Master Ti Guang – Mind That Does Not Deviate
Original Chinese Language Article By: http://bodhi.takungpao.com
(Translated by Adrian Chan-Wyles PhD)
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: This is an English translation of a Chinese language text entitled ‘体光老和尚:修行要"每天大街跑,心中念佛忙"‘ – which is a line of text that appears in the middle of this work. It can be rendered as ‘When running through the street, always concentrate the mind on reciting the Buddha’s name.’ When a traditional Chinese text is translated into English, it is often the case that a title that is better suited to the over-all content is chosen, over that of the original ‘stylised’ heading, which may not have the same import of meaning to a new audience. As it stands, Master Ti Guang is essentially teaching about ‘stilling’ the mind from its incessant flow of ‘suffering’ inducing thought. This is done through the use of the ‘Hua Tou’, a device which by asking the question ‘who?’ - Such as who is dragging this body about? Or who is hearing? - enables the Ch’an practitioner to trace a thought or word that arises within the mind, back to its empty origination root, deep within the fabric of the mind itself. All thoughts arise from somewhere, and it is this ‘somewhere’ that the ‘Hua Tou’ is designed to locate. Another device is chanting Amitabha Buddha’s name (of the Pure Land School). This serves exactly the same purpose as the ‘Hua Tou’, however, Master Ti Guang makes the interesting point that without the generation of morality and virtue, the inner strength required to pursue these methods will be lacking. Nothing will be achieved if you are hopelessly attached to external events, and are not serious about your inner Ch’an training.
ACW 9.3.2016
The Patriarchs established clear rules to remind us that time is short, and that we must try our utmost to realise enlightenment here and now – huh! It is said that: ‘When the body is ill, there is bitterness, but when the body is strong, it is wasted in frivolous activities chasing after other people.’ This means that when the body is diseased and unable to function as it should, we are always upset, but when the body is fit and well, we waste its good condition by chasing after other people and catering to their deluded needs. What are the things we waste our lives on? Well, perhaps it is hoping for a son, or looking after the son we already have, or it is worrying about your own material well-being, such as what you will wear and what you will eat. This type of shallow concern can be extended to anyone in society and has many variants and no end to it. If you think back to a time when you were very ill, you cannot pursue these things because perhaps you cannot move, or you have a disease and others keep away from you. Whatever the case, you lack the strength to pursue your deluded desires and you are consumed with even more suffering. Knowing this to be true, why do you waste your healthy days pursuing pointless desires? Attachment to the six senses leads you astray and you lose your way. Deluded interaction with others compounds the situation. True helping is when all delusion is uprooted in the mind and full enlightenment is finally realised – it is not blindly running around fulfilling the desires of yourself and others. This is not the holding of the ‘hua tou’ (话头) clearly in the mind because the obscuring attachment to externals prevents a clear view of the true nature of the mind. The ‘Hua Tou’ returns all words and thoughts to their empty essence. You cannot do this if you are attached to the thoughts and words and the images in the external world that they represent. You must stand firm in your conviction to cultivate your mind with the ‘Hua Tou’ and never give-up – and never be distracted by the deluded needs of others!
From morning to night, how should we practice so that our minds do not ‘move’ whilst in the midst of the hustle and bustle of everyday existence? What is the ‘right intention’ for Buddhist monastics? As Buddhist monastics (who follow the Vinaya Discipline) we do not allow our minds to become entangled in worldly affairs. Why is this the case? It is because we specialise in applying the ‘Hua Tou’ technique which focuses the mind so that all disparate thoughts are gathered into a single point in the mind. This ‘stills’ the surface mind so that we can directly perceive the underlying empty mind ground. If we get involved in worldly activities, we are being attached to the deluded functioning of the six senses, and therefore deliberately contributing to our own suffering (and the suffering of others) in the world. If this happens, then the ‘Hua Tou’ is lost and cannot function. Why is this the case? As the thoughts in the mind are scattered and uncontrolled the ‘Hua Tou’ is lost into obscurity and will not function, as we are drawn toward duality and its divisive influence. Even if you chant to Amitabha Buddha (阿弥陀佛 – E Mi Tou Fo), how seriously are you taking this practice? The chant should be focused so that all thoughts are gathered into a single point of reference, so that absolutely nothing bothers you. It is difficult to do this, but both the ‘Hua Tou’ and chanting the Buddha’s name can be cultivated so that you are completely oblivious to your surroundings and everything in it. This means that if you participate in other activities, your mind (and body) does not become polluted by delusional activities! This is only the case if you have firmly established these methods in your mind so strongly that a change of circumstance does lead to a change of mind-state.
In ancient times there was a wise person who lived a very pure lifestyle. Part of his practice was to run down the busy street (for exercise), and yet his mind and body remained entirely in a pure state. Later, when he was near to death (in his old age), he said that when he was in the busy street, his mind did not deviate at all from chanting the Buddha’s name. His practice was pure and his mind and body were pure. He achieved this through establishing single-minded self-cultivation, using the chanting of Amitabha Buddha’s name. When we sit in the Meditation Hall (禅堂 - Ch’an Tang) we sit for long periods, and run for short periods (around the hall to invigorate the mind and body). When we are in the Meditation Hall, we should make an extra-effort in our self-cultivation, so that our minds do not ‘move’ whether we are ‘sitting’ or ‘running’. If you do not focus your mind when you are sitting, then when it is time to walk or run around the perimeter of the Meditation Hall, your mind will not be ‘still’, how will this benefit you? Of course, if your mind is not concentrated and ‘still’ during walking and running round the hall, how will seated meditation practice be of any use to you if you do not make the required effort? You must understand that when you sit – you should sit with the utmost urgency. When you walk or run around the perimeter of the Meditation Hall, you should keep the mind ‘focused’. How can you sit or run and make no effort?
Why do we sit in the crossed-leg meditation posture? It is to allow the mind and body to drop away. As followers of the Vinaya Discipline, why do we rise early and retire late – often chanting the Buddhist sutras? When the Buddha physically left us, he left the twelve sections of the Tripitaka to study. This explains how to quieten and ‘still’ the mind to achieve a great tranquillity that cuts-off the root of greed, hatred, and delusion. How is this to be achieved? It is achieved by thoroughly cleaning and purifying the mind. We develop a respectful mind toward the twelve sections of the Tripitaka, because this is the words of Shakyamuni Buddha himself. This is why we keep the Buddha and his teachings forever in our mind, and chant his name. By doing this we will break out of the cycle of samsara. This is the Dharma of Shakyamuni Buddha which teaches us the mind can achieve a state of great peace and tranquillity in this very lifetime, here and now, by cleaning the fabric of the mind of its impurities. With a pure mind we break free of suffering. If we chant to Guanyin (观音) the Great Bodhisattva of Compassion – we become compassionate. We become what we associate with because this produces our mind-set. If we associate with a greatly compassionate Bodhisattva, we then develop a mind that is compassionate to all beings without exception. With a compassionate mind our Dharma practice increases with strength and direction. If compassion is strong enough, then we can break-out of samsara.
When we practice the ‘Hua Tou’ method, we should be earnest and treat it as a matter of life and death. When you can concentrate the mind into a state of ‘stillness’, you will then be able to trace the origins of all thoughts and ideas to a single, empty root, and breakout of samsara. As followers of the Vinaya Discipline, you cannot find this through the pursuit of externals, as this would be impossible to do. As Ch’an Buddhist monks it is our function to apply the Dharma-discipline and look intensely ‘within’ without hesitation or interruption. This is how we purify the mind. Delusion is generated within the mind (and not outside the mind), and so we must divert all our energy into clearing the inner mind and directly perceiving its empty essence. As Ch’an monks who uphold the Vinaya Discipline, we must generate boundless compassion for all beings, and make use of the ‘Hua Tou’ and chanting methods. If temple-dwellers are sincere and do all this correctly, they will break free of samsara. This is entirely a matter of life and death, do you understand? You must not falsely deliberate between yes and no! You must immediately understand this reality and put it into practice here and now – huh! As Ch’an monks, you have absolutely no choice in this matter, as it is the entire reason you are allowed to live inside a temple.
When you live in the temple, it is because everything is paid for beforehand by many other people. You do not do anything – not even collect money – huh! Other people do all this for you so that you can have the peace and quiet to practice Buddhist self-cultivation without interruption. Your good life is the product of the labour of many others who kindly sacrifice their time and money on your account. When you understand this, you should apply the absolute effort in your self-cultivation and never give-up. If the weather is hot – wear less clothing – if the weather is cold, wear more clothing, but never cease in your self-cultivation as there is too much suffering in the world! You must hurry in your self-cultivation and do not be slow. The sooner you are enlightened the better! The body you occupy is impermanent and liable to get ill and die at any moment. This is of no concern for Ch’an practitioners – who keep their minds beyond physical concerns. Do not be concerned about your body or external circumstance, focus your mind and apply the Buddha’s discipline here and now. Follow the example of the ancients and cast-off this limited body with indifference. We do not train to preserve an ignorant life, but rather strive to be entirely free now, or in a future existence, but certainly very soon. If you put in a little effort, you will only receive a little reward. If you put in a great effort, you will receive a great reward. You should hurry in your self-cultivation because time is short. You must lay-down all concerns and be detached from all aspects of life whether you are walking, standing, sitting, or lying down. At all times of the day you must make the utmost effort!
In the deluded state, the thoughts of the mind are constantly changing running here and there without ever stopping. They are attached to externals and involved in all kinds of deluded behaviour. Do you want to be free of these petty worries and tiresome considerations that define ordinary (lay) existence? Well, Ch’an is the answer. All you have to do is thoroughly uproot greed, hatred and delusion from your mind. It is simple, right? Huh! If you do not apply the ‘Hua Tou’ correctly, then your thoughts will run all over the place without end, and your suffering will be limitless. If this is the case, what is the point of living in a temple? You should live in lay society where you belong, is this not the case? Do not say that you chant the Buddha’s name when your mouth makes the sounds and the mind is not ‘stilled’. What is the point of this ineffective practice? How can you recite the Buddha’s name and still be in a state of delusion? How can this be? You are allowing your mind to ‘move’ when it should be ‘still’. Movement is delusion – ‘stillness’ is enlightenment.
Everything you have in the temple is provided by somebody else. Somebody else boils the water and boils the rice. Virtually every benefit you experience in a temple is given to you by somebody else and in return they expect you to self-cultivate and realise enlightenment – this is a bill you must pay through a great effort of will. If you do not, then you are only a monk in outer appearance and not inner worth – you look like a monk, but you do not have the aura of a monk. In the old days, Ch’an monks practised in many different places, such as mountain tops, cliff edges, caves and even grass huts that they built themselves. Modern temples are luxurious compared to how the ancients lived and practised. They pursued their meditation with none of the support you enjoy. One time a Ch’an monk was meditating on Mount Guan (管山 - Guan Shan) when he was eaten by a tiger. Although he was a monk – he was still eaten by a tiger! Could you treat such an experience with indifference? When the god of the mountain heard of what had happened, he got a walking stick and went searching for the tiger. He asked a group of tigers who it was that had eaten this monk? A black tiger stood-up and boldly stated that it was he who had ate the monk. The god was angry and asked how it was that he had eaten a monk? The black tiger said that he would never eat a pure Buddhist monk who studies the Buddhist sutras and truly recites the Buddha’s name. He further explained that a ‘true’ and ‘pure’ Buddhist monk has a certain ‘smell’ about them, and that this monk was not a real monk – and so he was eaten. The Dharma did not protect this monk because he did not cultivate its teachings properly or sincerely.
You must understand that you can only be protected by the Dharma if you sincerely and correctly practice it with sincerity. If you do not practice the Dharma this way, then you are not a true Ch’an monk. A tiger will know the difference. If you are a false monk then you will be eaten – if you are a ‘true’ monk then the Dharma will protect you. This is because you have uprooted greed, hatred, and delusion if you are sincere – if you are not sincere – then greed, hatred and delusion will still be with you. A tiger knows the difference – as does a temple guardian! If you want the Dharma to protect you, then cultivate the Dharma correctly.
You are Ch’an monastics who have entered a temple, and this is a grave responsibility for you. We will encourage you, and give you strength, but as soon as you put on the Ch’an robe, you must provide the real effort to purify your mind, as no one else can do this for you. You have all taken the Vows of Vinaya Discipline and you must keep them and never break them. These Vows of purity are the Buddha’s method for giving you courage and strength! Do not be afraid and always cultivate your mind with diligence! I can tell you that through very hard work you can purify your mind. This is the pure strength of the Buddha’s path! In the world of delusion, ordinary people, that is the workers, often find it very hard to get a single meal in a day – how lucky are we? As monastics, ordinary people living in the world of chaos sacrifice so much for us because they believe whole-heartedly in the purity of the Buddha’s path. Often we have full bellies whilst workers go hungry. To earn this privilege we must strive with all our might to realise complete enlightenment. As Ch’an monks, if we do not carry-out the expected work of Buddhist monks, then we should not eat the food that others selfless provide, simply because we have not earned it. This is theft and a violation of the Vinaya Discipline which attracts a hellish karmic retribution. It is better to starve than steal from those who have very little when we have not properly earned it
Everywhere in the world is full of delusion, where can we go to escape it? There is nowhere to go. Generation after generation are born in ignorance and the Buddha-Dharma is there to help them escape this suffering. We should be ashamed of our ignorance and strive with the utmost diligence to escape through meditation that purifies the mind and transcends the false duality of life and death. The Vinaya Discipline is an oasis of safety that we must never abandon for the world of chaos. Why would the Buddha teach this, if it were not true? Practice self-cultivation for the benefit of all beings – it is that simple. If you uproot greed, hated and delusion, then you will most definitely achieve the ‘Dao of Mind’ (道心 – Dao Xin). Be quick about it – hurry-up or the ‘Fragrant Board’ (香板 – Xiang Ban) or ‘Discipline Stick’ will surely find its mark!
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Article:
http://bodhi.takungpao.com/ptls/club/2015-02/2918851.html
体光老和尚:修行要"每天大街跑,心中念佛忙"
祖师立的规矩,都是提醒我们赶快用工啊!说什么“病后方知身是苦啊,壮时都与他人忙”。我们要是有了病,才晓得这个身子是苦,身体好的时候,总是为他人忙。为他人忙什么呢?或是为自己的子孙,或为自己的衣食,或为别的,这些事好多。回头想一想,到害病的时候谁也用不上,谁也帮不上忙,这才说病后方知身是苦啊,我们一天忙忙碌碌,为什么呢?就为色声香味触法,如何能不与他人忙呢?这现在不是提出来了嘛,看话头!你这话头看得上,话头站得住,己事己办,这个样子嘛,你呀,才算不为他人忙!
我们一天到晚,听到这一切音声色相,起心动念不都是为他人忙吗?我们出家来修行,把一切事情放下来,就专为自己办事了,为自己修行,那就不问他人的事情了,话头看得上,这算是真正为自己。你说你平日之间,烦烦恼恼的,看这个也不如法,看那个也不如法,你这就是为他人忙,你话头丢了,你功夫丢了,你不就是为他人忙才把话头丢了吗?比如我们是念阿弥陀佛,你要认真的念阿弥陀佛,怎么认真呢?其他的都放下来,只有这个阿弥陀佛,行住坐卧,二六时中,只有这一句阿弥陀佛在,一切都不在了,因为一切都不在,只有阿弥陀佛在,你才算个用功人,一会儿用了,一会儿又没用,还是与他人忙,能不能下一个很好的决心,不为他人忙,为自己用功忙!
古代有一个修行人,他到大街上去锻炼,看看这个身心能不能纯洁,后来临圆寂时说了几句话:每天大街跑,心中念佛忙。像这样就对了,每天在街上跑,他心里是念阿弥陀佛的忙,我们现在不在大街上跑,不在街上忙,我们在这禅堂里跑跑坐坐,能不能把这个功夫用上,跑香的时候这个功夫在不在?要知道,为了用功才跑香,你要是不为了用功,你跑香干什么?盘起腿子来,你这个功夫要在,就是为了用功才盘这个腿子啊,要不是用功,盘这个腿子干什么?一定要知道我们是干什么的,我们是做什么的,坐在这里就要用功,不用功你坐在这里干什么?
我们在这盘腿子,为什么盘腿子?就是放下身心来盘腿子。我们为什么起早摸晚,还要念经?经是佛说,这三藏十二部是从佛大寂定流出,我们怎么办?我们要以清净心、恭敬心来接受释迦牟尼佛的三藏十二部,来看经、念佛、拜佛,因为这个看经、念佛能把我们自己的大寂定引出来,释迦牟尼佛说的这个法就是从大寂定说的,我们要以清净心把我们每一个人的大寂定引发出来。我们念观音菩萨,观世音菩萨大慈悲,我们也有大慈悲,观世音菩萨的大慈悲是引出我们大慈悲的增上缘,我们一心念观世音菩萨,把我们自己的大慈悲引发出来。
我们现在在这看话头,话头这个法就是了生死的,用这一念不生的话头,把我们一念不生的常住真心引出来,不从外得,从外面找不着个什么东西,这个佛教叫心法,我们现在出家学的就是心法,心外无法,成佛是自己成啊,见性是自己见哪,这都是不从外得,自性本具一切法,要自己参禅、念佛、持咒,把自己的这个大慈悲心、常住真心引出来,了生死就这样了!我们是不是这样弄呢?我们一定要这样弄啊,要是不照这个样弄的话,我们辜负了出家,也辜负了住在这个道场里边。
道场里面这一切事情,都是别人拿钱弄的,他为什么拿钱?他是希望我们赶快成佛啊,成了佛好度他,好度一切。我们一定要赶快修行,要快一点,越快越好,这个世间上你看多苦啊,前几天很冷,这几天又热起来了,衣服一脱,汗毛眼一凉,会生病,天热天冷没有形相,我们有形有相的身体被它转了,说要赶快修行,要了脱生死,这生老病死苦,一定要努力,努力修行!不是人家古人说吗,努力今生须了脱,不教来生受余殃。一定在这里用功,要踏踏实实,越快越好,放下的越多,功夫越纯熟,放下一点,功夫纯熟一点,放下的多,乃至完全放下,这行住坐卧、二六时中就完全是功夫,一定要这样!
你东想西想,你乱打妄想,你辜负了常住啊!你东想西想你想什么呢?也不过是在家的这些事情,这些是是非非、烦烦恼恼的。禅!就是净,不生一念,不染一尘,就是禅。你是不是这样用功啊?你那思想究竟是在做什么呢?你自己追查追查嘛,思想到哪里去了?道场里成就我用功,我用没用啊?不要说看话头了,就说你念阿弥陀佛你念没念呢?你是在念佛呢,你还是在打妄想呢?还是弄人我是非?长长短短的,你想打个什么主意?
常住里,开水是别人烧的,饭是别人做的,也可以说种种如意,般般现成,成就你修行啊,你是不是修了?外表穿上和尚衣服了,实际上没有一点和尚的气味。在很早的时候,那可不像现在,到处修的有庙,大部分的出家人都在山中住,或住山崖,或住石洞,或自己砍几根茅草搭个蓬子,自己在那打坐。有一个和尚被老虎吃了,老修行不答应了,找这个山里的土地,管山的菩萨,跟这土地说,我们这和尚被老虎吃了,你怎么没管一点事啊?你是管山土地嘛,你没有负一点责任哪!这土地菩萨也急了,把这满山的几十个老虎都弄来,他拿着拐杖看看这个老虎,看看那个老虎,说:你们哪一个老虎把人家和尚师父吃了?有一个黑老虎站起来了,说:那个和尚是我吃的。土地生气了:你怎么能把和尚吃了呢?老虎说:启禀老爷,我啊,浑身上下,闻了又闻,他连一点和尚的气味都没有,他连一句阿弥陀佛都没念过,假如要是念过一句阿弥陀佛,我都不会吃他。
你看,哪里没有护法啊,你没有法,他护你干什么呢?你这贪、嗔、痴,啰哩叭嗦的都是人间的事情,都不是佛法,护法是护法的,不是护你啰哩叭嗦、吵吵闹闹的,这长那短的,这他一点都不会护你,老虎碰见还会把你吃掉,你没有法嘛。这护法是真正的护法,龙天也护法,韦驮、伽蓝都护法,那你得有法可护啊,没有法可护,他护你做什么呢?
不管怎么样,你这个人哪,已经到这个道场来了,也强强勉勉的把你这个和尚衣服穿上了,还有不管怎么样啊,你还受了戒,不管你守住守不住,你也算是受了戒,戒品沾身,早晚都要成佛啊,要发精进心,要发勇猛心,时时刻刻在这儿用功。现在社会上好乱啊,工人弄一点饭吃都不容易,我们在这有饭吃,吃的饱饱的,要大生惭愧,要念念在功夫上,在道念上,不是说和尚饿死了,没饭吃,不会。
天下都是一样,走,往哪儿走?你走吧,没地方走!要生惭愧,要好好用功,赶快出娑婆世界这个苦处,今生不了生死,来生再过几十年哪,还没有现在这个样子,佛不是早就说了吗?这个娑婆世界,是一代不如一代,一时不如一时。赶快用功啊,发愿生极乐世界,到清净庄严净土,不要留恋这个娑婆世界啦,不要贪哪,要发道心,赶快用功,催板!
ACW 9.3.2016
The Patriarchs established clear rules to remind us that time is short, and that we must try our utmost to realise enlightenment here and now – huh! It is said that: ‘When the body is ill, there is bitterness, but when the body is strong, it is wasted in frivolous activities chasing after other people.’ This means that when the body is diseased and unable to function as it should, we are always upset, but when the body is fit and well, we waste its good condition by chasing after other people and catering to their deluded needs. What are the things we waste our lives on? Well, perhaps it is hoping for a son, or looking after the son we already have, or it is worrying about your own material well-being, such as what you will wear and what you will eat. This type of shallow concern can be extended to anyone in society and has many variants and no end to it. If you think back to a time when you were very ill, you cannot pursue these things because perhaps you cannot move, or you have a disease and others keep away from you. Whatever the case, you lack the strength to pursue your deluded desires and you are consumed with even more suffering. Knowing this to be true, why do you waste your healthy days pursuing pointless desires? Attachment to the six senses leads you astray and you lose your way. Deluded interaction with others compounds the situation. True helping is when all delusion is uprooted in the mind and full enlightenment is finally realised – it is not blindly running around fulfilling the desires of yourself and others. This is not the holding of the ‘hua tou’ (话头) clearly in the mind because the obscuring attachment to externals prevents a clear view of the true nature of the mind. The ‘Hua Tou’ returns all words and thoughts to their empty essence. You cannot do this if you are attached to the thoughts and words and the images in the external world that they represent. You must stand firm in your conviction to cultivate your mind with the ‘Hua Tou’ and never give-up – and never be distracted by the deluded needs of others!
From morning to night, how should we practice so that our minds do not ‘move’ whilst in the midst of the hustle and bustle of everyday existence? What is the ‘right intention’ for Buddhist monastics? As Buddhist monastics (who follow the Vinaya Discipline) we do not allow our minds to become entangled in worldly affairs. Why is this the case? It is because we specialise in applying the ‘Hua Tou’ technique which focuses the mind so that all disparate thoughts are gathered into a single point in the mind. This ‘stills’ the surface mind so that we can directly perceive the underlying empty mind ground. If we get involved in worldly activities, we are being attached to the deluded functioning of the six senses, and therefore deliberately contributing to our own suffering (and the suffering of others) in the world. If this happens, then the ‘Hua Tou’ is lost and cannot function. Why is this the case? As the thoughts in the mind are scattered and uncontrolled the ‘Hua Tou’ is lost into obscurity and will not function, as we are drawn toward duality and its divisive influence. Even if you chant to Amitabha Buddha (阿弥陀佛 – E Mi Tou Fo), how seriously are you taking this practice? The chant should be focused so that all thoughts are gathered into a single point of reference, so that absolutely nothing bothers you. It is difficult to do this, but both the ‘Hua Tou’ and chanting the Buddha’s name can be cultivated so that you are completely oblivious to your surroundings and everything in it. This means that if you participate in other activities, your mind (and body) does not become polluted by delusional activities! This is only the case if you have firmly established these methods in your mind so strongly that a change of circumstance does lead to a change of mind-state.
In ancient times there was a wise person who lived a very pure lifestyle. Part of his practice was to run down the busy street (for exercise), and yet his mind and body remained entirely in a pure state. Later, when he was near to death (in his old age), he said that when he was in the busy street, his mind did not deviate at all from chanting the Buddha’s name. His practice was pure and his mind and body were pure. He achieved this through establishing single-minded self-cultivation, using the chanting of Amitabha Buddha’s name. When we sit in the Meditation Hall (禅堂 - Ch’an Tang) we sit for long periods, and run for short periods (around the hall to invigorate the mind and body). When we are in the Meditation Hall, we should make an extra-effort in our self-cultivation, so that our minds do not ‘move’ whether we are ‘sitting’ or ‘running’. If you do not focus your mind when you are sitting, then when it is time to walk or run around the perimeter of the Meditation Hall, your mind will not be ‘still’, how will this benefit you? Of course, if your mind is not concentrated and ‘still’ during walking and running round the hall, how will seated meditation practice be of any use to you if you do not make the required effort? You must understand that when you sit – you should sit with the utmost urgency. When you walk or run around the perimeter of the Meditation Hall, you should keep the mind ‘focused’. How can you sit or run and make no effort?
Why do we sit in the crossed-leg meditation posture? It is to allow the mind and body to drop away. As followers of the Vinaya Discipline, why do we rise early and retire late – often chanting the Buddhist sutras? When the Buddha physically left us, he left the twelve sections of the Tripitaka to study. This explains how to quieten and ‘still’ the mind to achieve a great tranquillity that cuts-off the root of greed, hatred, and delusion. How is this to be achieved? It is achieved by thoroughly cleaning and purifying the mind. We develop a respectful mind toward the twelve sections of the Tripitaka, because this is the words of Shakyamuni Buddha himself. This is why we keep the Buddha and his teachings forever in our mind, and chant his name. By doing this we will break out of the cycle of samsara. This is the Dharma of Shakyamuni Buddha which teaches us the mind can achieve a state of great peace and tranquillity in this very lifetime, here and now, by cleaning the fabric of the mind of its impurities. With a pure mind we break free of suffering. If we chant to Guanyin (观音) the Great Bodhisattva of Compassion – we become compassionate. We become what we associate with because this produces our mind-set. If we associate with a greatly compassionate Bodhisattva, we then develop a mind that is compassionate to all beings without exception. With a compassionate mind our Dharma practice increases with strength and direction. If compassion is strong enough, then we can break-out of samsara.
When we practice the ‘Hua Tou’ method, we should be earnest and treat it as a matter of life and death. When you can concentrate the mind into a state of ‘stillness’, you will then be able to trace the origins of all thoughts and ideas to a single, empty root, and breakout of samsara. As followers of the Vinaya Discipline, you cannot find this through the pursuit of externals, as this would be impossible to do. As Ch’an Buddhist monks it is our function to apply the Dharma-discipline and look intensely ‘within’ without hesitation or interruption. This is how we purify the mind. Delusion is generated within the mind (and not outside the mind), and so we must divert all our energy into clearing the inner mind and directly perceiving its empty essence. As Ch’an monks who uphold the Vinaya Discipline, we must generate boundless compassion for all beings, and make use of the ‘Hua Tou’ and chanting methods. If temple-dwellers are sincere and do all this correctly, they will break free of samsara. This is entirely a matter of life and death, do you understand? You must not falsely deliberate between yes and no! You must immediately understand this reality and put it into practice here and now – huh! As Ch’an monks, you have absolutely no choice in this matter, as it is the entire reason you are allowed to live inside a temple.
When you live in the temple, it is because everything is paid for beforehand by many other people. You do not do anything – not even collect money – huh! Other people do all this for you so that you can have the peace and quiet to practice Buddhist self-cultivation without interruption. Your good life is the product of the labour of many others who kindly sacrifice their time and money on your account. When you understand this, you should apply the absolute effort in your self-cultivation and never give-up. If the weather is hot – wear less clothing – if the weather is cold, wear more clothing, but never cease in your self-cultivation as there is too much suffering in the world! You must hurry in your self-cultivation and do not be slow. The sooner you are enlightened the better! The body you occupy is impermanent and liable to get ill and die at any moment. This is of no concern for Ch’an practitioners – who keep their minds beyond physical concerns. Do not be concerned about your body or external circumstance, focus your mind and apply the Buddha’s discipline here and now. Follow the example of the ancients and cast-off this limited body with indifference. We do not train to preserve an ignorant life, but rather strive to be entirely free now, or in a future existence, but certainly very soon. If you put in a little effort, you will only receive a little reward. If you put in a great effort, you will receive a great reward. You should hurry in your self-cultivation because time is short. You must lay-down all concerns and be detached from all aspects of life whether you are walking, standing, sitting, or lying down. At all times of the day you must make the utmost effort!
In the deluded state, the thoughts of the mind are constantly changing running here and there without ever stopping. They are attached to externals and involved in all kinds of deluded behaviour. Do you want to be free of these petty worries and tiresome considerations that define ordinary (lay) existence? Well, Ch’an is the answer. All you have to do is thoroughly uproot greed, hatred and delusion from your mind. It is simple, right? Huh! If you do not apply the ‘Hua Tou’ correctly, then your thoughts will run all over the place without end, and your suffering will be limitless. If this is the case, what is the point of living in a temple? You should live in lay society where you belong, is this not the case? Do not say that you chant the Buddha’s name when your mouth makes the sounds and the mind is not ‘stilled’. What is the point of this ineffective practice? How can you recite the Buddha’s name and still be in a state of delusion? How can this be? You are allowing your mind to ‘move’ when it should be ‘still’. Movement is delusion – ‘stillness’ is enlightenment.
Everything you have in the temple is provided by somebody else. Somebody else boils the water and boils the rice. Virtually every benefit you experience in a temple is given to you by somebody else and in return they expect you to self-cultivate and realise enlightenment – this is a bill you must pay through a great effort of will. If you do not, then you are only a monk in outer appearance and not inner worth – you look like a monk, but you do not have the aura of a monk. In the old days, Ch’an monks practised in many different places, such as mountain tops, cliff edges, caves and even grass huts that they built themselves. Modern temples are luxurious compared to how the ancients lived and practised. They pursued their meditation with none of the support you enjoy. One time a Ch’an monk was meditating on Mount Guan (管山 - Guan Shan) when he was eaten by a tiger. Although he was a monk – he was still eaten by a tiger! Could you treat such an experience with indifference? When the god of the mountain heard of what had happened, he got a walking stick and went searching for the tiger. He asked a group of tigers who it was that had eaten this monk? A black tiger stood-up and boldly stated that it was he who had ate the monk. The god was angry and asked how it was that he had eaten a monk? The black tiger said that he would never eat a pure Buddhist monk who studies the Buddhist sutras and truly recites the Buddha’s name. He further explained that a ‘true’ and ‘pure’ Buddhist monk has a certain ‘smell’ about them, and that this monk was not a real monk – and so he was eaten. The Dharma did not protect this monk because he did not cultivate its teachings properly or sincerely.
You must understand that you can only be protected by the Dharma if you sincerely and correctly practice it with sincerity. If you do not practice the Dharma this way, then you are not a true Ch’an monk. A tiger will know the difference. If you are a false monk then you will be eaten – if you are a ‘true’ monk then the Dharma will protect you. This is because you have uprooted greed, hatred, and delusion if you are sincere – if you are not sincere – then greed, hatred and delusion will still be with you. A tiger knows the difference – as does a temple guardian! If you want the Dharma to protect you, then cultivate the Dharma correctly.
You are Ch’an monastics who have entered a temple, and this is a grave responsibility for you. We will encourage you, and give you strength, but as soon as you put on the Ch’an robe, you must provide the real effort to purify your mind, as no one else can do this for you. You have all taken the Vows of Vinaya Discipline and you must keep them and never break them. These Vows of purity are the Buddha’s method for giving you courage and strength! Do not be afraid and always cultivate your mind with diligence! I can tell you that through very hard work you can purify your mind. This is the pure strength of the Buddha’s path! In the world of delusion, ordinary people, that is the workers, often find it very hard to get a single meal in a day – how lucky are we? As monastics, ordinary people living in the world of chaos sacrifice so much for us because they believe whole-heartedly in the purity of the Buddha’s path. Often we have full bellies whilst workers go hungry. To earn this privilege we must strive with all our might to realise complete enlightenment. As Ch’an monks, if we do not carry-out the expected work of Buddhist monks, then we should not eat the food that others selfless provide, simply because we have not earned it. This is theft and a violation of the Vinaya Discipline which attracts a hellish karmic retribution. It is better to starve than steal from those who have very little when we have not properly earned it
Everywhere in the world is full of delusion, where can we go to escape it? There is nowhere to go. Generation after generation are born in ignorance and the Buddha-Dharma is there to help them escape this suffering. We should be ashamed of our ignorance and strive with the utmost diligence to escape through meditation that purifies the mind and transcends the false duality of life and death. The Vinaya Discipline is an oasis of safety that we must never abandon for the world of chaos. Why would the Buddha teach this, if it were not true? Practice self-cultivation for the benefit of all beings – it is that simple. If you uproot greed, hated and delusion, then you will most definitely achieve the ‘Dao of Mind’ (道心 – Dao Xin). Be quick about it – hurry-up or the ‘Fragrant Board’ (香板 – Xiang Ban) or ‘Discipline Stick’ will surely find its mark!
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Article:
http://bodhi.takungpao.com/ptls/club/2015-02/2918851.html
体光老和尚:修行要"每天大街跑,心中念佛忙"
祖师立的规矩,都是提醒我们赶快用工啊!说什么“病后方知身是苦啊,壮时都与他人忙”。我们要是有了病,才晓得这个身子是苦,身体好的时候,总是为他人忙。为他人忙什么呢?或是为自己的子孙,或为自己的衣食,或为别的,这些事好多。回头想一想,到害病的时候谁也用不上,谁也帮不上忙,这才说病后方知身是苦啊,我们一天忙忙碌碌,为什么呢?就为色声香味触法,如何能不与他人忙呢?这现在不是提出来了嘛,看话头!你这话头看得上,话头站得住,己事己办,这个样子嘛,你呀,才算不为他人忙!
我们一天到晚,听到这一切音声色相,起心动念不都是为他人忙吗?我们出家来修行,把一切事情放下来,就专为自己办事了,为自己修行,那就不问他人的事情了,话头看得上,这算是真正为自己。你说你平日之间,烦烦恼恼的,看这个也不如法,看那个也不如法,你这就是为他人忙,你话头丢了,你功夫丢了,你不就是为他人忙才把话头丢了吗?比如我们是念阿弥陀佛,你要认真的念阿弥陀佛,怎么认真呢?其他的都放下来,只有这个阿弥陀佛,行住坐卧,二六时中,只有这一句阿弥陀佛在,一切都不在了,因为一切都不在,只有阿弥陀佛在,你才算个用功人,一会儿用了,一会儿又没用,还是与他人忙,能不能下一个很好的决心,不为他人忙,为自己用功忙!
古代有一个修行人,他到大街上去锻炼,看看这个身心能不能纯洁,后来临圆寂时说了几句话:每天大街跑,心中念佛忙。像这样就对了,每天在街上跑,他心里是念阿弥陀佛的忙,我们现在不在大街上跑,不在街上忙,我们在这禅堂里跑跑坐坐,能不能把这个功夫用上,跑香的时候这个功夫在不在?要知道,为了用功才跑香,你要是不为了用功,你跑香干什么?盘起腿子来,你这个功夫要在,就是为了用功才盘这个腿子啊,要不是用功,盘这个腿子干什么?一定要知道我们是干什么的,我们是做什么的,坐在这里就要用功,不用功你坐在这里干什么?
我们在这盘腿子,为什么盘腿子?就是放下身心来盘腿子。我们为什么起早摸晚,还要念经?经是佛说,这三藏十二部是从佛大寂定流出,我们怎么办?我们要以清净心、恭敬心来接受释迦牟尼佛的三藏十二部,来看经、念佛、拜佛,因为这个看经、念佛能把我们自己的大寂定引出来,释迦牟尼佛说的这个法就是从大寂定说的,我们要以清净心把我们每一个人的大寂定引发出来。我们念观音菩萨,观世音菩萨大慈悲,我们也有大慈悲,观世音菩萨的大慈悲是引出我们大慈悲的增上缘,我们一心念观世音菩萨,把我们自己的大慈悲引发出来。
我们现在在这看话头,话头这个法就是了生死的,用这一念不生的话头,把我们一念不生的常住真心引出来,不从外得,从外面找不着个什么东西,这个佛教叫心法,我们现在出家学的就是心法,心外无法,成佛是自己成啊,见性是自己见哪,这都是不从外得,自性本具一切法,要自己参禅、念佛、持咒,把自己的这个大慈悲心、常住真心引出来,了生死就这样了!我们是不是这样弄呢?我们一定要这样弄啊,要是不照这个样弄的话,我们辜负了出家,也辜负了住在这个道场里边。
道场里面这一切事情,都是别人拿钱弄的,他为什么拿钱?他是希望我们赶快成佛啊,成了佛好度他,好度一切。我们一定要赶快修行,要快一点,越快越好,这个世间上你看多苦啊,前几天很冷,这几天又热起来了,衣服一脱,汗毛眼一凉,会生病,天热天冷没有形相,我们有形有相的身体被它转了,说要赶快修行,要了脱生死,这生老病死苦,一定要努力,努力修行!不是人家古人说吗,努力今生须了脱,不教来生受余殃。一定在这里用功,要踏踏实实,越快越好,放下的越多,功夫越纯熟,放下一点,功夫纯熟一点,放下的多,乃至完全放下,这行住坐卧、二六时中就完全是功夫,一定要这样!
你东想西想,你乱打妄想,你辜负了常住啊!你东想西想你想什么呢?也不过是在家的这些事情,这些是是非非、烦烦恼恼的。禅!就是净,不生一念,不染一尘,就是禅。你是不是这样用功啊?你那思想究竟是在做什么呢?你自己追查追查嘛,思想到哪里去了?道场里成就我用功,我用没用啊?不要说看话头了,就说你念阿弥陀佛你念没念呢?你是在念佛呢,你还是在打妄想呢?还是弄人我是非?长长短短的,你想打个什么主意?
常住里,开水是别人烧的,饭是别人做的,也可以说种种如意,般般现成,成就你修行啊,你是不是修了?外表穿上和尚衣服了,实际上没有一点和尚的气味。在很早的时候,那可不像现在,到处修的有庙,大部分的出家人都在山中住,或住山崖,或住石洞,或自己砍几根茅草搭个蓬子,自己在那打坐。有一个和尚被老虎吃了,老修行不答应了,找这个山里的土地,管山的菩萨,跟这土地说,我们这和尚被老虎吃了,你怎么没管一点事啊?你是管山土地嘛,你没有负一点责任哪!这土地菩萨也急了,把这满山的几十个老虎都弄来,他拿着拐杖看看这个老虎,看看那个老虎,说:你们哪一个老虎把人家和尚师父吃了?有一个黑老虎站起来了,说:那个和尚是我吃的。土地生气了:你怎么能把和尚吃了呢?老虎说:启禀老爷,我啊,浑身上下,闻了又闻,他连一点和尚的气味都没有,他连一句阿弥陀佛都没念过,假如要是念过一句阿弥陀佛,我都不会吃他。
你看,哪里没有护法啊,你没有法,他护你干什么呢?你这贪、嗔、痴,啰哩叭嗦的都是人间的事情,都不是佛法,护法是护法的,不是护你啰哩叭嗦、吵吵闹闹的,这长那短的,这他一点都不会护你,老虎碰见还会把你吃掉,你没有法嘛。这护法是真正的护法,龙天也护法,韦驮、伽蓝都护法,那你得有法可护啊,没有法可护,他护你做什么呢?
不管怎么样,你这个人哪,已经到这个道场来了,也强强勉勉的把你这个和尚衣服穿上了,还有不管怎么样啊,你还受了戒,不管你守住守不住,你也算是受了戒,戒品沾身,早晚都要成佛啊,要发精进心,要发勇猛心,时时刻刻在这儿用功。现在社会上好乱啊,工人弄一点饭吃都不容易,我们在这有饭吃,吃的饱饱的,要大生惭愧,要念念在功夫上,在道念上,不是说和尚饿死了,没饭吃,不会。
天下都是一样,走,往哪儿走?你走吧,没地方走!要生惭愧,要好好用功,赶快出娑婆世界这个苦处,今生不了生死,来生再过几十年哪,还没有现在这个样子,佛不是早就说了吗?这个娑婆世界,是一代不如一代,一时不如一时。赶快用功啊,发愿生极乐世界,到清净庄严净土,不要留恋这个娑婆世界啦,不要贪哪,要发道心,赶快用功,催板!