Chan School

Chan is an abbreviation of chan-na; the Chinese characters sounded slightly different in the past and were used to represent the sound of the Sanskrit word 'dhyana' (see dhyana). The general meaning of dhyana is meditation. In the Chan School the practice of meditation is foremost. The Japanese pronounce the character chan as 'Zen'.

The Dharma banner is raised;
The School's purport is established.
The Buddha very clearly directed that it was to be at Cao Creek.
With Kashyapa, the first, began the transmission of the lamp.
Twenty-eight generations were recorded in India.
The Dharma flowed east and entered this land (China).
Bodhidharma was the first Patriarch.
The robe was transmitted to the sixth generation,
as all the world has heard.
How could one count the people who since then have realized the Way? (SE 56-60)

"The Chan School is foremost among the Five Great Schools of Buddhism in that it transmits the Buddha's Mind Seal, pointing directly to the mind so that one sees one's nature and becomes a Buddha. When the Patriarch Bodhidharma came from India, he widely propagated its method. At that time the practitioners of Buddhism were still very enamored of the language of prajna (see listing), exerting their efforts in composition and phrasing, vying to outdo one another. Even in lecturing on the Sutras they argued over each other's strong and weak points, and in speaking Dharma they would praise themselves and deprecate others. Different schools were set up, and to do battle with words was the mode of the times. Some resorted to individualism, and in an attempt to be unique, they set up theories that were distinctly different from the mainstream, and they perfected the art of unobstructed and clever debate. People wrote books and set up doctrines, disparaging others while advertising themselves. In this way they forsook what was fundamental and pursued superficialities; the theories of teaching schools flourished widely.

"[The four main enlightened teachers in China just prior to the introduction of the Chan lineage were the Venerable Daosheng, Vinaya Master Daoxun, the Great Master Zhiyi, and the Venerable Daoyuan. Each taught meditation in the context of the teachings of his own school.] When the Venerable Daosheng (see Daosheng) was slandered, he retreated to Tiger Mountain and spoke Dharma to the rocks. From this came the saying that even 'insentient rocks nodded their heads in agreement.' The Vinaya Master Daoxun hid his tracks on Zhongnan Mountain, where he enjoyed the food-offerings of the gods. The Great Master Zhi Zhe ("Wise One") (see Zhi Zhe) proclaimed the Teachings, and the Master of Lu Mountain (Ven. Daoyuan) propagated the Pure Land method. Those to whom their teachings were transmitted held them in esteem, yet the scholars were confused by them. Everybody had a different opinion, and people were at a loss as to which way to follow. Standing perplexed at the crossroads, one didn't know which way to turn. Gazing out at the vast ocean of different teachings, one could only heave a big sigh.

"In light of such circumstances, the First Patriarch Bodhidharma made amends for such biased teachings and patched up the flaws. His compassionate instructions were apart from speech; his teachings were not imparted through words. He taught that this mind of ours is none other than the Buddha, that the precious pearl hidden within our robe is not something obtained from outside. One only needs to concentrate one's energy and refine one's mind to a single focus, then:

One day suddenly all connects right through, and then the myriad substances are reached everywhere, whether external or internal, fine or coarse. The great functioning of the entire substance of the enlightened mind is nowhere without clarity.

One becomes open to the vast and ultimate enlightenment, returns to the source and plumbs the origin. At this time one can appreciate the subtlety behind this interchange: the World Honored One held up a flower, Mahakashyapa, the Golden-Hued Ascetic, smiled: originally it was like this!

"This method is one in which the mind seals the mind, a transmission outside of the teachings. One takes one's own nature across. And after one has made one's way across the river (of afflictions), one leaves the raft (of Dharma) behind. How can there be anything else but this?" (WM 70-71)

"As to the Dharma of our sect, when the Buddha ascended to his seat for the last time, he held up and showed to the assembly a golden flower of sandalwood, offered to him by the king of the eighteen Brahmalokas (Mahabrahma Devaraja). All men and gods (devas) who were present did not understand the Buddha's (meaning). Only Mahakashyapa (acknowledged it with a) broad smile. Thereupon the World Honored One declared to him: 'I have the treasure of the correct Dharma eye, Nirvana's wonderful mind and the formless Reality which I now transmit to you.' This was the transmission outside the teaching, which did not make use of scriptures and was the unsurpassed Dharma door of direct realization.

"Those who came afterwards got confused about it and (wrongly) called it Chan (Dhyana in Sanskrit and Zen in Japanese). We should know that over twenty kinds of Chan are enumerated in the Mahaprajnaparamita Sutra, but none of them is the final one.

The Chan of our sect does not set up (progressive) stages and is, therefore, the unsurpassed one. (Its aim) is the direct realization leading to the perception of the (self-)nature and attainment of Buddhahood. Therefore, it has nothing to do with the sitting or not sitting in meditation during a Chan week. However, on account of living beings' dull roots and due to their numerous false thoughts, ancient masters devised expediencies to guide them. Since the time of Mahakashyapa up to now, there have been sixty to seventy generations. In the Tang and Song dynasties (619-1278, the Chan sect spread to every part of the country, and how it prospered at the time! At present it has reached the bottom of its decadence (and) only those monasteries like Jinshan, Gaomin and Baoguan can still manage to present some appearance. This is why men of outstanding ability are now so rarely found and even the holding of Chan weeks has only a name but lacks its spirit." (Luk, tr. "Master Hsu Yun's Discourses and Dharma Words," Ch'an and Zen Teachings, Series One, 49-50)

"One sits (in meditation) to cultivate the Dharma of Chan inquiry in order not to have any thoughts. . . . That which is called the Buddha is not even a single thought arising. But can you go without having a single thought arise? As you sit there, you think of all sorts of things you don't ordinarily think of, and a lot of long-forgotten circumstances that suddenly pop up again in your mind. . . . Is that not having a single thought arise? Of course not. How do you do it? There is no way. There is no way to keep a single thought from arising--but you can keep a single thought from being destroyed. And if you prevent its destruction, you'll keep it from arising. . . . For example, in the one thought, 'Who is mindful of the Buddha (see Buddha-recitation)?', you can keep the 'Who?' going non-stop. 'Who?' This is searching for the 'Who', not reciting 'Who?'. As long as you keep searching, that single thought isn't destroyed, and therefore it won't arise. A single thought not arising is the Buddha.

"That's the doctrine of the Chan School. If you can be such that not a single thought is produced or destroyed, then the light of your wisdom will appear." (LY II 15)

1) Chinese Mandarin: chan zong .

Buddhist Text Translation Society (http://www.BTTSonline.org) References: LY II 14-17; WM 70-73; SE 65-70.

CHAN:
The Essence of All Buddhas
Lectures by the Venerable Master Hsuan Hua
Edited and Translated by the Editorial Committee of the
Buddhist Text Translation Society
In Memory of the First Anniversary of the Nirvana of Venerable Master Hsuan Hua
and the Twentieth Anniversary of the City of Ten Thousand Buddhas.
Burlingame, CA: Buddhist Text Translation Society, Dharma Realm Buddhist University,
Dharma Realm Buddhist Association, 1996.

When spring returns to the earth, the myriad things are born.

Smashing empty space to pieces, one is free and at ease.

One will never again become attached to self or others.

Although the Dharma Realm is vast, one can encompass it all.

Springtime is here, and our holding a Chan session is like when spring comes to the earth. The myriad things are born means you have the opportunity to become enlightened. The light shining forth from your own nature is compared to the myriad things growing in the spring. Smashing empty space to pieces, empty space has no shape or form; it is gone. At that point, one is free and at ease. You are truly free and independent. Never again will you become attached to self or others. There won't be any people and there won't be any dharmas; people and dharmas will both be empty. The attributes of self and others will both be gone. Although the Dharma Realm may be vast, but you can contain it entirely within yourself. One can encompass it all.

Now wouldn't you call that great? This is truly the demeanor of a great hero.

With Empty Space Shattered, the Mind Is Understood.

The phrase "Who is mindful of the Buddha" is a regal, precious vajra sword. It is also the phrase "sweeping broom" recited by Kshudrapanthaka. Someone may say, "Why is it called both a regal, precious vajra sword and a sweeping broom? Since it is a regal, precious vajra sword, it can't be a broom. Since it is a broom, it can't be a regal, precious vajra sword." It depends which end you use. One end is a regal, precious vajra sword and the other end is a broom. One end, the regal, precious vajra sword, which can slice through gold and cut through jade, cuts through your emotions and severs your love. Being able to cut off ignorance and afflictions makes it a regal, precious vajra sword. The broom end is like your mindfulness of "Who is mindful of the Buddha?" Just as each time you sweep the floor it gets a little cleaner, so too, sweeping with "who" sweeps away a lot of your lust. What the vajra sword cuts through is lust and what the broom sweeps away is also lust. It's your thoughts of desire, your emotional love, and other such problems. You can use the vajra sword to cut through all these unsolvable problems. As soon as you investigate "who?"¡Xthe heavenly demons and externalists cannot do anything to you. There's no crack for them to slip through. That's because you are holding aloft the wisdom sword that subdues the ten great demonic armies. All the various demonic armies in this world will be conquered. None of the demons has any way to deal with your "who?" If you forget to be mindful of "who?" then there is a hole where the demons can wriggle their way in. That can happen because you put down your regal, precious vajra sword and give rise to ignorance.

When you investigate "Who is mindful of the Buddha?" things may get vague. You keep on investigating, but you can't find out "who?" Unable to find the "who," you give rise to a "feeling of doubt." Once this feeling of doubt arises, great doubt will bring great enlightenment. Small doubt will bring small enlightenment. No doubt will bring no enlightenment. Continual doubt will bring continual enlightenment. Brief doubt will bring brief enlightenment. What is meant by a "feeling of doubt"? It's being unable to find out "who?" Hmm. "Who?" Sustained investigation of this word "who" for hours nonstop can bring you to the point that your breath ceases, your pulse stops, your thoughts come to a standstill, and you attain a profoundly great samadhi. With that kind of samadhi, you are in samadhi when you are walking; you are in samadhi when you are sitting; you are in samadhi when you are standing; and you are in samadhi when you are lying down. You neither enter it nor leave it, and so it's called a profoundly great samadhi. At that time, above, there will be no heaven; below, there will be no earth; in between, there will be no people; and afar, there will be no objects. Absolutely everything will be empty. Even emptiness will not exist. Once emptiness is obliterated, what kind of state remains? Take a look. Think about it. Do you still have false thoughts? Do you still have extraneous ideas? When there isn't even any emptiness, where could the false thoughts and extraneous ideas be located? Where could lust be found? At that time, it's very easy to become enlightened. It's very easy to return to the root and go back to the source, to understand your mind and see your nature. When you understand your mind and see your nature, nothing that happens presents any difficulties; there are no obstructions. Once you see your nature, you never worry.

Where Is the Original Face to Be Found?

From the Qing dynasty on, most people have investigated "Who is mindful of the Buddha?" Investigating the word "who" is the most important part. Who? As long as you don't know, then it's still "who." If you know, then that's enlightenment. You want to find out who it is who's mindful of the Buddha. If you say, "Oh! I am mindful of the Buddha!" You? If it's you who is mindful of the Buddha, then suppose you die and are cremated so that you no longer exist--then where have you gone? If it's you who is mindful of the Buddha, then you shouldn't die; but you will die, get cremated, and be gone.

There are many different meditation topics that can be used in investigating Chan. Some people investigate "Who was I before my mother bore me?" Others may investigate the word "Nothing." "Nothing" means there isn't anything at all. Everything is nonexistent. Or does everything exist? They investigate "nothing" and "existence." They investigate how things cease to exist. Everything in the world is subject to coming into being, dwelling, decaying, and becoming empty. What is there that is not subject to coming into being, dwelling, decaying, and becoming empty? That's what they investigate.

Some investigate "Does a dog have the Buddha nature?" Whether or not a dog has the Buddha nature can be a topic too. Others investigate "dried turd." You laugh when you hear that, but when you investigate it, there's a lot of flavor in it! Not smelly, though, so you don't need to laugh. Since it's dry it doesn't smell. There are many different meditation topics. Whichever topic you respond to best is the one for you.

Carefully Investigate While Walking, Standing, Sitting, and Lying Down

Now we are having a Chan session. Concentration is of vital importance in a Chan session. Your body, mind, and thoughts must be concentrated. Here, your body must walk when it's time to walk, sit when it's time to sit, and lie down when it's time to lie down. Walking, sitting, and reclining, you must follow the rules. Your mind must not give rise to false thinking; then the mind can be concentrated. Your thoughts should be devoid of greed, devoid of hatred, and devoid of stupidity. Single-mindedly investigate "Who is mindful of the Buddha?"

Investigating is like using a drill to drill a hole. You drill and drill until you drill through the piece of wood. Once the drill penetrates, you can see through to the other side. That's what becoming enlightened is like. Prior to penetrating, we are only doing the daily work of drilling. Prior to becoming enlightened, we investigate "Who is mindful of the Buddha?"
Now we are putting in the work that it takes to become enlightened. During the period of working, you don't want to say, "Oh! This drill won't penetrate and make a hole." Then you don't want to drill any more. But if you don't drill, no hole will be made. You must drill the hole today, drill it tomorrow, and drill it the next day -- drilling and drilling until your work is realized. After a time, you will penetrate. That penetration is enlightenment. That means what you weren't clear about before, you will be clear about. What you didn't understand, you will understand.

What is this skill like? It's like a cat poised to catch a mouse. The cat waits beside the mouse hole. If the mouse comes out, the cat catches it with one swipe of its claws. Your investigation of "Who is mindful of the Buddha" is like a cat stalking a mouse. Your false thinking is the mouse, and the phrase "Who is mindful of the Buddha" is the cat. The cat is waiting to catch the mouse. That's what this analogy means. Investigation is also like a dragon guarding its pearl. A dragon is always protecting his dragon pearl. His attention never strays from it.

Again, investigation is like a hen brooding over her eggs. The hen is always concerned about her chicks, thinking, "My little chicks are going to hatch soon." She keeps brooding, "Ah! Hurry up! Hurry up! Little chicks, hurry up and hatch!" Every day she's there thinking about her chicks until they finally hatch. As it is said, "Egg-born come from thought."

When her thinking wins out, the chicks hatch. Once the chicks are hatched, the hen has succeeded. Our investigation of Chan is also like an old mother hen incubating her chicks. While the mother hen is brooding on the eggs, she is extremely hot! So hot she pants. And yet she can't bear to leave the nest. She has to brood until the chicks hatch. That's all there is to it!

When One Solves the Meditation Topic, A Clue Appears

The same principle applies when we investigate Chan. We must pay attention at all times and not have any discursive thoughts. As the saying goes,

When not a single thought arises, the entire substance manifests.

When the six senses suddenly move, one is covered by clouds.

When not a single thought arises, the vast functioning of the entire substance is seen. One's inherent wisdom manifests. When the six sense faculties--the eyes, ears, nose, tongue, body, and mind--suddenly move, it is as if the sky were suddenly covered by clouds. When not a single thought arises, then "Inside there is no body or mind, and outside there is no world." When you reach that level in your meditation, your breath stops. Although you stop breathing, you are not dead. When your breath stops, not a single thought arises. But if you suddenly think, "Oh, my breath has stopped. It's gone!" Then it will come back. When you are devoid of thoughts, the breath stops; but as soon as you have a thought, the breath resumes. Actually, your breathing does not completely cease, or else you wouldn't be alive. Rather, an internal breathing begins to function, so you no longer need to rely on external breathing. This is known as turning the great Dharma wheel--singing the soundless song and turning the invisible Dharma wheel. However, you should not become attached to this state.

Cultivators alternately advance and retreat in their practice. We may be vigorous for a few days, but then, feeling that we aren't getting any benefit, we slack off. After being lazy for a while, we become vigorous again. In cultivation, we should follow the Middle Way and be neither too hasty nor too relaxed.

Go too fast and you'll trip; dally and you'll fall behind.

Never rush and never dally, and you'll get there right on time.

Don't be nervous and don't be lax. Don't go too fast means don't be nervous. Don't dally means don't be lazy. Enjoy developing your skill. Develop it to the point that you are free and at ease when walking, free and at ease when sitting, free and at ease when standing, and free and at ease when sleeping. Walking, standing, sitting and lying down, you have self-mastery. Self-mastery means that your skill is progressing. When your skill progresses, you will be able to truly investigate Chan. Then, even if you consider stopping, there will be no way to do so.

Walking, standing, sitting, and lying down, you won't lose track of "who?" But even though you won't lose track of "who?" you still will not recognize "who?" You want to become familiar with "who?" You can't let the "who?" be cut off. At all times and in all places you investigate Chan until you become one with it. When you become one with it, then "you eat each day but it is as if you hadn't eaten a single grain of rice." It's not that you don't eat, but that you are not attached to eating. You eat but it's as if nothing had happened. You wear clothing but you are not attached to it.

"You wear clothes but it is as if you hadn't put on a single thread." This means that whether you are walking, standing, sitting, or lying down, you forget everything. You forget about eating and wearing clothes, how much the more other matters. How much less of a problem will other matters be!

Smash the Black Barrel and Reveal the Source

Smashing the black lacquer barrel refers to enlightenment. Although the thought of investigating "who" is also a false thought, this one false thought is used to defeat all the other false thoughts. Investigation should be done in every moment; it is not that you investigate on the out-breath, and then don't investigate on the in-breath; or that you investigate on the in-breath and then not on the out-breath. No, counting your breaths is of no use because it creates a duality. It adds a head on top of a head--it is superficial. The true and proper method for investigating chan meditation is the method for entering deeply. Thus, our patriarchs investigated their meditation topic breathing in as well as breathing out; their one thought of investigation continued on forever without interruption.

Those who truly know how to work do not lose track of the topic "who?" Little by little they inquire into "who" until mind, intellect, and consciousness all vanish. The mind becomes empty; the body is also empty; the intellect is empty, and the consciousness is empty. When you strike up false thoughts, it is the sixth consciousness that they come from. The sixth consciousness causes you to strike up false thought, causes you to register pain, and causes you to be unable to bear any more. All of those are distortions of the sixth consciousness. If you are able to smash the mind, intellect and consciousness--if you investigate until you break through them, so that you can't be turned by such thoughts--then you are one who truly knows how to work. Not to mention gaining responses every day in your application of effort, if you gain a response for even the space of a thought, you can open your wisdom, which is another way of saying you can become enlightened.

There's an old proverb that goes,

If someone sits quietly for an instant,
Then that is better than building pagodas made
of the seven jewels in number like the Ganges' sands.

If you can genuinely enter samadhi--stay quiet--for an instant, for just a moment in time, then that in itself can eradicate infinite kalpas of offenses that bind us to birth and death.

Those who know how to practice are always in samadhi, while those who don't are constantly in the midst of falseness. Within samadhi, one produces wisdom, while within falseness one's stupidity increases. How can one obtain samadhi? One must return the false to the true. We, however, are ever eager to pursue false conditions and unwilling to return to a state of samadhi. That's why we constantly indulge in discursive thoughts and cannot return to the truth. As a result, the truth becomes false. If you didn't have so many discursive thoughts, but instead reflected within at all times and worked on your own nature, you would be able to return to the truth. Our Chan session is also for the purpose of turning the false back into the truth, getting rid of the false and keeping the truth. That's why we have set everything aside to come here to walk and sit. Walking, standing, sitting, or lying down, we must not be apart from "this." To separate from this is a mistake. "This" is just the meditation topic, which we must always bring to mind.

So It Is, So It Is, Contemplate at Ease

I will explain to you about the period of walking. If you know how to walk, you won't race. That is not walking. Nor is that to say that a slow pace is walking. How should you do it? You should be very orderly and yet at ease. During the walks you should still be investigating "Who is mindful of the Buddha?" We first walk for about fifteen to twenty minutes, and then run. The runs should be once or twice around the hall--three times at most--and then the signal to stop should be given. The runs cannot last too long. If the runs last too long, people get tired and winded, and then they won't be able to apply their effort. Just run for one or two laps, three at most. Run until you feel that people are just beginning to get warm. As soon as the body heat rises, hit the fish to stop the run. Then start the sitting period. Once the circulation of blood and qi (energy) has come alive, the sit should begin.

While sitting, you must be solid and strong like vajra, so that the strength of your sitting is equal to the best. You have to sit for a long time, and then you will attain Dhyana. What is the method for sitting? In sitting, your mind should be calm, and your breath tranquil. Sit upright like a great bell, your eyes contemplating your nose, your nose contemplating your mouth, and your mouth contemplating the mind at all times. Don't lean to the front, back, left or right. If you can sit in full lotus posture, the vajra posture, that's the very best. It's very easy to enter samadhi when you are in full lotus. "I've sat in full lotus for a long time, but I haven't entered samadhi," someone says. That's because you keep having discursive thoughts and you don't really know how to practice properly. Full lotus is the best posture, and half lotus (with your left foot over your right thigh) is the second best. If you cannot bear that, then you can sit however you like. When sitting, you should be in a state of unmoving suchness and constant clarity. Curl the tip of your tongue upwards so it touches the roof of your mouth, thus connecting the ren and du energy channels. Once these channels connect, your blood and energy will circulate well and you will feel very comfortable. If you have saliva, you can swallow it down. Your saliva is like sweet dew nourishing your Bodhi sprouts.

After sitting for a while, you will begin to feel a warmth. It begins in your belly, spreads throughout your body, and then returns. The repeated experience of warmth is known as the Level of Heat. After a period of time, in which you experience further changes in your body's "chemical factory," you reach the Level of Summit. There will be a sensation on the crown of your head, which seems to be there and yet not there. It is invisible and intangible, just a feeling, but it seems to be kind of an inconceivable state. After the Level of Summit comes the Level of Patience. During this stage, the sensation on your head becomes very hard to bear, and yet you must bear it. It feels as if a hole were being drilled into your skull. If you can endure the discomfort, then after a while the hole will be drilled all the way through, and you will be able to go out the top of your head, like a bird happily flying out from its cage. This is the Level of Being Foremost in the World. You are the number one hero, unsurpassed in the world.

Good Indeed, Good Indeed, Awakening to the "Who".

In the course of meditation, one may attain to the First, Second, Third, and Fourth Dhyanas. Prior to attaining the First Dhyana, one first attains a state of lightness and ease, which is quite comfortable and enjoyable. When you attain this state of being filled with Dharma bliss, you can go without food and not feel hungry, go without sleep and not feel tired, and even go naked and not feel cold. This is a state attained in the initial stages of cultivation. Whether you are sitting or walking, you feel as if you have no self. You don't know where your ego went.

After the state of lightness and ease, you enter the samadhi of the First Dhyana. At that time, the self is empty and your pulse appears to stop. You pervade empty space and the Dharma Realm, and one or two hours of sitting seem to go by in only a second's time. However, you should not think of yourself as extraordinary; you have only gotten a tiny taste of samadhi in this initial stage of practice. Your pulse has stopped, and the next step is that your breath stops. When external breathing ceases and you no longer breathe through your nose, an internal "true" breathing begins to function. At that point, you no longer need to rely on external breathing. As you continue to progress in your practice, your thoughts will cease. When not a single thought arises and all discursive thoughts are gone--emptied--you become one with Nature. Although thoughts are said to cease in this third stage, you actually still have a thought of coarse ignorance.

In the fourth stage, thoughts are truly ended; all thoughts are renounced. This state of meditation is the Fourth Dhyana, which is still subject to outflows. You have neither ended birth and death nor realized any fruition (of sagehood). To reach the level of a First Stage Arhat, one has to cut off eighty-one grades of view delusions. View delusions occur when one gives rise to greed and desire when confronted by states. One is confused by what one sees. First Stage Arhats are called Stream-Enterers, for they enter the flow of the Dharma nature of Sages and go against the stream of the six sense objects of ordinary beings. Sages of the first fruition do not enter into forms, sounds, smells, tastes, objects of touch, or dharmas. Forms cannot move them; sounds cannot move them; smells cannot move them; flavors cannot move them; touches cannot move them; and mental dharmas cannot move them. They are not affected by the states of the six defiling objects. That's at the level of the First Stage of Arhatship. Right now, we have not even reached the First Dhyana in our meditation. None of us have felt our pulses stop beating.

If you haven't attained these states, you should work hard in every minute and second; it's important not to waste time. It's best to sit in full lotus. If you cannot, then you can sit in half lotus. If full lotus and half lotus are both too difficult, then simply sit casually. Cultivation is a matter of the mind, not the legs. If you can be free of discursive thoughts, then you can practice in any posture at all. If your mind is filled with discursive thoughts, then you won't succeed in your practice no matter how you sit. Practice consists of cultivating the mind and nurturing the nature. You must constantly observe your discursive thoughts to see what kind of thoughts are predominant. Are the majority of your thoughts concerning greed and desire? Do your thoughts contain more anger and rage than anything else? Does stupidity dominate your thinking? Reflect inwardly and examine yourself. If you can purify your mind of these discursive thoughts, you are having a response in your work. Whether you sit in full lotus, in half lotus, or casually, the essential thing is to get rid of discursive thoughts so that genuine wisdom can appear. As long as the false is not ended, the true will not manifest. In cultivating we work on the mind-ground. That is called the Mind Ground Dharma door: causing the mind to become pure. If you can be pure for one instant, you are on Magic Mountain in that one instant. If you can be pure at all times, you are always on Magic Mountain. Regardless of whether you recite the Buddha's name, hold mantras, keep the precepts, expound the teachings, or sit in Chan meditation, the goal is to focus the mind on a single point, to cast out the false and retain the true. At all times, look within yourself and recognize your original face.

That is the method to use at the initial stages of practice.

With the Nature Bright and Aware, There Is Nothing at All.

In investigating Chan, one should not want states to arise. We don't want there to be anything, not even emptiness. Even emptiness is emptied, and yet one feels neither fear nor joy. If you experience fear, then you will be vulnerable to demons. If you experience happiness, then a demon of happiness will come. Look at the fifty skandha demons, which are discussed in the Shurangama Sutra. All of those states could be encountered when meditating. If you are clear about those states, then you will not be turned by any state that you may see. There is a saying, "If the Buddha comes, smash him. If a demon comes, beat him away." If a Buddha comes, don't become attached to that Buddha. If a demon comes, don't become attracted to that demon. Do not have any attachments. Don't think: "Wow! A Buddha has come!" and be overjoyed about it, because that's not going about it the proper way. The presence of fear also indicates not going about it the proper way; and the presence of any like or dislike indicates not going about it the proper way. Therefore, you must be able to remain "thus thus unmoving" in stillness; you must remain unmoved no matter what state you encounter so that you do not give rise to discriminations about it and you do not pursue it. If a state appears, let it be. If no state appears, don't look for any. If you perceive a state, don't be turned by it. >From limitless kalpas past until the present, we have accumulated all kinds of states of mind within the field of our eighth consciousness. Sitting quietly allows these states to come forth. By analogy, if you keep stirring muddy water, it will not be clear. But if you set the water somewhere and don't disturb it, then all the mud and sediment will sink to the bottom and the water will become clear. It's the same with you. Once you sit quietly, your mind will become clear.

The mind's clarity is like that of water in which the moon can reflect.
The intellect in samadhi is like a cloudless sky.

When your mind is pure, then it's like water that reflects the moon. And so pay no attention to whether a state of mind is true or false. Working hard is true. However, you shouldn't be like people who don't understand what's happening, and say, "Ah! This is not good. You are possessed by a demon." In fact it is because you've worked hard that you encounter such a state. If you hadn't worked hard, nothing at all would happen. And so do not be afraid. True understanding is not being attached to anything. Don't be attached to anything at all.

Wisdom Pervasively Illumines Innate Truth.

Now we want to develop wisdom, and in order to do so, we must first go through some suffering. We must be smelted by the fire. Suppose you were a lump of gold, you would have to be smelted to find out if you were true gold or fool's gold. If you were fool's gold, then you would be burned up. If you really were gold, well, true gold withstands the foundry's fire. Real gold is not afraid of fire. If you have ten ounces of true gold, it remains ten ounces no matter how much you smelt it. If you start with ten ounces of fool's gold, then there may only be one ounce left after it goes through the fire. Now we are here in this foundry being forged into indestructible vajra bodies. Once you have a vajra body, you won't have to fear atomic bombs, hydrogen bombs, or nuclear weapons of any kind. Why do we experience fear? Because we can be destroyed! Absolutely nothing can destroy your potentially vajra indestructible body, but you must first endure some suffering. Some people say, "It's too much pain and suffering. I can't take it!" Who perceives the pain and suffering? "I perceive it," you say. And just who are you? "I am just this body," you reply. If your body is you, then what about when you die? Where is your body then? If someone hits your body or scolds it then, it will be able to bear it. It will tolerate all sorts of suffering without any difficulty. You say, "That's because I'll be dead, so there won't be any problems." Well, why don't you just play dead right now?

If a person wants to avoid death,
He must first act like a living dead person.

If you don't want to die, you first have to try out dying. "You mean commit suicide?" you ask. No, I mean act like a dead person. If you regard everything from the perspective of a dead person, you will no longer contend, or be greedy, hateful, or stupid.

All the patriarchs, Bodhisattvas, and Buddhas through the ages succeeded by means of this method. All Buddhas, Bodhisattvas, and patriarchs were born from this Dharma door. So don't be afraid of difficulty and suffering now. Cultivate well. Diligently apply yourselves to your practice. Cast out all discursive thoughts. Don't be lazy or try to sneak off to rest. As long as you have a breath left, use it to walk and sit in meditation. We borrow the false to cultivate the true. The harder it is, the more you should be determined to overcome the difficulty. Anyone can do easy things. We want to do difficult things that others cannot do; we want to bear what others cannot bear. Only with such vigor and courage can we accomplish true wisdom. That's what's meant by forging indestructible vajra bodies in the red-hot furnace. After this kind of training, your bodies will be healthy and your wisdom will come forth.

Chan meditation disciplines both the body and the mind. The body is restrained from killing, stealing, and sexual misconduct; and the mind is restrained from greed, anger, and stupidity. In this way, we diligently cultivate precepts, samadhi, and wisdom and extinguish greed, anger, and stupidity. It is virtually impossible to commit offenses in the Chan hall. Although we may have idle thoughts, we will not act upon them. Restrained from killing, stealing, and lust, the body is purified of its bad habits. Once the body is disciplined and the mind is pure and concentrated, we can break through ignorance and regain our inherent wisdom. However, due to attachments to the body, the ego, and possessions, it is not easy to return to the origin and to renounce the deviant for the proper; it's difficult to put everything down. Only with good roots can we relinquish all attachments to self and to dharmas. If we can see the body as empty, we destroy the attachment to self. If the mind attains samadhi, the attachment to dharmas will be gone. With no attachments to self or dharmas, we can transcend the material plane and be liberated from the limitations of our inherent disposition and from our materialistic desires. Liberation is simply the absence of attachments. Nevertheless, this is not easy to accomplish. If we can really have no attachments to self or others, our Dharma body will pervasively fill space and the Dharma Realm. What a pity none of us can manage to do that. Who knows how many great eons it will be before we attain that kind of state?

In the course of cultivation, we must "give" our bodies to the Chan hall; we must uphold the precepts by refraining from evil and practicing goodness; we must patiently endure the pain. We must hold on to that single thought of practice and let it continue uninterrupted. When the time comes, after a period of disciplined practice, your wisdom will naturally manifest and Prajna light will illuminate the universe. But that requires a period of smelting.

Without enduring the bitter cold of winter,
How could the plum blossoms smell so sweet?

To achieve success in any endeavor takes time. Those who retreat as soon as the going gets rough won't achieve anything.

Within This One Finds the True Appearance of Prajna.

The practice of Chan meditation is "nondoing, yet nothing is left undone." What do I mean? As you sit there investigating Chan, you are not doing much of anything. Yet when you, a single person, investigate Chan, you help the proper energy of the Dharma Realm. If everyone could investigate Chan, there would be no wars in the world. "Do you have to sit to investigate Chan?" you ask. Well, it's said that you must sit to attain Chan (Dhyana), that Chan comes with long sitting. After sitting for a long time, you will experience an inconceivable state. However, true Chan cultivators investigate not only when sitting, but when walking, running, and sleeping. In walking, standing, sitting, and lying down, there is not a moment when they do not investigate. Cultivators are not busybodies; they constantly pay attention to their own topic, "Who is mindful of the Buddha?" to the point that they have no time to eat, drink tea, or sleep. Whether walking, standing, sitting, or lying down, they continue investigating their topic until they "reach the end of the mountains and rivers"--the ultimate point.

Chan investigation requires single-minded concentration. When single-minded concentration reaches its ultimate point, then you will be able to deal with things. It's said, "When things reach their extreme, a change must take place." It doesn't matter what the situation, by pursuing it to it's end, you can deal with it. Now as you sit in meditation, don't cry as soon as your legs start to hurt. After the pain reaches an extreme, it will stop and you will experience an inconceivable and ineffably wonderful state. There is no way I can express that state to you; you have to experiment for yourself. Once you experience pain to the extreme point, you won't have any more pain. You will have broken through the pain barrier. But breaking through one barrier is not enough. After a while there will be another barrier, and then later on another barrier. The first pain barrier was after one hour. But when you have sat for one and a half hours, the pain comes up again. Why does that happen? Your blood and qi (energy) reach a certain place, and they want to get through a barrier--another barrier of pain. And so you have to endure the pain again. You endure it until it doesn't hurt any more. Once the pain disappears, you will feel at ease and very happy--an inexpressible bliss, an ineffable comfort. At that time you will feel Earth over Heaven making Peace.

You must break through these barriers in order to attain benefits. If you act like a child who cries at the first sign of pain, then you will never be able to break through these barriers. You need to have patience. Endure what is unendurable! Grit your teeth and bear it! But you must be resolute! Don't fear suffering! Don't fear pain! Don't fear difficulty! With these three kinds of fearlessness, you can break through the three barriers.

Why is it that, sitting in the Chan hall, we don't have the samadhi power to endure a little pain, suffering, or difficulty? Why do we find it so unbearable that we feel like crying? It's because we don't have any samadhi power, and we haven't broken through the barriers of pain, suffering, and difficulty. Now, if we can break through these barriers, then we will obtain comfort and ease. If you endure the pain to the extreme, to the point of forgetting yourself, how can there be any more pain? There isn't. In everything you do, you should do it to the ultimate, and then, at the point of extreme purity, the light will penetrate. When your purity and samadhi reach their peak, the light of your wisdom will spontaneously appear and you will become enlightened. Every day you wonder about enlightenment, but what kind of enlightenment do you expect to attain if you can't even take a little pain? Shouldn't you feel ashamed of yourself?

Someone complained, "There's too much noise in the Chan hall. One person keeps coughing; others are snoring; and another person is always wiggling, which causes bench to squeak. The noise is intolerable!" That can happen anywhere. You may try to avoid this noise, but another noise shows up. If you get rid of that noise, you'll become aware of another one. If you know how to apply your effort, then whether it's noisy or quiet, you will not turned by movement or stillness. Not being turned by movement and stillness means that you don't listen to it. Or your eyes may follow the movement and stillness, saying, "He is really irritating! It's impossible for me to enter samadhi!" Even if the other person weren't making noise, you still might not be able to enter samadhi. If you can enter samadhi, then you are not even going to notice his movements. And so in cultivation, while meditating we shouldn't insist on perfect silence. The noisier it is, the greater your enlightenment, perhaps. So don't let sounds aggravate you. On the other hand, if it happens to be quiet, don't go looking for noise. These are all merely states.

If you know how to practice, you can do so right in the bustling city. If you don't, then you won't be able to practice even if you crawl inside a vacuum! There is no such thing as a perfect place for cultivation. You have to overcome the environment. No matter what the situation, don't say: "Ugh, this is a terrible environment." Move somewhere else and it may be worse. Leave that place and go on to another and it may turn out to be worse yet, until there's no place in the universe that suits you. If you can overcome the environment, then everywhere is the same for you. The Buddhas don't choose the place where they realize Buddhahood. It's possible to realize Buddhahood anywhere.

You have to learn to be patient. If you can remain unmoved no matter how uncomfortable you feel, then you have a little samadhi power. That little bit of samadhi will produce a little wisdom. You say you want to hold the precepts? Sitting in Chan is holding the precepts--the precepts of enduring pain and suffering! As you sit there single-mindedly investigating "Who is mindful of the Buddha?" without a second's pause, well, you tell me, are you committing offenses? Are you creating a lot of bad karma? While you are sitting in meditation, could you commit murder? Would you have thoughts like, "He's so mean to me, I'm going to kill him"? Would you be investigating the topic of wanting to kill someone? No. Would you think about stealing things? No. And so as you refrain from killing and stealing you are holding the precepts. By investigating Chan, you naturally keep the precepts without even trying, and then based on precepts you develop samadhi power.

If you don't investigate Chan, all the discursive thoughts which arise in your mind may lead you to kill, steal, engage in lust, lie, or take intoxicants. One single wrong thought can lead to many offenses. On the other hand, if you sit in Chan meditation, all these problems disappear as you naturally hold the precepts without trying. If you can be patient with the pain, then the effortless upholding of precepts produces samadhi, and from samadhi there arises wisdom. You are then diligently practicing precepts, samadhi, and wisdom and extinguishing greed, anger, and stupidity. With the resolve to cultivate, you cast out greed and feel no anger if someone hits you. And when you sit in Chan, your stupidity disappears and your mad mind and wild nature vanish. Wouldn't you say these are tremendous advantages? That's why Chan meditation is said to encompass all dharmas. When properly done, the investigation of Chan makes us more awakened, intelligent, and wise. We should avoid a form of "stupefying" Chan which makes us muddled and oblivious, as if we were on drugs, so that we can't tell north from south or day from night.

So This Is What Our Original Home Is Like!

Every breath we take, every move we make, every word, every action, every thought, every reflection affects the time and space in the universe. Conversely, the vibrations of good, bad, pure, and turbid energy in the universe affect us as well. If we really want to return to the purity of our original source and discover our true identity, we must break all attachments to body and mind, and see through everything. We must undergo a period of smelting in the blazing furnace before the pure elements can be separated from the dross. Wisdom will appear once our thinking and our breathing are both purified. As long as defilement remains, and the purity is not total, then we are still full of stupidity. When we sit and walk in the Chan hall, we are letting the silt and mud settle to the bottom, so that the water of our mind becomes clear and sparkling. Then if we can remove the sediment on the bottom, our pure Dharma body becomes eternally manifest. Removing the sediment means we come to understand our mind and see our nature. We return to the source, and take the road home to discover what our original home is like.

In cultivation, we should purify ourselves internally and externally. Internal purity refers to not having confused thoughts. External purity means not acting in confused ways. Internally we want to be like sages by cultivating the mind and nature, and externally we want to be like kings by avoiding evil, practicing good deeds, and benefiting all living beings. By means of external merit, we achieve our fruition within. Externally we create merit, and internally we amass virtue. Creating merit means benefiting all beings. When we help others, we should not become attached to the thought that we are helping them. We should do it as if nothing were happening. As soon as there is attachment, then we lend reality to appearances. We create merit and benefit beings because it is what we should be doing anyway; it is our duty to help them. Don't harbor thoughts of having benefited beings so that after you do it all kinds of attachments remain.

Externally benefiting others and internally benefiting oneself is what Chan meditation is all about. There is usefulness and advantage gained every minute that you sit. What are the advantages? When you sit to the point of total stillness, the light will penetrate and you will feel as if there is no body, mind, or world. If you can remain in this state even when you are not sitting, so that when you come out of sitting the experience continues, then that is called movement and stillness becoming one and the same. Another way of putting it is that when you are sitting you don't have any discursive thoughts and when you move about you still don't have any discursive thoughts. Movement is stillness and stillness is movement; they are non-dual.

When you have this kind of skill, you will constantly be in samadhi.

At all times you are in samadhi;
There is no time when you are not.

Every gesture, every movement comes forth from samadhi; every word, every action--walking, standing, sitting, or lying down--is done in a state of samadhi.

The eyes see forms, but inside there is nothing.
The ears hear sounds, but the mind does not know.

To attain this state of samadhi, you have to investigate Chan and sit in meditation. After you have done so for a sufficient length of time, you can be this way.

If you really practice well to the point of gaining some response, then you won't know when you are hungry, thirsty, cold, or hot--you won't know anything at all. If you can reach that level of not knowing anything at all, then you will know everything. When we do something, if we can do it thoroughly--to the ultimate point--then a change will occur. When you move to the ultimate extent, stillness manifests. Stillness to the ultimate extent will bring about movement. For example, daytime is movement and nighttime is stillness. When stillness reaches an extreme, when the sky grows dark and when that darkness reaches its limit, dawn breaks. When the light of day reaches its extreme, night descends. One day and one night are also one movement and one stillness. If you know how to practice, you can develop your skill to the point that movement does not obstruct stillness, and stillness does not hinder movement--so that within movement there is stillness, and within stillness there is movement. If you know how to apply your skill, then you will find that within true emptiness there is wonderful existence, and from within wonderful existence, true emptiness arises.

We should resolve to meditate until we figure out what we are all about. We were born in a confused way, and life would be meaningless if we also have to die in confusion. We need to find out how we were born and how we will die. Can we be free and independent when we die? The goal of our practice is to attain freedom over birth and death, which is true freedom--the ability to come and go whenever we want, without afflictions or worries. If we wish to go to the Western Land of Ultimate Bliss, we can simply get into full lotus posture, bid farewell to everyone, and go.

That's true freedom over birth and death.

In order to escape death
One must have death-defying skill.

To gain freedom from birth and death, you must practice without fear of death. You must not be afraid of pain, difficulty, suffering, or anything else.

Chan is the essence of all Buddhas. The Buddhas of the ten directions were born from Chan samadhi. If you lack skill in Chan samadhi, you cannot become enlightened or attain Buddhahood. We do not belong to any sect--we are not of the Linzi, Caodong, Yunmen, Fayan, or Weiyang sects. We encompass the entire substance. For example, if this table represents the vast functioning of the entire substance, then we are like the whole table, not just one corner. That's why we do everything very naturally, without putting on airs.

Source: http://online.sfsu.edu/~rone/Buddhism/BTTStexts/Chan.html

(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)

Primary Original Source: The Tripitaka Sutra, Shastra and Vinaya teachings
(as found in the scripture storehouse of the Indian Sanskrit-Siddham, Chinese, Tibetan and Japanese traditions of the Nalanda Tradition of ancient Nalanda University) of Shakyamuni Buddha, and his Arya Sagely Bodhisattva Bhikshu Monk and Upasaka disciples.

These Good and Wise Advisors (Kaliyanamitra) Dharma Master teachers include Arya Venerables Nagarjuna, Ashvaghosha, Aryasura, Kumarajiva, Shantideva, Chandrakirti, Chandragomin, Vasubandhu, Asanga, Hui Neng, Atisha, Kamalashila, Dharmarakshita, Tsong Khapa, Thogme Zangpo, Patanjali, Sushruta, Charaka, Vagbhata, Nichiren, Hsu Yun, Hsuan Hua, Shen Kai, Tenzin Gyatso, Kyabje Zopa, Ajahn Chah, Vasant Lad, and other modern day masters. We consider them to be in accord with Master Hsuan Hua’s "Seven Guidelines for Recognizing Genuine Teachers"

Nalanda Online University's teachings are based especially on the Dharma Flower Lotus Sutra, the Avatamsaka Sutra, the Shurangama Sutra, the Ksitigarbha Sutra, the Bhaisajya Guru Sutra, the Dharani Sutra, the Vajra Sutra, the Prajna Paramita Hridayam Sutra, the Guhyasamaja, the Kalachakra and their commentaries (shastras) by the above Arya Tripitakacharya Dharma Masters.

At Nalanda Online University we practice daily and introduce you to (via downloadable multimedia MP3 audio and WMV video lectures) the teachings and practices of the Five Traditions transmitted by the Buddha Shakyamuni:

1. Teaching School (Mahayana Sutrayana - Paramitayana - Hua Yan and Tian Tai, Yogachara, Nalanda Prasangika Madhyamika, Theravada Sutta)

See also: Tripitaka (1. Sutras, 2. Vinaya, 3. Shastras or Abhidharma, or Tantra), Taisho Catalog Numbering System, Dharma, and names of individual sutras (such as Shurangama Sutra, Avatamsaka Sutra [Flower Adornment Sutra], Lotus Sutra [Wonderful Dharma Flower Sutra], Earth Store Sutra, Dharani Sutra, Brahma Net Sutra, Medicine Master Buddha Sutra, Sixth Patriarch Platform Sutra, Sutra in 42 Sections, Sutra on the Buddha's Bequeathed Teaching, et al.

2. Moral Regulations School (Vinaya Pratimoksha Shila - Bodhisattva Pranidhana - Vajrayana-Samaya - Yogic Yama)

3. Esoteric School (Vajrayana - Mantrayana - Tantrayana - Dharani - Secret School of the Mahayana)

4. Meditation School (Indian Dhyana Samadhi - Shamatha - Vipassana, Chinese Chan, Japanese Zen,
        Tibetan Mahamudra of Kagyupa, and Tibetan Dzogchen of Nyingmapa)

5. Pure Land Devotional School (Bhakti Puja - Buddha-Bodhisattva Mindfulness and Nama Japa --
         Name Recitation of Buddhas Amitabha-Amitayus, Medicine Buddha - Bhaisajya Guru - Akshobhya,
         and Bodhisattvas: Avalokiteshvara-Guanyin-Chenrezig-Mahakala, Tara, Samantabhadra Universal Worthy,
         Manjushri-Kalarupa Great Wisdom, Maitreya Great Loving-Kindness, Mahasthamaprapta Great Strength,
         Ksitigarbha - Earth Store Great Vows, Vajrapani, Vajrasattva,
         Chandraprabha Moonlight Radiance, Suryaprabha Sunlight Radiance, Medicine King Bodhisattva, Medicine Superior Bodhisattva
         and others Dharma Protecting Dharmapala Lokapala Bodhisattvas, Gods and Goddesses)

Compilation Sources for the Above Material on the Teachings of the Buddha:

Primary Compilation Source: Epstein, Ronald B., Ph.D, compiler, Buddhist Text Translation Society's Buddhism A to Z, Burlingame, California: Buddhist Text Translation Society, 2003. ISBN: 0881393533 Paperback: 284 pages. www.BTTSOnline.org www.Amazon.com
http://www.bttsonline.org/product.aspx?pid=118 http://www.amazon.com/gp/product/0881393533/ref=ase_medicinebuddh-20

Secondary Compilation Source: The Seeker’s Glossary of Buddhism, 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: www.budaedu.org.tw

Secondary Compilation Source: Muller, Charles, editor, Digital Dictionary of Buddhism [DDB], Toyo Gakuen University, Japan, 2007: Username is "guest", with no password.
http://buddhism-dict.net/ddb - Based in large part on the Dictionary of Chinese Buddhist Terms with Sanskrit and English Equivalents (by Soothill and Hodous) Delhi, India: Motilal Banarsidass, 1997.

Secondary Compilation Source: Ehrhard, Diener, Fischer, et al, The Shambhala Dictionary of Buddhism and Zen, Boston, Massachusetts: Shambhala Publications, 1991. 296 pages. ISBN 978-0-87773-520-5 www.Shambhala.com, http://www.amazon.com/gp/product/0877735204/ref=ase_medicinebuddh-20,
http://www.shambhala.com/html/catalog/items/isbn/978-0-87773-520-5.cfm

The Dharma is a Priceless Jewel,
thus these research compilations
and audio and video teaching materials are
offered free-of-charge by this anonymous Buddhist Monk
for the Bodhi Resolve benefit of All Sentient Beings in the Universe...

...under a Creative Commons License.

The rights to textual segments ("quoted, paraphrased, or excerpted") of the are owned by the author-publisher indicated in the brackets next to each segment and are make available and commented on (under the "shastra tradition") under Fair Use. For rights regarding the Buddhist "Encyclopaedia - Glossary - Dictionary" compilation as a whole, please know that it is offered under this Creative Commons License.

This Nalanda University site (www.Nalanda-University.com)
is redacted by an anonymous Buddhist monk
for the benefit of all living beings
so they may diligently (virya paramita) cultivate freely to
realize Bodhi enlightenment for the sake of all.

On the Buddha Shakyamuni's Birthday 2007,
this free redaction is offered (received, upheld, read, recited, studied, pondered, explained, and written out),
in accordance with the Lotus Saddharma Pundarika Sutra Chapter 19: "Merit and Virtue of a Dharma Master" as a
selfless offering to the Buddhas and Bodhisattva Sangha above to adorn the Pure Lands and
to liberate living beings suffering in samsara below by compassionately helping them to plant good roots in this and their future rebirths.

The merit is dedicated to anuttarasamyaksambodhi.

Increasing Effect Mantra:
Om Sambhara Sambhara (These Bhikshu Bodhisattva Bodhichitta Vows) Bimana Sara (Spread) Maha (Greatly) Java (Rapidly) Hum (recited 7x)

To increase by 100,000 times the merit created:
Tadyatha Om Pancha Griya (five offerings or five faces) Ava Bodhani Svaha (7x)

Om Dhuru Dhuru Jaya (Victory) Mukhe (Face or Mouth) Svaha (7x)

I Now Universally Transfer the Merit and Virtue of to All Beings to realize Anuttara-Samyak-Sam-Bodhi
(“Unsurpassed Proper and Equal Right Enlightenment”)

Sarva Mangalam.
May all be Auspicious.

Arya Bhikshu Shantideva’s Bodhisattvacharyavatara says:
Just as Manjushri works
To fulfill the aims of all limited beings
To the far reaches of space in the ten directions,
May my behavior become just like that.

For as long as space remains,
And for as long as wandering beings remain,
May I too remain for that long,
Dispelling the sufferings of wandering beings.

(Like Ananda says in the Shurangama Sutra introduction to the Shurangama Mantra,
"And even could the nature of shunyata melt away, my vajra-like Supreme Resolve would still remain unmoved.)

Whatever sufferings wandering beings might have,
May all of them ripen on me,
And through the Bodhisattva assembly,
May wandering beings enjoy happiness.

May the teachings,
the sole medicine for the sufferings of wandering beings
And the source of all happiness,
Continue to endure for a very long time,
With material support and shows of respect.

Updated May 10, 2008