Fellow teachers and students,

Psychology Among the eighty-four thousand teachings of Buddhism, Chan is the most enthusiastically studied and discussed in the world today. Although once confined to the East where it originated, the study of Chan has captured attention and interest in the West. For example, many universities in the United States have set up meditation groups. It is encouraging to see meditation spread from the confines of the monasteries into the modern world, where it is playing a very important role.

To describe Chan is not an easy task, for Chan is something that can neither be talked about nor expressed in words. The moment language is used to explain Chan; we are no longer dealing with its true spirit. Chan is beyond all words, yet it cannot be left unexpressed. What is the origin of Chan? Chan is the abbreviated form of the Chinese transliteration of the Sanskrit term dhyana; it means quiet contemplation. Originating in India, legend has it that during an assembly on Vulture Peak (Grdhrakuta), the Buddha picked up a flower and held it up to the assembly without saying a word. The millions of celestial and human beings who were gathered at the assembly did not understand what the Buddha meant, except for Mahakasyapa, who smiled. Thus, Chan was imparted without utilizing any spoken or written language: it was transmitted directly from mind to mind. Later, Chan was introduced into China. During the time of the Sixth Patriarch, Huineng, Chan flourished and developed into five schools, which became the mainstream of Chinese Buddhism.

What is Chan? Chan Master Qingyuan said that Chan is our “mind.” This mind is not the one that discriminates and recognizes things. It is our “true mind.” This true mind transcends all tangible existence, yet it manifests itself in all existences in the universe. Even the very ordinary things in the universe are full of the subtleties of Chan. Chan Master Baizhang said that Chan is “everyday living.” He said that chopping firewood, carrying water, putting on clothes, eating food, standing, and walking are all Chan. Chan is not something mysterious. Chan is closely related to daily life. Therefore, every one of us can experience Chan.

Today, the internal world of people is often in conflict with the external world, and life becomes a burden and a nuisance for them. They cannot delight in and seize the opportune moments of Chan in everyday living. In contrast, Chan masters are very humorous and interesting. With just a few sentences, they can relieve us of our worries and troubles and thus guide us to true happiness. This transformation to happiness is very much like turning on a huge complex machine by simply pressing the start button.

No complicated knowledge or repetitious thinking is required. The Chan state of mind is very lively and vivacious. What is the value of Chan? When applied to everyday living, Chan adds colors. It expands our minds, enriches our lives, elevates our characters, helps us to perfect our morality, and leads us to the state where we will be at perfect ease, even when we are at the brink of life and death. What then are the wonderful teachings that the Chan masters have set down and passed on to us? How can we understand the delight of Chan through the use of language?

I. Have and Have Not

We are accustomed to thinking that all existence can be differentiated by names and related to in terms of duality. Actually, all things cannot be divided into distinct halves. For example, most people usually think that “have” and “have not” are two opposing concepts: if one “has,” then he/she cannot be in a state of “not having”; if one “has not,” then he/she cannot be in a state of “having.” To them, “have” and “have not” cannot coexist. The speech and behavior of Chan masters transcend the ordinary concepts of “have” and “have not,” embracing both of these seemingly opposing concepts and reaching a higher level of “have” and “have not.” Their view is different from that of ordinary people; if we use our customary approach to such a way of thinking, we will fail to truly understand the Chan masters.

When the Fifth Patriarch wanted to pass on the  robe and bowl, symbols of the Dharma, to a successor, he told each of his disciples to write a verse by which  he could decide who among them had realized Truth.The robe and bowl would only be passed on to the one who had realized Truth, and that person would become the Sixth Patriarch. His eldest disciple, Shenxiu wrote the following verse:

The body is a bodhi tree,

The mind is a mirror bright;

Always wipe it carefully,

So that dust does not alight.

After seeing the verse, everyone praised Shenxiu, saying that his state of mind was indeed superior. The Fifth Patriarch thought otherwise and said, “Not bad, but the writer of this verse has not yet seen the Way.” Huineng, who worked in the rice mill, asked someone that night to write his verse on the wall as well:

Bodhi has nothing to do with trees,

And the mind is not a mirror bright

Since there was nothing to begin with,

How can dust alight?

After seeing this verse, the Fifth Patriarch knew that Huineng had seen the empty nature of all dharmas and had entered the Buddha’s path. So he passed on the robe and bowl of the Chan School lineage to Huineng, who went on to become the Sixth Patriarch. Everyone in the monastery had expected that Shenxiu would surely become the Sixth Patriarch as he had a good grasp of the principles of Chan, was the headmaster among the disciples of the Fifth Patriarch, and the Fifth Patriarch had also instructed the other disciples to practice according to Shenxiu’s verse.

Instead, the Fifth Patriarch chose Huineng, whom nobody had heard of before, as his successor. Although Shenxiu had attained a high state of cultivation, he was still confined to the mind of “having,” and his understanding of Chan was not yet supreme. The ultimate path is one that integrates “have” with emptiness (sunyata). This is the difference between the Chan mind and the ordinary mind. It is only when we can transcend “have” and “have not” that we can realize the ultimate Chan mind and experience the wondrous truth of Chan.

Let me illustrate with another well-known case in the history of Chan. One day, someone asked Chan Master Zhaozhou, “What does Zhaozhou mean?” Zhaozhou answered, “East gate, south gate, west gate, and north gate.” This answer seemed to be totally irrelevant, but in fact, this answer about the four gates had a hidden meaning. It signified that the Chan of Zhaozhou was wide open and was not limited to any particular school. Chan is not at all restricted by space.

Someone asked Zhaozhou, “Do dogs have a Buddha Nature?” Zhaozhou replied, “Yes.” Another person asked him the same question: “Do dogs have a Buddha Nature?” This time Zhaozhou answered, “No.” Why did Chan Master Zhaozhou give two different answers for the same question? From the worldly point of view, this was rather contradictory, but to Chan Master Zhaozhou, this was a lively way of teaching. When he said “yes,” he meant that dogs have the potential of becoming Buddhas. When he said “no,” he meant that dogs have not become Buddhas yet. When answering a question, Chan masters are careful to determine the intention and the state of mind of the person who asks the question before giving the appropriate answer.

Emperor Wu of the Liang Dynasty was one of the most devoted Buddhists in Chinese history. During his reign, he built many temples, erected Buddha statues, and constructed roads and bridges. It was during this time that Bodhidharma came from India to China to spread the Dharma. Emperor Wu asked him, “I have done so many good deeds. What merits have I accumulated?” Bodhidharma replied coolly, “No merits at all.” Emperor Wu was not very pleased with this answer. He pressed again, but Bodhidharma would not give him any further explanation. Eventually, Bodhidharma left because he could not communicate with Emperor Wu. Actually, how was it possible that the good deeds of Emperor Wu had produced no merit? When Bodhidharma said, “No merits at all,” he meant that in the mind of a Chan master, there is no such dualistic concept as “have” and “have not,” as experienced by the ordinary mind.

Ordinarily, we perceive and differentiate things through our senses. For example, when we look at a mountain or a river, we see it only as a mountain or a river. After we start practicing Chan, we begin to realize that all existence is illusive. At this point, the mountain is no longer a mountain and the river is no longer a river. When we have attained complete realization, all relative concepts of “is” and “is not,” “mind” and “matter,” have become integrated. At this point, the mountain is again a mountain and the river is again a river. The mind of Chan has become unified with the external environment. The flowing sound of rivers becomes the wonderful Dharma. Green mountains become Buddhas’ pure bodies. The world of Chan is limitless when the relative boundary of “have” and “have not” is destroyed.

II. Motion and Motionlessness

The basic doctrine of Buddhism is the Three Dharma Seals, which says that “All samskaras (composite things) are impermanent”; “All dharmas do not have a substantial self”; and “Nirvana is perfect peace.” The ultimate goal of studying Buddhism is to attain the state of perfect peace, nirvana. This “perfect peace” is different from the ordinary concept of motionlessness. In our everyday life, when we say that a certain object is in motion and another object is motionless, it is due to the action of our mind. All phenomena are created by our mind.

Actually, phenomena themselves do not make the distinction of being in motion or being motionless. What makes the distinction of being is the clinging in our minds that is caused by delusion. If we can free ourselves from this clinging, our minds will then be at peace and everything will be in harmony. After Huineng, the Sixth Patriarch, received the robe and bowl from the Fifth Patriarch, he went into seclusion for fifteen years before he started to teach. One day, when he came to a temple, he saw two people having an argument in front of a banner. They were arguing about why the banner was moving. The one said, “If there is no wind, how can the banner move? Thus, it is the wind that is in motion.” The other said, “If the banner does not move, how do you know that the wind is blowing? Therefore, it is the banner that is moving.” In the meantime, Huineng listened patiently to their argument. Finally he said to them, “Please don’t argue anymore. Neither the wind nor the banner is moving. It is your minds that are moving.” From this exchange, we can see how Chan masters look at the world: they look within themselves rather than dwell on the superficial appearance of phenomena. After all, phenomena exist in a transient and fragmented manner. Differentiation arises in our minds because of the stirring of our thoughts.

When our minds are tranquil, objects are not capable of making distinctions on their own. However, when our minds are stirred, we differentiate phenomena, causing distinction and separation between others and ourselves. Therefore, the key to realizing the state wherein motion and motionlessness are in harmony and no longer differentiated lies in whether we have indeed eliminated all the discrimination arising out of perceived differences. In this way we can reach perfect peace.

Emperor Xianzong of the Tang Dynasty was a very devoted Buddhist and wanted to send someone on a trip to Fengxiang to bring back some of the Buddha’s relics. Han Yu, a government official, tried to dissuade the emperor from such an undertaking. Xianzong was very angry with Han Yu and demoted him to the post of provincial governor of Zhaozhou. Zhaozhou was located in the southern part of China, which was not very civilized at that time.

However, a well-educated and highly cultivated monk called Chan Master Dadian was living there. He was highly respected by the local people. Being a highly educated Confucian scholar, Han Yu was very proud of himself and, of course, looked down upon the Chan Master. However, since there was no one else living around Zhaozhou with whom he could have intelligent discourse, he reluctantly went to visit the Chan Master. When Han Yu arrived at the temple, the Chan Master was in meditation.

Han Yu did not want to disturb him, so he decided to stand to the side and wait. After a long time had passed, the Chan Master was still motionless. Han Yu started to become impatient. Seeing this, the Chan Master’s disciple whispered to his master, “First, influence through meditative concentration, then eradicate arrogance through wisdom.”

This was said to the Chan Master but, in fact, it was meant for Han Yu. What the disciple was indirectly saying to Han Yu was: The Master’s meditation is a wordless teaching for you; he is testing your patience. The moment you succeed in passing his test, he will use his words of wisdom to rid you of your arrogance. At this point, Han Yu was convinced that the Chan Master’s erudition and cultivation were profound indeed. They eventually became very good friends.

From the above examples, we can see that in the minds of Chan masters, motion and motionlessness are united as one. This understanding is reflected in the way they teach. In the course of their teaching, Chan masters sometimes instruct through silence and at other times through powerful preaching, like the roar of a lion. Every single movement of a Chan master is full of the subtleties of Chan—be it a short, gentle reminder or a forceful rebuke; an advance or a retreat in stance; a question or an answer; a frown or a smile; the drinking of tea or the eating of rice. To most of us, our everyday living experiences tend to convince us that motion and motionlessness are two distinct states. However, motion and motionlessness as realized through the meditative concentration of Chan are indeed unified, perfectly free, and natural.

III. Practice and Understanding

Some people say that Buddhism is a philosophy.This is a correct assessment from an intellectual point of view; however, the real essence of Buddhism is practice. Truth can be realized only through practice. The real spirit of Buddhism will be lost if we limit ourselves only to the study of the doctrines and neglect the religious practice of Buddhism. To a genuine Buddhist, to carry on intellectual discussions of Buddhism in the absence of practice is only a form of frivolous debate and should be avoided. If one treats Buddhism merely as a philosophy, one will never experience the essence of Buddhism. This is because in Buddhism, understanding and practice are equally emphasized. In the Chan School, what is important is experience from actual practice, and not a reliance on written or spoken language.

In the Chan School, cultivation and realization of the Way are personal endeavors. To whatever extent one cultivates, one is that much closer to awakening. If one dwells on theory alone or simply parrots what one has heard, then one will not realize any results. It is like leading a thirsty horse to water; if the horse refuses to drink, it will eventually die of thirst.

Similarly, all the teachings in Buddhist sutras serve as a compass for guiding us toward truth. After we understand them, we need to practice accordingly in order to taste the sweet dew of the Dharma for ourselves.The following saying reminds us that practicing is “like drinking water.only you will know for yourself whether it is cold or warm.” If we want to truly understand Buddhism and Chan, it is up to us to practice personally and attain realization. No one else can tell us what Buddhism and Chan truly are.

How do the Chan masters practice and attain realization? They attain realization by living in the community of the sangha and practicing in every waking moment of their daily lives. The virtuous ones of the past always said, “Gathering firewood and carrying water are all Chan.” In our everyday life, we can practice while putting on our clothes, eating our meals, waking, sleeping, and even going to the bathroom.

The beginning of the Diamond Sutra describes how the Buddha led a life of prajna as he put on his robe, carried his bowl, and went on his alms rounds. Just like all of us, enlightened persons have to put on clothes and eat food; however, they do it in a markedly different way from the rest of us. Thus, it is said that Buddhism is not to be found outside of the mundane world.

We often foster the misconception that we have to go deep into the mountains or wilderness to practice and attain realization. Actually, we do not need to isolate ourselves from the community in order to practice. If we can extinguish the fires of anger in our hearts and minds, then every environment in which we find ourselves will be a cool, comfortable place. We can even practice right in the midst of the noisiest marketplace.

If we have a thorough understanding of the teachings of Buddhism and if we practice accordingly, we will be able to make twice the progress with half the effort. For example, a basic teaching of Buddhism is dependent origination, which means that all existing phenomena of this universe arise due to the coming together of the appropriate causes and conditions and will cease to exist when the necessary causes and conditions are no longer present. There is no such thing as a creator of the universe; in order to shape the events in our lives, it is our responsibility to put in the requisite efforts.

From the teaching of dependent origination, we can infer that all beings are equal and have the Buddha Nature. All beings have the potential of becoming Buddhas. The process leading to the fruition of this potential is dependent upon the determination and practice of the individual. Our own actions determine our future. Thus, correct understanding and diligent practice of this Buddhist teaching will help us to develop a progressive and positive outlook on life.

From the teaching of dependent origination, we can also infer that this universe is in harmonious unity. All phenomena and all beings are interdependent. With this understanding, we can easily see how self-centeredness is contradictory to harmony and why the distinction of self versus others should be abolished. In order to live in harmony with others, we should direct our care and help toward others and not be centered on ourselves.

IV. Purity and Impurity

Nature itself does not make any distinction between purity and impurity, or prettiness and ugliness. It is our subjective likes and dislikes that makes the distinction. It says in the Vimalakirti Sutra, “When one’s mind is pure, the land will be pure.” Ordinary minds, however, are clouded by the “five dusts” (the objects that are perceived by the five senses) and deluded by the outward appearance of all phenomena, preventing the pure nature of all dharmas from being seen. The minds of realized Chan masters are pure and unobstructed. Their minds are the Buddha Mind, and they can see the real nature of all things. To them, there is no difference between good and evil, beauty and ugliness, or right and wrong. While an ordinary being sees the world as corrupt and impure, Chan masters see the world as a pure Buddha Land. The Chan state of mind is not something that one can either feign or argue about. 

Once, Chan Master Zhaozhou made a bet with his disciple, Wenyan. Whoever could compare himself to the lowest and most worthless thing would be the winner. Chan Master Zhaozhou said, “ I am a donkey.” Wenyan said, “I am the rear end of the donkey.” Zhaozhou said, “I am the excrement of the donkey.” Wenyan said, “I am the maggot inside the excrement.” Chan Master Zhaozhou was stumped and could not continue, but asked, “What are you doing in the excrement?” Wenyan answered, “I am cooling myself off from the summer heat!” As the minds of Chan masters are pure, they are at ease even in places that we consider the filthiest. To them, everywhere is a pure land; therefore, they can feel free wherever they go.

One day, Chan Master Ikkyu went out with his disciple. They came to the shore of a river where a woman stood, hesitating to cross the fast flowing water. Out of compassion, Chan Master Ikkyu carried the woman across the river on his back. Having done so, he eventually forgot about the matter. His disciple, however, was bothered by his master’s act of carrying a woman on his back. One day, the disciple said to Chan Master Ikkyu, “Master, something has been bothering me for several months. Can you help me to solve this problem?” Chan Master Ikkyu asked, “Oh! What is it?” The disciple said, “You always teach us to keep the distance from women. But several months ago, you carried a woman across the river. Does this not contradict your teaching?” After hearing this, Chan Master Ikkyu exclaimed, “Ah! I only carried that woman from one side of the river to the other and left her there, but you, poor fellow, have been carrying her around in your mind for several months!”

From this story, we can see that the state of mind of Chan masters is open and undiscriminating. Chan masters do not discriminate between the pure and the filthy, or male and female. They understand that the mind, the Buddha, and all beings are equal.

V. The Practice of Chan

We have discussed Chan at length today. I hope you have been able to taste a little of the wonderful flavor of Chan. However, Chan is not something that can be experienced through mere words; it needs to be practiced. I would like to offer some suggestions on how to practice Chan.

A. Investigate Chan through doubts

In other religions, there is no room for doubt; one has to believe unconditionally. But Chan encourages one to begin with doubts. A little doubt will lead to a little realization. Great doubt will lead to great realization. Without doubts, there will be no realization.

B. Seek realization through contemplation

Once doubts are aroused, one needs to contemplate them in order to attain realization. Kung-an1 and hua-tou2 are devised to arouse the doubts of the Chan practitioner; for example, “What was one’s original face before being given birth by one’s parents?”; “Do dogs have the Buddha Nature?”; and “Who is reciting Buddha’s name?” Diligent contemplation of kung-an and huatou will eventually lead to realization.

C. Study Chan by questioning

When contemplating hua-tou, the most important thing is to continue questioning until realization is attained. It is like trying to catch a thief; one must tirelessly keep up the pursuit until the thief is apprehended. For example, when contemplating “Who is reciting the Buddha’s name?”; one can ask, “Is it the mind that is reciting?”; “Who is the mind?”; “If the mind is me, then is the mouth that is reciting the Buddha’s name not me?”; “If the mouth is me, then is the body that prostrates to the Buddha not me?”; “If the body is me, then are the eyes that pay respect to the statue of the Buddha not me?” Complete realization will be attained if one pursues such inquiry.

1 “Public cases” in Chan records.

2 A word or sentence used as a tool for cultivation in Chan.

D. Realize Chan through personal experience

In order to practice Chan, one has to start with doubting, contemplating, and questioning; however, the final and most important stage is the personal experience of Chan. Chan is not something that is expressed in words nor contemplated with our hearts and minds; in fact, we must let go of all these to experience Chan. Realization is a state of mind that cannot be described with words. Chan can only be experienced by those who have attained it.

Have you ever listened to a rippling brook? That is the sound of Chan! Have you ever looked at the green leaves of a willow? That is the color of Chan! Have you ever seen the heart of a lotus blossom? That is the mind of Chan! Through today’s discussion, I hope you will find your mind of Chan. Thank you.

Hsing Yun’s Chan Talk

The following Chan stories are excerpted from a book tentatively titled Hsing Yun’s Chan Talk. First published in Chinese in 1996, Hsing Yun’s retelling of one hundred enlightenment stories of Chan draws on the efforts of the patriarchs and Chan masters who, for hundreds of years, tirelessly devoted their energies to teaching and spreading the essence of Chan. Although Chan is a state that transcends the medium of language, that cannot be perceived merely by visual or auditory senses, and is individually experienced, Hsing Yun reminds us that the Dharma can be realized within this world. Stories about Chan Masters Bodhidharma, Foguang, Huineng, Longtan, and Deshan, all convey the richness that Chan brings to all aspects of one’s everyday life. In the story entitled, “There Is No Substitute,” Hsing Yun’s commentary is clear: “No achievement in this world is attained without effort. A thousand-foot tower rises from the ground up; a journey of a thousand miles begins with a single step. In the distressful cycle of samsara, no one can take our place. Everything depends on our own efforts!” Lending their considerable talents to further enhance the Chan experience, famous Chinese painter Gao Ertai and his wife Pu Xiaoyu specially painted a hundred lively works in accompaniment to the stories. Through this collection of stories, Hsing Yun demonstrates that ultimately Chan is just an experience to enlighten one’s true nature and inspire self-discovery.

Midnight Stroll

In the monastery where Chan Master Xianyai lived, there was an apprentice monk who often took advantage of the cloak of darkness to stealthily climb over the monastery wall in search of fun and games. One night, during his rounds, Chan Master Xianyai discovered a tall stool in the corner of the monastery wall, whereupon it dawned on him that someone had been sneaking out. Without alerting the others, he effortlessly moved the stool to the side and stood in its place to await the return of the apprentice monk.

In the deep of night, the sated apprentice monk returned. Unaware that someone had moved the stool, he stepped squarely on the head of Chan Master Xianyai before leaping to the ground. Only then did he clearly see that it was the Chan Master, frightening the young monk out of his wits! However, not offended in the slightest, Chan Master Xianyai comforted him, “The hour is late and the ground is heavy with dew. Take care not to catch a chill! Hurry back and put on some more clothes.”

No one else in the monastery learned of this incident and Chan Master Xianyai never mentioned it. However, from then on, not one of the monastery’s more than one hundred apprentice monks ever again wandered out at night.

The best education is one of love. With encouragement instead of reproach and solicitude instead of punishment, it is even easier to bring about  the desired effects of instruction.

Those like Chan Master Xianyai take the principle characteristics of Chan education—compassion and skillful means—and develop them to the utmost. Whether through shouts and blows, or discipline, we must first consider the student’s capacity before we can implement great compassion and skillful means. Parents and teachers everywhere should first examine the inherent nature of their children and students, and then apply education, reform, affection, and personal example; this is indeed the best Chan teaching.

The Moon Is Theft-Proof

When not propagating the Dharma, Chan Master Liangkuan normally lived in a plain crude thatched shed at the foot of a mountain. His life was a very simple one. One night, as he was returning from discoursing on the sutras, he chanced upon a thief who was cleaning out his simple dwelling. When the thief saw that the Chan Master had returned, he panicked, not knowing what to do. Liangkuan amicably said to the empty-handed thief, “Can’t find anything worth stealing, eh? I guess you made this trip in vain. How about this: why don’t you take this robe I’m wearing?” The thief snatched the robe and fled. Standing naked in the moonlight, Chan Master Liangkuan gazed at the retreating figure of the thief and sighed with infinite compassion, “It’s a shame that I can’t give him the beautiful moon!” “The beautiful moon” symbolizes our intrinsic nature, in which all people have unlimited treasures. If we can recognize the treasures within us, what need is there to steal from others? Chan Master Liangkuan’s regret over not being able to give away the beautiful moon illustrates to all sentient beings, that all of us have a priceless Buddha Nature. Why need we sink to thievery?

One and Ten

Chan Master Longtan Chongxin was from Hunan Province. Before he became a monk, he was extremely poor. Without even a home of his own, he set up a flatcake stand next to the temple of Chan Master Tianhuang Daowu. Chan Master Daowu took pity on his impoverishment, giving him a small room in the temple in which to live. To show his gratitude, Chongxin presented Chan Master Daowu with ten flatcakes every day. After accepting them, Chan Master Daowu would always have his attendant return one of them to Chongxin. One day, Chongxin finally protested to Chan Master Daowu, “The flatcakes are my gift to you. Why do you insist on returning one to me each day? What’s the meaning of this?” Daowu kindly explained, “If you can give me ten a day, why can’t I return one a day?” Unconvinced, Chongxin countered, “I have the means to give you ten a day; why would I want one back?”

Daowu laughed heartedly and said, “Are you complaining that one is too few? I don’t object to ten as being too many. How can you still think of one as too few?” Hearing this, Chongxin seemed to have a realization, and earnestly requested that Chan Master Daowu tonsure him and allow him to become a monk. Chan Master Daowu said, “One gives rise to ten; ten gives rise to a hundred, and can even give rise to millions upon millions. All things originate from one.” Chongxin confidently answered, “One gives rise to everything; everything is one.” Chan Master Daowu tonsured him, and afterwards, Chongxin built a small temple dwelling in Longtan. He became known as “Chan Master Longtan Chongxin.” This koan fully illustrates the oneness of self and other, and the non-duality of the Chan mind. By allowing Chan Master Longtan Chongxin to live in his home, Chan Master Tianhuang Daowu demonstrated that what is “mine” is “yours”; likewise, by accepting the flatcakes of Chan Master Longtan Chongxin and then returning one, he intimated that what is “yours” is also “mine.” Of course, an ordinary flatcake seller like Chongxin could not easily discern Chan Master Tianhuang Daowu’s painstaking method of instruction. However, their daily interaction finally triggered Chongxin’s epiphany. From reflecting and pondering over doubts and suspicions to directly debating them, Longtan Chongxin finally understood the non-dual nature of “many and few,” “you and I,” “mind and matter,” and “being and non-being.” The myriad of things in the universe with their endless variations, are all one Chan mind.

There Is No Substitute

Chan Master Daoqian and his good friend, Zongyuan, traveled far and wide together in their search for knowledge. In the course of their journey, Zongyuan could no longer bear the fatigue of crossing rivers and mountains; thus, he continually grumbled about wanting to turn back. Daoqian comforted him saying, “Since we made a pledge to search for knowledge, and we’ve already come all this way, it would a real shame if we quit now.

How does this sound: from now on, if there is anything I can do for you while we’re on the road, I’ll do it. However, there are only five things I can’t help you with.” Zongyuan asked, “So, what are those five things then?” Daoqian matter-of-factly replied, “Dress, eat, shit, piss, and walk.” With Daoqian’s words, Zongyuan had a great realization. From that moment, he never again dare speak of hardship.

The old saying goes: “Even when gold washes ashore with the tide, you still have to rise early enough to scoop it up!” No achievement in this world is attained without effort. A thousand-foot tower rises from the ground up; a journey of a thousand miles begins with a single step. In the distressful cycle of samsara, no one can take our place. Everything depends on our own efforts!

Busy on Your Behalf

Chan Master Foguang once saw the Chan Monk Keqi and asked, “Since you came here to study Chan, time seems to have flown. It’s already been twelve winters and autumns. Why haven’t you ever asked me about the Way?” Chan Monk Keqi answered, “The Chan Master Elder is very busy every day; I dare not bother you!” Time sped by, and another three years passed. One day, Chan Master Foguang ran into Chan Monk Keqi again and asked, “Don’t you have any questions about studying Chan and cultivating the Way? Why haven’t you come to ask me?” Chan Monk Keqi replied, “The Chan Master Elder is very busy. I don’t dare speak to you so casually!”

Yet another year went by. Once, as Chan Monk Keqi passed by Chan Master Foguang’s room, the Chan Master called out to Keqi: “Come here. I’m free today. Please come in and discuss Chan.” Chan Monk Keqi quickly joined his palms and bowed, saying, “The Chan Master Elder is very busy. How dare I so wantonly waste your time?” Chan Master Foguang knew that Chan Monk Keqi, with his excessive modesty, would not dare shoulder responsibility; no matter how he practiced Chan, he would not achieve awakening. Chan Master Foguang realized he had to take the initiative, so when he ran into Chan Monk Keqi again, he asked, “Learning the Way and Chan meditation require constant inquiry. Why don’t you ever come to ask me anything?”

In his usual manner, Chan Monk Keqi said, “Chan Master Elder, you are very busy. It is inappropriate for me to disturb you!” Chan Master Foguang promptly shouted, “Busy! Busy, my foot! Who am I so busy for anyway? I can be busy on your behalf too!” Chan Master Foguang’s statement worked its way into Chan Monk Keqi’s heart, and with these words he awoke.

Some people are too concerned with themselves and unconcerned about others; they repeatedly bother others with trivial matters. Some people are too concerned with others and are unwilling to act on their own behalf, ultimately losing many good opportunities. The original face of Chan lies precisely in shouldering responsibility. When it is time to eat, eat; when it is time to cultivate the Way, cultivate the Way; when it is time to ask questions, ask important questions; when it is time to answer, answer with certainty. Do not run around in circles, appearing to be right when you are actually wrong! If I can help, then why would you not want my help? If you need my help, then why should I not busy myself on your behalf? Do not draw such a fine line between others and self!

Crooked or Upright

While Chan Master Jianyuan Zhongxing was the attendant of Chan Master Daowu, he was once serving tea when Chan Master Daowu pointed to the teacup and said, “Is it crooked? Is it upright?” Zhongxing moved closer to Chan Master Daowu and stood facing him without saying so much as a word. Chan Master Daowu said, “What is crooked will always be crooked; what is upright will always be upright.”

Zhongxing shook his head: “I don’t think so.” Daowu pressed further, “So what do you think?” Zhongxing snatched the teacup from Daowu’s hand and loudly retorted, “Is it crooked? Is it upright?” Daowu applauded and laughed, saying, “You’re truly worthy of being my attendant.” Zhongxing then bowed to Chan Master Daowu.

The principle behind Chan Master Daowu’s leading question “Is it upright? Is it crooked?” is to point out that "When the heretical speak the true Dharma, the true Dharma becomes distorted. When people of integrity speak distorted Dharma, the distorted Dharma becomes righted.” Some people speak daily of the Way yet undermine the confidence of others, while some who love to fight and argue can actually set people on the Path. A renowned doctor can turn even arsenic into a miracle remedy to cure to the sick. Thus we say, “What is crooked will always be crooked; what is upright will always be upright.” Chan Master Zhongxing believed that in the universe, “causes and conditions both give rise to and extinguish all dharma.” Once we realize this, we will not attach to cessation or eternity; once we have this understanding, everything is righted. If we attach existence or nonexistence to material substances like the teacup in the hand, all is distorted. When the student turned the tables on the master in such a way, Chan Master Daowu was delighted and encouraged;finally the teacher and student were on the same page.

(Sources: Fo Guang Shan International Translation Center )