Common Questions from Advanced Chan Practitioners Answered by Ven. Chang Chii

Photo credit: Jean Li

About Ven. Chang Chii (常啓法師):

After graduating from Dharma Drum Sangha University (DDSU) in 2012 with a major in Chan Practice, Ven. Chang Chii served at the Chan Hall and the Meditation Activity Department of Dharma Drum Mountain (DDM). He is now the Director of Academic Affairs at DDSU.

Ven. Chang Chii came into contact with Buddhism during his childhood. After participating in the Awakening Camp in 2006, he decided to pursue renunciation. Following comprehensive monastic training, he is now dedicated to monastic education, aiming to nurture new Dharma talents. In addition to delivering lectures and speeches, he has extensive experience in leading meditation retreats. Familiar with the physical and mental reactions practitioners may encounter, Ven. Chang Chii offers helpful guidance. In this issue, we invite Ven. Chang Chii to address common questions about Chan meditation. 


Q1: When experiencing no deluded thoughts during sitting meditation, is it a state of lightness and ease, or is it an inert state like a stone soaking in cold water? In the Chan tradition, there is a gong'an called "The Old Lady Burned Down the Hermitage." An old lady who had been supporting a Chan monk asked her beautiful daughter to bring him meals every day. One day, she instructed her daughter to suddenly hug the monk from behind and asked him: "What do you feel now?" The monk calmly replied: "Like a withered tree on a cold cliff, not a trace of warmth for three winters." When the daughter relayed this to her mother, she flew into a rage, saying: "I have worked hard for two decades only to support a mundane bloke!" She then turned him out and burned down the thatched hut. Why did the old lady break off so resolutely?

The purpose of Chan meditation is to realize the reality of the body and mind, rather than living like a lifeless tree on a cold cliff, or like a stone soaking in cold water with no thoughts or sensations. If a Chan practitioner has no thoughts or sensations, they cannot truly know themselves or empathize with others. In that case, how can they benefit from their practice? How can they realize the reality of all phenomena? 

If a person is not aware of their mental and physical conditions, the arising and perishing of their own thoughts, and their bodily sensations during sitting meditation, it is as if they took a nap and woke up with sleep inertia. When reflecting on their meditation experience, they will find that they are not clear about what was happening during the session. Since they meditate as if they were hiding in the cave of inertia, they will never catch a glimpse of the true reality of all phenomena even after practicing for thousands of lives and kalpas, not even in their dreams. 

The Buddha's concept of Chan can be explored from two aspects: cessation (śamatha) and observation (vipaśyana). Cessation refers to the mind's ability to concentrate and be aware, while observation is the mind's ability to clearly and thoroughly comprehend phenomena. Together, these two qualities are called Chan. Chan is the mind itself, or the state in which the mind and true reality are aligned, neither separate nor different. However, attaining this state is not easy. It requires cultivating mundane meditative concentration to cease defilements and clinging to external objects. To achieve this, one can start by reining in the six sense faculties, which are scattered outward, by concentrating on a particular object of focus, such as breathing. Through the process of practicing cessation, one goes through the nine stages of meditation and ultimately attains the state of lightness and ease. During this process, the mind becomes settled, the five obscurations are gradually overcome, and the ability to observe oneself sharpens. Therefore, in addition to meditative concentration, a Chan practitioner also cultivates keen and clear observation. Some people mistakenly believe that reining in the six sense faculties means shutting down all the senses, ending up feeling like a stone soaking in cold water, which is not even the cultivation of meditative concentration.

However, the state of lightness and ease still belongs to mundane meditative concentration and is not the core of the Buddha's concept of Chan. Only through a progressive process of training the mind can we shift from this mundane state to the observation of true reality. If our mind can rest on true reality as taught in Buddhist teachings, then pure wisdom will manifest without obscuration. Therefore, while the state of lightness and ease can help us cultivate faith and clarity, we should not become complacent. Our mind must align with true reality in order to completely liberate ourselves from vexation.

What can be regarded as good practice in sitting meditation? If one mistakenly believes that longer sittings are better, they may fall into a state of inertia. A good sitting practice is also not determined by what one experiences during meditation. When one experiences a smooth circulation of qi and a state of lightness and ease without scattered thoughts, they may become complacent and halt their progress. On the other hand, if a practitioner maintains clear awareness throughout the entire session, then despite experiencing leg pain, boredom, and wandering thoughts, it is still regarded as good practice in sitting meditation!


Q2: Having practiced meditation for a long time, I now prefer to stay away from people. How do I generate bodhicitta?

This relates to one's motivation for practicing meditation. It is like needing a treasure map before embarking on a voyage in search of treasure. Without knowing the destination, even the strongest sailors would be of no use. Similarly, those who practice Chan meditation without understanding their own motivations are simply doing it blindly. Therefore, at the beginning of his Explanation of the Sequential Methods of Dhyāna Pāramitā (釋禪波羅蜜), Master Zhiyi pointed out ten biased motivations and one right motivation for practicing Chan meditation. Among these biased motivations, some relate to profit and praise, while others stem from fear of suffering in the lower realms of existence, or a yearning for joy and peace of mind, power and liberty, or sagacity. Even the motivation that seeks nirvana is not considered correct. The preference to gain tranquility through meditating in solitude is also among these ten biased motivations. The only right motivation is bodhicitta, the aspiration that has compassion for all sentient beings, as expressed in the Four Great Vows.

One must understand the relationship between cause and effect in their practice. With sufficient causes, the effect of meditation will naturally arise. Master Zhiyi expounded that one must practice with bodhicitta as the cause, rather than with deluded thoughts or the mere intention of seeking one's own liberation. Bodhicitta is the mind that aspires to enlightenment and aims to help not only oneself but all sentient beings to become awakened!

However, where can bodhicitta be found? There is a story about a small fish asking a big fish, "What is the sea like? Which way should I go to find it?" The big fish replied, "To your left and to your right, everything is sea. Look up and look down, it is the sea as well. Even the water in your stomach is also sea." We are like fish in the sea, and bodhicitta, like the sea, is not something outside of our body and mind, nor can it be attained by means of fame and fortune. However, obscured by ignorance, deluded thoughts and afflictions, we not only neglect our own bodhicitta but also mistake the right motivation and purpose of practicing Chan meditation.

Therefore, after realizing the bias in our motivation for practicing Chan meditation, we can redirect it with bodhicitta. For example, although I meditate to cultivate my well-being, I am willing to awaken the awareness of all sentient beings through this healthy, peaceful, and joyful body and mind. Although I meditate for tranquility, I aspire to bring peace and clarity to all sentient beings through this physical and mental state of tranquility and stillness. Although I meditate for sagacity, I aspire to bring more happiness and joy to all sentient beings with this sagacious mind. We are all still baby Bodhisattvas. Despite our biases, we can correct them by making a vow before each sitting.

Bodhicitta is the key to spiritual cultivation. Only with bodhicitta as the cause of cultivation can our mind align with bodhi and attain buddhahood.


Q3: An earnest practitioner shouldn't talk about spiritual experiences, right?

It's not that we can't talk about spiritual experiences, but we need to have the right understanding of causes and conditions, as well as the law of karmic causality when experiencing and discussing them.

When I was a child, due to my illness, I was on long-term medication and constantly experienced brain fog. When my mother came into contact with Buddhism, she taught me to engage in daily practice. The Pure Land Rebirth Mantra, the Lotus Sutra's Universal Gate Chapter on Avalokitesvara Bodhisattva, and the Liang Emperor's Repentance were once part of my daily recitation, with the Universal Gate Chapter being the scripture I recited for the longest period. Every night after taking a shower, I would tidy up my desk and recite the scriptures for about 20 minutes, seeking an empathetic response from Avalokitesvara, the Bodhisattva who hears the cries of sentient beings and alleviates their suffering. During this period, I was gradually able to reduce my medication. Even when I stopped taking the medication, I continued my daily recitation. Over time, I felt my physical health gradually improve, and learning became easier for me. My studies and career progressed smoothly, and I encountered no obstacles when seeking renunciation. Looking back on this journey, I am most grateful to Avalokitesvara. "Although I did not receive a spiritual response such as radiant light or an earth-shaking experience, I am grateful for the Bodhisattva's imperceptible guidance.

Through my daily practice for more than ten years, I was able to set aside time each day to settle my mind. After bathing, I would sincerely align my body and mind with Buddha-dharma. The subsequent improvements were made possible by the accumulated power of clarity and peace, along with the withdrawal of the medication's side effects. I believe in Avalokitesvara's empathetic response. However, receiving spiritual responses isn't about witnessing miracles, supernatural powers of a Buddha or a Bodhisattva, seeing a person emitting light or controlling natural phenomena at will. Rather, it's the result of the mutual coalescence of myriad causes and conditions. Spiritual responses follow the laws of nature, like hearing a bell ring after striking it, or any causes and conditions in our daily lives, such as feeling hydrated after drinking water or feeling satiated after eating food.

Spiritual responses should be experienced with the right understanding of cause and effect. Causes and conditions serve as the basis for evocation. When they are sufficient, a response will naturally manifest. This aligns with the principle that "myriad causes and conditions give rise to effects."


Q4: Does investigating a huatou make a person become sharp and lack compassion?

All methods of Chan practice share one commonality in the beginning, which is to observe inwardly so that one can deal with their own deluded thoughts, clinging to objects, and defilements. Becoming sharper through Chan practice refers to gaining more clarity and equanimity in the cultivation of meditative concentration and awareness. As a practitioner becomes less bothered by vexation, they are able to liberate themselves. Not only can they clearly see the arising and perishing of vexation without being affected, but they can also dissolve them by seeing through their illusory nature. 

Does such sharpness make people less compassionate? The key to generating compassion lies in directing it toward all sentient beings, whom practitioners help to eradicate suffering and offer happiness. Even in loving-kindness meditation, if one practices it only to cope with one's own hatred, without directing compassion to all sentient beings, it cannot be considered loving-kindness meditation. A practitioner must first give rise to compassion for all sentient beings. With the ability to liberate oneself, one can clearly observe the vexation of sentient beings through the clarity and awareness attained in Chan practice, thereby helping them eliminate suffering and attain happiness. Directing compassion toward all sentient beings requires an aspiration to dedicate the merit of one's own spiritual cultivation to others. To truly benefit sentient beings, we must first purify our own defilements. Otherwise, with entrenched attachment to the notion of self and ignorance, how can we perceive the needs of others and offer them true benefits?

If a Bodhisattva lacking the ability to liberate themselves attempts to deliver others, their faith in the bodhisattva path may regress due to ensuing vexation. Therefore, on the one hand, we should establish wholesome relationships with sentient beings to cultivate the virtuous root of compassion; on the other hand, we must dissolve our own vexation through Chan practice. Before eliminating vexations, we actually lack the true capacity and merit to deliver sentient beings. To free our mind from vexation, we must dedicate ourselves to practice. Trying to benefit sentient beings without diligently working on one's own practice is simply putting the cart before the horse. Even if it seems to bring some benefits to others, these benefits are superficial rather than genuine. 

To take it further, one who liberates themselves is also delivering others. This is similar how, when a tree strives to grow and thrive, its branches spread and its leaves sprout. When it flourishes into a big tree with shade and fruits, each passersby walking under the scorching sun can come to enjoy the cool under its shade, while trekkers running out of food can pick its fruits to satisfy their hunger. In the same way, a Bodhisattva who benefits themselves can also benefit sentient beings, and those who dissolve their own vexation can help others overcome theirs. There is no difference between benefiting others and benefiting oneself; it all depends on the intention and motivation. There is no superiority or inferiority in Dharma approaches; it all depends on how we apply and learn them. 


 
Happy Buddhists: Common Questions from Beginners Answered by Ven. Chang Yong

Replenishing Your Buddhist Power: Common Questions from Intermediate Practitioners Answered by Ven. Chang Ge

Common Questions from Advanced Chan Practitioners Answered by Ven. Chang Chii



Resource: Issue 492 of Humanity Magazine (August 2024), Dharma Drum Publishing Corporation
Translation: Li Siang-ling
Editing: Keith Brown, Ven. Yan Siang (演香法師)