriarch went on, said about bowing. The object of bowing is to break the curtain of self intoxication. So why not put your head as low as the ground. Cherishing pride is committing a crime, while forgetting your merit brings joy beyond measure. Dropping the burden makes such a difference. The story this version of it anyway comes from Hydra in yacht con. It goes like this. There was once a young man who is the son of a famous teacher. This teacher had a number of pupils from all over India. Not only was he a very great teacher himself, but he had trained many other teachers. In fact, in nearly every village in town, there was by now a teacher, who had been one of his disciples. Of course, this son of his had received all kinds of attentions. Now the sun, when still a boy, one day had a dream. And in the stream, he saw himself visiting all the saints. He dropped, that there was a great gathering of saints and spiritual teachers and masters. He was accompanying his father, but whereas his father was admitted to the gathering, he himself was not allowed in. He felt this as a severe humiliation. So when he woke up next morning, he went to his father and said, I've had a very unhappy vision. For although I went with you to this gathering, you are allowed in and I was not. His father replied, This is a true message for you. To enter the spiritual path, it is not enough for you to be my son, is necessary for you to become someone's disciple. You have to learn what discipleship means. But the son kept thinking to himself, I'm the son of a great teacher. From childhood, I have learned so many things. I have inherited my father's knowledge, however great any teacher may be, when he met my father, he paid him such respect, such great respect. There cannot be anything better in these teachers than there is in me. So he thought he should stay with his father and said, Can there be anyone better than you, Father, that I should become someone else's disciple? But as father answered, No, I am of no use for that. You must have some other person who is suitable for this purpose. Who asked the young man the teacher applied that pupil of mine who was a peasant and who was teaching them on peasants, go to him and be initiated by him. The son was very surprised, for he knew that this teacher was not well educated, he was illiterate. He was not of high birth, he had no special reputation. He was not famous in any way, just living in a village and humble guys for all that his father sent him there. So he traveled on foot, not very willingly till he came to the village where this peasant lived. It so happened that this man was on his way on horseback from his own farm to another, and he saw the young man coming towards him. When the young man came near and bowed before him, the teacher looked down on him and said, not enough. Thereupon, the young man bowed to his knees. The peasant teacher again said, not enough, then he bowed down to his feet. And still the teacher said not enough. So the young man bowed once more, this time to the horse's feet, touching the horse's hoof, whereupon the peasant teacher said to him, you can go back now, you've had your lesson. That was all no exercises, no sacred words to learn nothing to study no training course, he had learned the lesson he had to learn it was for this that his father had sent him was for this lesson that he had come it was a lesson which his father could not give him. So now he was admitted to the circle of the mystics.
Sooner or later, we have to let go of the self it happens gradually and it can happen suddenly.
It happens in sesshin it happens in practice, we really give ourselves over, give ourselves to the cushion. Give your mind to the practice were totally open and totally absorbed. Self recedes. Quite a bit to root it out. Everybody carries some everybody has their pride
but it can lessen, and when it lessens, things move more smoothly move more deeply, move more quickly. Sheng yen says the self refers to the notion of AI that we have as a result of possessing a body in mind.
This is referring to putting aside the self, putting aside thoughts about goals and putting aside past and future.
Goals refers to the benefits of Chan practice, especially enlightenment. The past and future refers to our mental projections of things that no longer exist, and things that do not yet exist. These three attitudes, belief in a self desire for benefits and being hostage to past and future, compose the central core of the personality and the essential elements of self worth. The roots of misfortune, bringing with them affliction and bondage, not putting them aside means that the most important result of Chan practice enlightenment will be beyond reach. To experience the benefits of chon you have to put these attitudes aside, at least temporarily. Since a very long journey can just pull up the weeds and then everything is fine. Says methods are the tools you use to correct yourself to regulate your conduct your speech and your mind. Basically, we rely on the five precepts and the Eightfold Noble Path to correct our physical, mental and verbal conduct. On retreat we also use sitting and walking meditation prostration and work to regulate bodily conduct can conduct. restrict speech, and chant scriptures to regulate our verbal conduct. We practice concentration, and investigate koans to regulate our mind
day after day we monitor ourselves from moment to moment we need to be aware of thoughts coming and going. Whether or not they are delusions, we must be aware of them. If a thought arises in a crude careless way, after it disappears, we must alert ourselves, what was I just thinking? If we can persevere, we will enjoy correct mindfulness all the time. There are some systems of practice where when a thought comes up, you actually label it, you know, thinking about this thinking about that. Thinking about enlightenment, thinking about myself, thinking about breakfast. But really, the important thing is just to recognize to see the thought. In Zen practice, and traditional Zen practice, that's enough. thought comes, we see it, we know it, and we let it go to swing the mind back to the method.
If we can persevere we will enjoy correct mindfulness all the time. There are many methods to keep the mind Correct. During everyday life, you should practice like this. Where is my body? Where is my mind? What are my hands doing? Does my mind know what my hands are doing? What is my mouth saying? Does my mind know what my mouth is saying? That essential principle of Chan practice is not to let the activities of body mouth and mind become separated. In other words, to be aware. The Buddha said of breath practice, a monk doing breath practice. When he breathes in, he knows he is breathing in. When he breathes out, he knows he is breathing out. So many things that we do on automatic pilot and a friend who was driving to Florida. left New York, woke up in Tennessee, couldn't remember anything. He just been gone. He was a somewhat absent minded person.
Going on, he says, When practicing on retreat, isolate yourself. First drop everything from the past and everything related to the future. Create an island of time that separates you from before and after these seven days. Refrain from reading, writing, talking and making phone calls. So far as the outside world is concerned, you did not exist before and you will not exist afterward. You are living on a Virgin Island with no knowledge of anything outside. Unless you think like this, you will be dragging along a huge tail, carrying a lot of baggage, it will be painful. You will have come not to meditate, but to indulge in false thinking. If any outside thoughts occur, tell yourself I was born on this Virgin Island. These outside thoughts have nothing to do with me. Second, isolate yourself from others. Within this island of time create an island of space which only you inhabit. There is only one person on your cushion. You give your body to the cushion and your mind to the method. If people walk by you or sit beside you, this has nothing to do with you. Somebody behaves strangely, if someone runs in and does cartwheels, or if your back itches, you still respond the same way. This has nothing to do with me. There is a saying fundamentally there is nothing in the world to be concerned about. But people make trouble for themselves. If the outside world does not influence your mind, nothing can disturb you. Then the third, isolate yourself from your previous thought and from your succeeding thought, good or bad. Do not be concerned with them. Just take the present thought. Tie it to them adaptation method. That is what's most important. The past is gone the present is dying. The future is not yet. Regret satisfaction worries expectations. These are all delusions, not waste a second on them
okay, I'm going to stop here. Time is up and we'll recite the Four Vows
