Today is the third day of this April 2024 seven day sesshin. And I'm going to read again from the book Attaining the Way: a Guide to the Practice of Chan Buddhism by Chan Master Sheng Yen.
And he says, When I was young, it seemed forever between birthdays. Now each year flies quickly by, I turn around, and 20 years are gone. From the perspective of cosmic time, a life is shorter than the blink of an eye. Buddhism teaches that all phenomena, all things seen, heard, thought or experienced, are impermanent, arising and perishing in a fragment of time.
The long view our lives are brief indeed. The whole history of the human race, it's just a little fraction of geological time.
Dinosaurs lived for hundreds of millions of years, ruled the earth. We humans been around not really much until recently, for about 100,000.
Sheng yen says when Shakyamuni Buddha first turned the Dharma Wheel at Deer Park. That's his first the first talk he gave after his great enlightenment when he came back into the world. When he first turned the Dharma Wheel, he expounded the doctrine of impermanence. During every evening service we recite, be mindful of impermanence Be careful of idleness, the canon of Buddhism is full of admonitions about impermanence.
Every night, wherever is leading so sheen, chance even as Knight darkens the green earth, the wheel turns, death follows birth.
Sheng yen says the time you have to practice is precious, fleeting. Once gone, it can never return. If you maintain a clear awareness of impermanence, you will not waste time engaging in vexing thoughts like jealousy, arrogance, or pointless criticism of others, and yourself. Not only does this harm you, it harms those you come in contact with. Therefore keeping this mind of impermanence, you will work harder and practice better, and you will benefit yourself and others.
You'll have more compassion for others. When you see that they too, are subject to birth, birth and death.
When you are drowsy during practice, think of impermanence. You will realize you have no time to waste sleeping. When distracted by a scattered mind. Remember impermanence. You will realize there's no time to waste with scattered sloth thoughts.
Every time we succumb to that seductive feeling of drowsiness. We drop away from our practice. Of course when we entertain thoughts we don't let them just pass through. We have some reaction some continuation. Again we leave that settled state of simple awareness
really all we need to do maintain our awareness. It's what each of our practices is designed to help us do. Sheng yen says coming to retreat is a rare opportunity, make the best of it
he says if you have been on many retreats, and think you have been practicing seriously for years, this is self delusion. If you consider one or two hours of daily meditation and a yearly retreat as continuous practice, you're mistaken. Most of your practice time, including now, your last indexation, wandering thoughts and drowsiness. Is this true practice? Great Chan practitioners never let their mind stray far from impermanence and when not meditating, they use the teachings of the Buddha Dharma to help themselves and others. People may find this a little discouraging, but it's just realistic. None of us are in Samadhi all the time, if at all. The Zen teacher, Joko Beck said once I'm only completely present, about 15 to 20% of the time.
Complete presents for 15 to 20% of the time is pretty amazing.
Even the Buddha, they say is somewhere still working on himself. So we should not be discouraged if there's more work for us to do. He says when you truly realize that life is impermanent and time is short, you will be able to practice consistently and hard. Vow to be diligent. After you sit down make another vow not to anticipate the Bell says this is so important, so helpful, if you can free yourself of the habit of thinking about time when you're sitting. So many people do it. Especially if you're struggling with pain. It's difficult not to anticipate the bell doesn't make it come faster. It doesn't help. We're afraid to drop the thought but why just let yourself sink into a practice everything will take care of itself.
Value this moment right now.
If you do that your practice will mature your practice will will move smoothly. Every moment. What else is more important than right now.
Sheng yen says plunge wholeheartedly into the practice. You must do this because life is impermanent and time is short. And then he says, while being mindful of impermanence continue to relax your body and mind. It sounds inconsistent. And it does the minute we hear admonitions about practicing more thoroughly. We interpret it as more Tensley want to recruit our skeletal muscles bear down in some way says it sounds inconsistent. You must have an alert and diligent yet relaxed attitude. Tension will exhaust you. If you relax to the point of falling asleep. kneeling on the hard floor for a five few minutes should wake you up. If merely drowsy. Open your eyes wide and stare at the wall while you continue to meditate. That will help drowsiness subside.
It's hard to work with, with drowsiness, I don't know what to do. We feel if we relax we're just going to become more drowsy. It's paradoxical that it doesn't work that way.
The contemporary Rinzai master.
Shodo harder Roshi says this. The way to avoid this here he's talking about haziness in Zen or drowsiness. The way to avoid this is to open yourself up as much as possible. This opening is the point of Zen. In fact, the mind becomes clearer in Zen, not through forced concentration, but through ever expanding openness. As we liberate our awareness, it becomes larger and more vast. To achieve this openness, you need to relax completely. When you feel sleepiness or mental distraction coming on, or when you find yourself getting fuzzy and your focus, don't try to focus harder. Just rest your eyes on the point in front of you in a way that you're clearly aware of it without forcing your concentration upon it. True one pointed attention does not involve concentrating on one thing, and shutting everything else out. But rather opening your awareness so that everything is seen clearly.
makes such a difference when we're able to integrate relaxation into our practice. So sheen becomes so much easier, so much, can even be joyful. Hard to believe. Really. Joy, misery, Joy misery.
Back to Sheng yen, because our sense of time and daily life is slow. Maintaining a mind of impermanence is difficult. We become complacent and think we have all the time in the world. retreats equip us with knowledge and experience of impermanence that can only enhance our daily lives. We we experience presence in sesshin in a way, that's rare, outside of sesshin. We know what it is to be fully engaged. Bring this back into our life after so cian. Says understanding impermanence does not mean taking license to do whatever we want. It's it's all going to end soon anyway. On the contrary, because we understand impermanence, we know we have no time to waste in idleness, especially in practice. I once met a man with only a few months to live, who accomplished several years worth of practice in those remaining months. If you can develop a similar attitude and apply it to your practice, your progress will be quick and smooth.
Skipping ahead, he says there are many kinds of karmic obstructions, barriers that prevent us from improving our child practice. Among the most difficult to overcome In our greed, hatred, pride and self pity, greed and anger often sprang from the same source. When we can't get what we want, desire can change to hatred, or frustrated greed makes us angry. pride and self pity are like that too. When others don't share our high opinion of ourselves, very often we turn to putting ourselves down. It's the same negative energy directed outwardly in one case, inwardly and the other. The root of these obstructions, his lack of faith in oneself. Without faith in yourself and your abilities, you feel no recourse but to expect others to benefit you with their effort. This opposes the law of karma, wherein you reap what you sow
faith in oneself begin to suspect that we have everything we need. Each of us is endowed with this mind. Pure awareness it's mind of no self
when we we feel inadequate, we're like one in water crying I thirst.
All of us have defects. All of us have shortcomings. Weaknesses don't need to deny them or suppress them. But we don't need to beat ourselves up. Just move forward. It's a journey of 10,000 miles, just take the next step. Sheng yen says if you can arouse humility and repentance, you will have a more receptive mind. With a receptive mind you will meet good teachers and be helped by them. Your congregation obstructions will lighten the instant your concept concept of self changes for the better your ability to receive help also increases so hard to help a student who feels they're no good
sometimes we do that just to take the pressure off. Well, no one can expect anything of me I'm a total failure. It's a miserable place to go
we're all works in progress. Doesn't really matter what hand we've been dealt. We're all the products of our conditioning. Whatever we inherited from our mother and father It's no need for blame or recrimination her chest chastising ourselves. We've done poorly in the past if we've heard others made mistakes can do right now. Wake up in this moment, not drag it around with us. He says the best example of faith in oneself is the Buddha. After many years of practicing without finding liberation, Shakyamuni resolved to find the way armed only with his faith in his in himself. He attained liberation under the Bodhi tree. His legacy is yours to inherit and embrace.
If you have practiced Chan for a number of years, there is no question that you have developed a mind of faith. Otherwise you would not have persevered. But for those new to Chan your faith in Buddhism or in your teacher may still be uncertain. To follow and benefit from Chan. You need to believe that its concepts and methods are realistic and correct, that they're useful that Buddha Dharma has value. You need a teacher who is reliable and trustworthy. Then you will have The foundation for a mind of faith, a Chan mind, Zen Mind. If you practice with sincerity, the principles and methods given by your teacher, the benefits of Chan will accrue.
goes through the several levels of faith, at the lowest level is blind faith, believing in something without understanding why. Next is admiring faith. Knowing a belief or teaching is true, but still seeing it as something lofty and out of reach. Then we have faith based on understanding when reason and logic tell you to accept a teaching, and you act on it. Finally, there is experiential faith. When your experience confirms the theories and methods. Each succeeding level is a more secure basis for grounding one's faith. Each succeeding level increases one's faith. We began and it feels like it's all beyond me. Gradually it sinks into our bones feel comfortable, we have some confidence. Realistic determination. It's amazing how our attitude towards our practice has such a enormous influence and how we do how well we're able to drop distractions. Practice is so simple. But our resistances delusions distractions are so strong.
Sheng yen says learning to practice Chan is not unlike learning other skills, you must endure endure countless episodes of refining and polishing before the new skills are perfected. If you are determined to advance boldly and without fearing failure, you will establish a firm and solid mind of faith, one that grows with your practice.
Skipping ahead, this little section is called relaxing. In the course of the seven day retreat, I may teach several meditation methods, but with just two goals in mind. The first is to help you relax your body and mind. The second is to help you pacify and stabilize your body and mind. In reality, these two goals are aspects of the same thing. If you can relax, you will be stable and at peace. And if you are stable and at peace, you will relax. But the place to start is is relaxing. You could say that peace and stability are the result of relaxing. Another word for peace and stability would be Pekka.
Mine of steadiness, serenity, equity equanimity. Not buffeted by ups and downs. Able to persevere when things get tough.
This is the result of relaxing. He says. You could say that peace and stability are the result of relaxing. If you can relax your body and mind your vexations are sure to be reduced, your pressures and burdens will be lightened and your capacity for wisdom will be enhanced. With body and mind relaxed, your attention will be concentrated, your body functions will be balanced and your mind will be calm and peaceful.
People sometimes recite the Buddha's name and transfer the merit to others in order to create good karma for sentient beings. While this is useful, its effect is indirect. This is a practice that's done more in Chinese Buddhism. Although also it's done in Japan. This is the Pure Land practice reciting the name of the Buddha Almeida He
says, while this is useful its effect is indirect. However, if we can relax our bodies and our minds and as a result, change our words, actions and disposition, this will more direct be more directly useful to ourselves and to others.
Strenuous strenuously seeking good things, and avoiding bad things will create a lot of tension. So avoid both of these extremes. So avoiding both of these extremes can go a long way toward relaxing our bodies and minds in daily life. There is a karmic reason for every occurrence in our life. Therefore, as you encounter each one, deal with it calmly and serenely thus it is easier to be relaxed. This is an example of practice and daily living exemplifying Chod.
For the Rodney says, speech and silence, motion and stillness, walking, standing, sitting and lying down. These are all practice in the Chan Hall, sitting standing, walking, stretching. These are all forms of practice, outside the hall eating and drinking, sleeping and arising, working after meals, all places all moments. These are also practice. When doing work that requires your attention, make sure that your mind and hands work together. Your mind should be where your hands and body are. Washing dishes leave them spotless. cutting vegetables be the knife that cuts perfectly. Splitting firewood, heating water sweeping the floor. Put your whole mind and strength into the task cleanly and skillfully. This is practicing Chun. Concentrate on your food while eating to deliberately and do not let your mind wander. Going to bed. Put aside the four elements of the body and the five aggregates of forms sensation conception, volition and consciousness. That is the five skandhas forget past, present and future just have a good sleep. This too is John.
When Mark some experience and practices and we sleep more readily more easily when it's time to lay down. Don't carry things in our head. As much.
He says coming to retreat to accomplish something may be a correct attitude. But for now you must forget all about goals. When working on the farm. You focus on plowing and weeding not the harvest. storms, floods, droughts and earthquakes are all beyond your control. If causes and conditions and past merit are good, there will be a rich harvest. If not, there may be a meager one or none at all. The farmer is only choice is to put his whole heart and strength into his work. He could not ensure any results. The very experience of arduous tilling and planting is itself a precious thing. Our efforts are never wasted. The effort we make today fuels the effort we make tomorrow. strength increases as we follow the path. He says therefore we make practice itself a goal that we can rely on. Whatever you're doing, eating, meditating, cooking, cutting vegetables. That is both the practice and the goal. Just single mindedly apply yourself to the task with an even down to earth balanced mind. With your mind thus free from peripheral issues. You will truly practice Chan. Good results appear when you don't cover gain and just pay attention to the practice. With this attitude, you will surely harvest a bountiful crop someday
going to read a familiar passage from Anthony de Mello. Just points it out so clearly and directly says this one watches without the desire to change what is because if you desire to change what is into what you think should be, you no longer understand if your practice feels boring or dull, and you want it to be bright, engaging, as long as you stick with that thought, and wanting it to be different, you're not there. The Melo says a dog trainer attempts to understand the dog, so he can train the dog to perform certain tricks. But a scientist observes the behavior of ants with no further end in view than to study ants to learn as much as possible about them. He has no other aim. He's not attempting to train them, or get anything out of them. He's interested in ants, he wants to learn as much as possible about them. That's his attitude. The day you attain a posture like that, you will experience a miracle, you will change effortlessly correctly, change will happen, you will not have to bring it about. As the life of awareness settles on your darkness, whatever is evil will disappear. Whatever is good will be fostered. You will have to experience that for yourself. But this calls for a disciplined mind. And when I say disciplined, I'm not talking about effort. I'm talking about something else. Look at a river as it moves toward the sea creates its own banks that contain it. When there's something within you that moves in the right direction. It creates its own discipline. The moment you get bitten by the bug of awareness. Oh, it's so delightful. It's the most delightful thing in the world. The most important, the most delightful, there's nothing so important in the world is awakening, nothing. And of course it is also a discipline in its own way.
Sheng yen goes on. Chan practitioners should not fear failure. Through failure we gain experience. No one succeeds in the myriad affairs of a lifetime.
But there may be, but there may be examples of failing at all. The Buddha himself experienced failure before he chose the Middle Way and achieved enlightenment. If you feel so far that you have not met your goals on this retreat, you are sure to fail in the time that remains, drop any ideas of success or failure, just treasure each present moment, making each second a second a pure practice, and it will be a rewarding time. Our bodies and minds may veer out of control and our unrealized dreams may dissipate. But those willing to undertake great vows will surely benefit vows taken again and again, remind us of their intent, and we gradually advanced toward the goal. We cannot immediately uphold all our vows. But as our efforts accumulate over time, where water goes, a channel forms how many times we have to drop the thought and return to our awareness it's like water dripping on a rock may seem that nothing is happening. But over time she says where water goes a channel forums?
Says during the interviews that is during Doakes on with his students, I've learned that some people are still very tense, still struggling with their meditation method. There are those who may have sat well for a few sessions, but the good feeling has not come back and they search for it in vain. They feel pressed for time, and their mental states have become more harried, impatient, intense. I've used many metaphors to explain that if you want to arrive quickly, you'll never get there. But many of you are still making trouble for yourselves, looking for pain to suffer. I love that phrase. Well, when will we learn? Buddhist practice is polishing your patience and forging your determination. When you demand peace of mind, your mind is not at peace. To deal with these afflictions you need to quote, move the firewood out from under the pot. This means not caring at all, acting as if nothing were happening, feeling that there is no harm in being a good for nothing. The very process of the meditation retreat is is itself the result. All you have to do is sit for seven days. If you do it well that is a result. If you do it badly, that is also a result. It's all valuable experience. Don't have your heart set on doing well. Just keep your mind on the meditation method. Don't get upset about Oblivion or scattered thoughts, pain, numbness, aches, itches, let it all happen. If the sky falls, pay no attention. I like there's no harm and being a good for nothing. Just get that out of the way. Stop worrying about being a failure. coming up short. Right in front of us is what we need to do. shunyata says I remind you please do not tense up. If you relax, At least your body can feel good and your mind can feel stable. If you feel tension and urgency, you'll end up with a belly full of anger. One of you said well for a stretch in his mind seemed to open he felt very comfortable and content. After that with me every sitting, he waited for his mind to open again. But it didn't. When body and mind are relaxed, comfort and ease will appear. If you're tense, hoping that your mind will open then you've already closed it tightly. A retreat is not a contest. There is no score no medals. Our only concern is perfecting the ability to relax and creating some spaciousness for our mind
kind of beating on this this theme here. But it's so helpful to realize that you can practice well, without tensing up. It changes everything. It's true you don't want to be lacks. But for most of us it's like we're walking down a road and we keep going off one side of the road. keep falling off let's say to the left. Let's call that being too tense. There are others go off on the right. They become too lacks But if you're constantly being too tense you need to be willing to really really dial back that intentionality that obsession with results
when you when you dwell in this moment, when you keep the mind on the practice in this moment, without thinking about how you're doing or where you're going, develops its own momentum. As Anthony de Mello says change happens, you don't need to make it happen just need to follow the recipe follow the advice we do have to be diligent do have to summon our strengths, our power but don't try to do more than your share.
teacher who said enjoy your practice
the body is relaxed and stable. Practice does become enjoyable. Breathing evens out
find we can stay present and look ever more deeply? That's all we need to do. Time is up, stop here and recite the Four Vows
