chan-buddhist-monks

"All things return to emptiness (guiyu kong 歸於空)—that is, there is no-self (wuwo 無我), no beings (wuren 無人), no living (wushou 無壽), no life (wuming 無命), no great being (wushi 無士), no ordinary being (wufu 無夫), no form (wuxing 無形), no appearances (wuxiang 無像), no men (wunan 無男), and no women (wunü 無女). Why? Because characteristics of a self are no characteristics; characteristics of a person, sentient beings, and lifespan are all free from characteristics."

"I have a deep conviction that the future of global Buddhism must rest on the inclusive (baorong xing 包容性) and syncretic nature (xiaorong xing 消融性) of the Han transmission of Chinese Buddhism as its main feature in order to take varying sectarian postures and viewpoints and return them to the original intent of the Buddha, so that a new form of Buddhism can emerge that is needed by all people."

"The śūnyatā or emptiness in the Prajñāpāramitā Sūtras refers to the emptiness of the self-nature of all dharmas. It doesn’t mean nothingness. Rather it refers to the fact that all dharmas, whether worldly or world transcending, are devoid of fundamental nature. This nature would include the conceptual, the corporeal, the abstract, or anything physical. The nature of every dharma or phenomenal existence is impermanence. If any view posits something as permanent, then such a view cannot point to the ultimate [nature of reality]."

"The supreme realization is seeing the original nature of mind. It neither affirms nor negates any conceptual point of view; hence it does not need language for expression. One can exhaust the resources of language and still not express ultimate Chan. This is because Chan transcends knowledge, symbols—the entire apparatus of language. You may call Chan “emptiness,” but it is not emptiness in the nihilistic sense, of “there is nothing there.” You may call it “existence,” but it is not existence in the common sense, of “I see it, so it must be there.” It is existence that transcends the fiction of our sense impressions of the world: of sight, sound, smell, taste, touch, and form. Yet this Chan is never apart from, is all of a piece with, our everyday world. It is indwelling in all beings, everywhere, at all times."

"Chinese Buddhism is indeed in a state of crisis, facing great challenges. The fact that many Chinese Buddhists subscribe to a bleak view of the future of Chinese Buddhism is something lamentable. Many of them feel that they are better off practicing Tibetan or Theravāda Buddhism. Some are even ordained into the Tibetan or Theravāda traditions. There would not be any future for Chinese Buddhism if all Chinese Buddhists held such attitudes. In the past I have said that the different forms of Buddhism are the same, whether it is Theravāda or Tibetan Buddhism. As long as either one of them exists, even if Chinese Buddhism is extinguished, Buddhism will still remain in the world. However, I said those words with great pain."

"[Chan masters] were not only highly accomplished practitioners, they were also well versed in literature, history, and Buddhist scholarship."

"The supreme realization of the original nature of mind neither affirms nor negates any conceptual point of view; hence it does not need language for expression. One can exhaust the resources of language and still would not express ultimate Chan. This is because Chan transcends knowledge, symbols—the entire apparatus of language. You may call Chan “emptiness,” but it is not emptiness in the nihilistic sense, of “there is nothing there.” You may call it “existence,” but it is not existence in the common sense, of “I see it, so it must be there.” It is existence which transcends the fiction of our sensory world of sight, sound, smell, taste, touch, and form. Yet, Chan is never apart from them, and is one with our everyday world. It is innate to all beings, everywhere, at all times."

"Material forms, visual consciousness, visual contact, the feelings unpleasant or pleasant or neither-unpleasant-nor-pleasant that arise conditioned by visual contact are empty, empty of eternal and unchanging nature, empty of anything belonging to self. Why is this so? This is nature as it is. Ear, nose, tongue, body, and mind are also thus."

"Silent illumination is actually the most direct method, because Chan is not something that you can use your mind to think about. It’s not something that you can use any words or form of language to describe. The method is simply to do away with any method of practice. Use no method as the method itself. … The silent illumination method is to not have any thoughts. At that moment you just put down everything, and that is the state of Chan itself. Silent doesn’t mean falling asleep. That’s why we have to follow the word “silent” with the word “illumination,” that is, your mind must be very clear."

"Only Chan Buddhism as a school (zong 宗) retains the spirit of Chinese civilization; only the Chan school can unify and absorb the essential teachings of all the various Mahāyāna Buddhist traditions without ever falling into deterioration."

"In life, most people are unable to let go of this and that; specifically, they cannot put down their money, their wealth, fame, and social status. In death, even though they should be able to put down everything, many still cannot. Because they cannot relinquish their “smelly skin bag” (chou pinang 臭皮囊), they’re propelled to buy a piece of land to house it. These are the foolish things that people do."

"“The spirits and immortals of old had no special tricks; they were simply happy as could be, and they never worried.” This should be the motto of all cultivators. (p. 29)"

"All afflictions are based on selfishness. That is why we have so much anger and so many troubles. (p. 33)"

"If we understand the Precepts, we will be able to enter deeply the entirety of the Buddhadharma. If we do not understand the Precepts, then we will drift like clouds in the sky, devoid of any foundation. (p. xvii)"

"In the Buddhadharma, equality is found even in the realm of the Buddhas. All Buddhas are equal. It is not that some Buddhas are bigger than others, some taller and some shorter, some better and some worse, some lighter and some darker. All Buddhas are in accord and they have no mutual obstruction. (p. 133)"

"...most people find it harder to give money than to slice off a piece of their flesh. (p. xvii)"

"Don’t get scared when you hear me call television, radios, and computers “man-eating goblins.” No need to be afraid. My hope is that you will clearly recognize these things for what they are. Once you recognize them, those electric gadgets lose their power to confuse you. But if you’re confused by them, then they can gobble you down. (p. 67)"

"When silence reaches an ultimate point, the light penetrates everywhere. (p. 26)"

"If you want to understand, All Buddhas of all times, Observe the nature of the Dharma Realm: Tathagatas are made only from the mind. (p. 1)"

"Education is without beginning or end. There is not a single location that is not a place of learning, and there is not a single moment that is not a time for learning. (DRBU website)"

"When a proper person practices deviant dharma, even the deviant dharma becomes proper. When a deviant person practices proper dharma, even the proper dharma becomes deviant. (p. 5)"

"When you reach the end of the mountains and rivers, You are free to roam throughout the Dharma Realm. (p. 86)"

"I often use the suitcase as a metaphor for life: we pick it up when we need to, and we let go of it when it is time to do so. When we pick up something, we should be able to shoulder the responsibility with courage, with the resolve and sense of mission in serving. When it is time to let go, we should also follow conditions and let go in a calm and composed manner. The ability to let go makes it easy to pick up again. When you are willing to take a step forward, there will be hope for the future."

"As the saying goes, “a mind without desires makes a character noble.” A person may be without glamorous outfits or sensual enjoyments, but as long as he or she is not greedy for anything, he or she will naturally be noble in character. A person who is detached and without desires does not get jealous or compare himself with others, does not oppose or fight with others, and does not treat people or matters with arrogance and insolence, but follows any conditions with perfect ease. Take the many eminent and virtuous people throughout history, for example. They earned the respect of others not because of their wealth, but because of their moral integrity nurtured through living simple but content lives. They are the true models of living the philosophy of emptiness."

"Picking up and letting go are two sides of the same coin; they are equally important. To pick up does not mean to fight for something; it is a resolve, a form of tolerance, and wisdom. To let go does not mean to ride on a loose rein and indulge oneself; it is the bodhisattva spirit of giving, only making contributions and not expecting anything in return."

"Morals and a person’s life are closely related, for instance, if someone praises us for being a person of morals, we will certainly be very pleased. Conversely, if someone says we are an unethical crook, we will be upset for a long time. So we can see that morals have significant implications for every person’s life."

"Speaking of happiness and peace, what is the purpose of our existence in this world? Is it to find happiness? Or to experience suffering? Of course, most people would say, “Happiness!” In reality, how many people actually enjoy happiness and peace? What we hear and see most often are the wails of grief over the catastrophes of this world. These include natural disasters and man-made calamities such as war, violence, famine, poverty, and various stresses and anxieties experienced in everyday life. Very few people think of life as truly happy."

"Happiness and peace come from detachment and contentment In this world, some people pursue material happiness and others pursue nature’s tranquility and peace, while some pursue material transcendence and spiritual happiness attained from detachment and contentment. So what type of happiness should we be pursuing? Material life may satisfy our daily needs, but it does not bring sustained happiness; only detachment and contentment allow us to enjoy lasting happiness."

"Compassion is not a demand on others, nor is it a standard by which we judge people. It is a way to discipline ourselves. Compassion does not mean blind tolerance to physical attack or verbal abuse. When justice is threatened or when good people are being slandered or attacked, we should stand up bravely for them. Compassion is not a momentary emotion, but a persistent service for others. Compassion is not just being kind only to our friends and family, nor does it mean we are to expect anything in return. Compassion is not always about praises and encouragement. Sometimes, in the interest of common well-being or to subdue the hard-headed, an angry expression is required to subdue villains. This is actually the greatest and most difficult form of compassion."

"In this world, the meaning of compassion is often distorted, leading to excessive indulgence and turning a blind eye to what is wrong. When applied inappropriately, compassion can become the source of crimes and wrongdoings. For instance, the common practice of freeing live animals actually causes harm to more animal lives. Inappropriate and lavish giving of money only nurture greed and corruption. Therefore, true compassion and tolerance must be supplemented by prajna wisdom to prevent traveling down the wrong path, rendering the initial intentions futile."

"Wisdom is like a bright light, shining through people’s delusion and ignorance; it is also like a varja, eradicating delusional worries. Within the various Dharma services and activities, I believe we are able to learn much wisdom of the Dharma. It is wished that the legacy can be sustained into the future for the benefit of the next generation."

"Buddhism is a kind of moral education which can support the establishment of views in dealing with people and situation. The Five Precepts are the basic morals in conducting oneself; they provide the standards in accordance with kindness for people’s behavior. For instance, the precept of “not taking intoxicants” means not to take any substance which impairs one’s wisdom; in the perspective of today’s society, it is not taking drugs. By not taking drugs, our body and mind will be calm and will not go on to transgress on others. Hence, morals are the standard for cultivation, the self-realization of the conscience. For a person of cultivation, his or her morals are undoubtedly noble."

"Bodhisattvas base their spiritual cultivation on “placing every thought on the attainment of buddhahood, and focusing every mind on delivering sentient beings.” Ordinary beings from the Saha World on the other hand, usually use spiritual cultivation as an excuse to retreat into mountain forests and live a secluded life so as to pursue liberation for themselves. However, according to Hui-neng the Sixth Patriarch, “Buddhism’s being in the world is not separate from the awareness of the world. To seek bodhi apart from the world is like searching for the horn of a hare.” How can one speak of spiritual cultivation or attaining buddhahood if one remains distant from the world and its people?"

"In today's world, technological and medical advances have prolonged the human lifespan. However, such advances have also led to increasing estrangement and apathy among people. More and more people are feeling the lack of happiness and peace in their lives."

"Develop a true mind that is as intrinsic as our nature: Each one of us possesses an intrinsically true nature. Once we uncover the true nature that is like the ocean, like space and like the earth, we can take one step further and uncover our original face, return to our native home, and retrieve what has been ours from the very beginning. In general, anything that enables us to accomplish the ultimate goal of benefiting both oneself and others as well as enlightening both oneself and others must never be lost or forgotten by learners of the Dharma. These include gratitude, humility, determination for the Way, merit, deep belief, respect, magnanimity, and endurance, all of which are the resolves that Buddhists cannot do without."

"In Buddhism, human beings are referred to as “sentient beings.” In other words, they are beings that come into existence once the necessary conditions gather together. In this world, there is no such space or time that enables an individual to exist alone, because beings must depend on each other in order to survive. Only when the conditions around us gather together will we be able to live. For this reason, we must allow these conditions to gather together, and then share them with others, and allow other people to benefit from them. We must never leave the crowd and become selfish practitioners, because buddhahood can only be attained by interacting with sentient beings; without them, not only are we no longer able to survive, buddhahood will also be out of reach."

"Self-Awareness is essentially a form of self education. According to the Buddhist sutras, we must be reliant on ourselves and the Dharma, but never depend on external influence. Similarly, we should teach ourselves to maintain alertness at all times so that we can assimilate and derive global understanding of all events around us. This is what I mean by self education."

"To resolve means to cultivate the field of your mind, which is also the first thing we have to learn as Buddhists. Without cultivating and developing the field of our mind, no matter how good the conditions we may possess, or how much fortune and merits we may have, the sprout of bodhi wisdom will still not grow. This is similar to a seed without a good and fertile land, no good flower or fruit will ever grow out of it. Therefore, if we wish to open up and develop our spiritual wealth or utilize our energy, we must begin by resolving."

"It has all been for Buddhism's sake. Despite having grown up inside a monastery living a frugal and simple life, I never for a moment felt mistreated or deprived, because it was all for Buddhism’s sake. I became ordained for Buddhism’s sake; I remained firm against temptations of rich offerings from conducting chanting services, because I had resolved to devote my life to propagating the Dharma and benefiting sentient beings for Buddhism's sake; I declined positions of abbot and those of authority and fame from a young age, because I had my own thoughts and directions, and it was “all for Buddhism's sake.”"

"Develop a true mind that is as vast as the ocean: Not only is the ocean a palace for aquatic animals, it is also a place filled with inexhaustible treasures. Take a look at oil drillers today. Don’t they always dig deep in the ocean for the oil? The ocean’s resources are usually what supports and makes a country wealthy; this is why every country protects its water rights, because to them, they are protecting their national property. Our mind is also like the ocean, it is a womb that nurtures the treasures of compassion and bodhi wisdom awaiting us to uncover."

"While persistence is important, one must also never forget the initial vows, and be an unrequested helper to people. To be an unrequested helper means to actively offer your help, and never fall behind others in shouldering responsibilities. People usually wait for others’ requests or invitation before offering their help, but a truly compassionate and generous person will automatically step forward and offer a helping hand when seeing others in need. Just as said in the Vimalakirti Sutra, the bodhisattva “befriended and pacified people without being requested.” To be an unrequested helper to our families, friends, society and country is a demonstration of the best volunteer spirit."

"I used to urge that “everyone be a police,” so that they can help the police to keep order in a society overflowing with chaos and problems. The best way for a nation or society to improve is for everyone to be a police. A police is like a guardian who also shows the bodhisattva spirit. Therefore, not only are compassion and initiative required to practice the bodhisattva path, one also needs to do so with activeness and bravery."

"Before attaining Buddhahood, Prince Siddhartha lived a privileged life of abundance and joyful bliss in the palace, never knowing what suffering is. Till one day came the time for him to step outside the palace, where he saw for himself what old age, sickness, death, and rebirth are like in the world. At that moment, it finally dawned on him: “So this is the reality of the world!” Right there, he realized that people should fully bring forth the value of life and to actively elucidate the meaning of life. Soon after, he decided to give up the throne he was to inherit and trod alone on the path of cultivation. In the course of his cultivation, the Buddha had profound realization of two states:"

"Two, the equality among sentient beings: When you witness the many shortcomings and imperfections of human nature in this world we live in, do you still have faith in humanity? Even though humans have so many inadequacies, but in the eyes of the Buddha, the mind, buddha, and sentient beings are no different. He told us, “All beings have the wisdom and virtue of the Tathagata,” and will ultimately attain Buddhahood."

"One, the lasting nature of life: Life may appear to be one span after another, arising and ceasing, however, within the arising and ceasing, there is its unchanging nature, which is always timeless, coexisting with space, and nature."

"Self-awareness is also a way of self-education, and this also refers to what is mentioned in the sutras, “Rely on yourself, rely on the Dharma, and rely on nothing else.” Self-education is the key to our success, as we are most clear of our own faults and ignorance, we must educate ourselves and teach ourselves how to rectify our shortcomings. In other words, we must be demanding of ourselves, and attain the ability for self-learning, self-enrichment, and self-reflection. We need to learn to seek the cause in ourselves and make consistent effort in questioning ourselves, be self-aware, be one with our own initiative, and enlighten ourselves. Through continued self-reflection, we are able to find our true self. Otherwise, it will be as Sutra of Bequeathed Teachings indicates, “I am but a guide that points out the path to you; if you do not follow, it is not the guide to blame. I am but a good doctor who prescribes the medicine for your illness, if you do not take the medicine, the fault does not lie with the doctor.” If we do not even attempt to enlighten ourselves, not only will the Buddha not be of help to us, even a world of books on Buddhism will not help us gain understanding of the profound prajna wisdom. Therefore, we must read extensively and study deeply the Buddhist texts; the process of listening, thinking, and practice will enable us to be self-awakened and self-enlightened."

"Just as the Venerable Master once said, “Life is a marathon race; we need to persevere over distance and time.” It is the same with learning Buddhism and cultivation, it is a lifetime undertaking or even life after life till the end of time, all of which needs perseverance. Of course, every lifetime will bring us much wisdom and experiences. Ultimately, if we can combine the experiences we have gained life after life, we will be like the Buddha’s “realization” in fulfilling the meaning of life."

"Compassion is the common language of this world than can break down all barriers in human relationships. However, for most people it is easier to give rise to compassion when it comes to friends and relatives whom they have connections with; it is not easy to practice compassion on strangers. In reality, Buddhism teaches us that even for people who appear to have little connection with us in this lifetime, they could be our relatives and friends in our past lives. As such, regardless if we know one another or not, we should treat each other with compassion."

"Compassion, regardless of one’s status or position, is the treasure within every person’s mind. The Venerable Master said, “One can be without anything, but never without compassion.” Compassion is giving others joy and alleviating their suffering. If a person can always embrace compassion and uphold kind thoughts, then naturally there will be less troubles and worries in live."

"I used to divide generosity into four grades: 1) giving of money, 2) giving of labor, 3) giving of language, 4) giving of goodwill. Money will be of no use if one does not know how to use it properly. Sometimes there may not be as many works available, but words of kindness will never be too much. If one offers good intentions and continue to wish others well, or even teach the Dharma to others, one will be practicing supreme generosity."