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Chan master Sheng Yen, founder of Dharma Drum Temple in Taiwan presented two public lectures on Chan the weekend of 11/22/03 and 11/23/03 at Penn State College, PA.

Saturday, November 22, 2003
10:00-11:30 Lecture: Selflessness and fulfillment: Chan Practice I
by Chan Master Sheng Yen

Sunday, November 23, 2003
14:00-15:30 Lecture: Selflessness and fulfillment: Chan Practice II
by Chan Master Sheng Yen

About the Lectures
Chan starts from the root of the problem. It does not start with the idea of conquering the external social and material environments, but starts with gaining thorough knowledge of one's own self. These lectures utilize the Surangama Sutra, the meditation on the organ of hearing and focus on turning hearing both outward and inward to develop selflessness.

About Master Sheng Yen, full information

Session I - Saturday

Good Morning

Introduction of Professor Rebecca Li – she will be today’s translator.

Today topic is Selflessness and Fulfillment

More than 20 years ago, I was here at Penn State. Is anyone from that time here today? (yes) That’s proof that I actually came, that I didn’t make it up.

It’s been more than 20 years – not sure if my practice has gotten deeper, but it I have certainly become older but I do not feel elderly, there are still new and interesting experiences for me.

This weekend’s topic is Selflessness and Fulfillment
In this two-day program you can also learn a method of practice. Not just any practice, but Chan practice. I hope you listen closely.

Now, which would you prefer to learn, the complete teaching or the ordinary teaching? Maybe I can take a poll?

Actually, encompassed by the complete method is a simple, practical method to use for you. There are going to be two lectures and I encourage you to attend both but in my experience usually when something is free most people say that one is enough.

Have some of you decided that you won’t be coming back tomorrow? Please raise your hands (some hands go up). That’s fine; maybe you could encourage someone else to come.

What is Selflessness?
Usually we think of it as not being selfish. But what is being “not selfish”? People that are not selfish are happy but not always the other way around
Not Selfish = Happy
But
Happy does not always = Selfless

Earlier I said ‘Selfish Yet Happy’ and also ‘Selfless Yet Not Happy.’

Sometimes, when we think about others, we suffer for them

If one is happy and others are happy – in this moment, you are happy but will this happiness continue? One’s own happiness can result in happiness in community/environment however when selfish – hard to be happy for oneself and bring happiness to others. When you bring happiness to family and the community – we can consider this happiness as coming from selflessness.

Most people say they aren’t selfish; however, in a critical moment, it is hard to remain selfless. A critical moment can be something like facing a temptation, or something that effects your reputation, wealth or family.

Another time I gave a lecture on selfless and no-self; the people very happy with that they heard. Only one person had an umbrella with him. At the end of the lecture, it started to rain. He was asked, “Will you leave your umbrella for others?” His reply way, “No! I’m in a hurry, sorry. In the future, I’ll bring 2 umbrellas.” Both his answer and his thought for the future demonstrate being selfish.

Here’s a simple example to understand the difference between Selfish and Selfless: When there is no conflict of interest things are fine but when there is a conflict of interest the selfish nature arises.

So, being selfless in a true sense, has two preconditions for the self:
One – you must be willing to incur the cost of being selfless
Two – when being selfless, you still have to treat other people still fair (favorable environment) - even if they don't do the same for you.

Without the practice of Chan, you might not be aware of selfishness. Through practice, it becomes easy and natural to be self-less.

To truly fulfill selflessness, you need practice
The Surangama sutra paper talks about contemplating sound as a way to understand selflessness. Contemplating sound has two meanings:
1) Contemplation of the world
2) Self-at-ease

Contemplation of the world
This refers to the ability to hear the sound of suffering and anguish. Rather than just hear what is said you also hear the suffering instead. In interaction with others, we often hear what is said, but rarely hear the how the other person is feeling or what they are experiencing. Through both verbal communication and gestures, we can learn to get to how the person is feeling and the thoughts in the their mind. It is hard to feel what others are feeling but through practice it is possible.

For example, a compassionate mother can usually tell what a baby wants by the sounds the baby makes such as laughter or crying. Even in crying, a good mother can distinguish if baby wants food, a new diaper, to be held, and such. Even fathers can sometimes do this (audience laughs).

One can practice this skill… if do for baby, can you also do for your husband or wife? When “in-love” a little nothing but can be understood completely but after a while, you start to lose that ability. When the wife says something the husband says, “What?”

In this method of contemplation, the sound is not heard with the ear. Instead, you learn to use your heart to listen.

Usually when being selfish – I want people to listen to me more and understand me. I rarely try to understand what others are saying; I’m not really trying to understand others.

Step one is to try to understand others by listening to the words they use and the meaning of those words.

Self-at-ease
Contemplate does not mean ‘observe’; it means ‘listen’. You have to apply your mind by being mindful of what you are doing in the present moment, whether at work, with family, in community, and such. By always being mindful, there is no difficulty or suffering. You are at ease.

Let me share with you a short story:
A lay-practitioner w/ cancer was going to have surgery. The woman came to me scared about her upcoming surgery. She was afraid because she might die from the surgery. She asked me what she should do. I asked her what was going on. She told me about her cancer. I pointed out her two options: don’t do the surgery and get eaten up by cancer or get surgery and maybe die faster. I told her to recite a Bodhisattva’s name and if she was still scared, she should think on this: if no surgery, die… if surgery, chance to live longer; I reminded her to look at the whole situation. Tell yourself – death comes sooner or later; longer life makes the risk of surgery worth it. Don’t worry so much about your past or future – face right now with no denial and no delusion.

Doing the above, she was being contemplative, being mindful.

If able to contemplate in the present moment, vexations do not arise (also, selfishness does not arise). There are three ways to be mindful:
1) Experience feelings
2) Contemplate thought
3) Follow breath

With practice, it is not so easy to be bothered and you can remain at ease.

The Surangama Sutra Chapter IV. Self-Enlightenment
Meditation on the organ of hearing

Thereupon, Avalokiteshvara [A-valo-ki-tesh-vara – meaning “Contemplator of the World’s Sounds”] (aka Guan Yin) Bodhisattva rose from his seat, prostrated himself with his head at the feet of the Buddha and declared: ‘I still remember that long before numbers of eons countless as the sands of the Ganges, a Buddha called Avalokiteshvara (yes, the Buddha and the Bodhisattva have the same name) appeared in the world. When I was with Him, I developed the Bodhi Mind and, from my entry into Samadhi, I was instructed by Him to practice meditation by means of the organ of hearing.

At first by directing the organ of hearing into the stream of meditation, both the stream and the subject, which entered became quiescent (became silent; causing no trouble or symptoms) – both movement and stillness became clearly non-existent. Thus, advancing step-by-step, both hearing and its object ceased completely, but I did not stop where they ended. Not abiding in the awareness of this state, both the awareness and object of awareness were emptied. Enlightenment became perfect, in which both creation and annihilation are extinguished; the state of Nirvana manifested.

Suddenly, I transcended both the worldly and that which is beyond the world, thereby realizing perfect illumination of wisdom that pervades the ten directions, and acquired two unsurpassed merits. The first was in accord with the Intrinsic Wondrous Profound Enlightened Mind of all the Buddhas high up in the ten directions and possessed the same merciful power as the Tathagata. The second was in sympathy with all living beings in the six realms of existence here below in the ten directions and shared with them the same plea for compassion.

World Honored One, as I followed and made offering to the Tathagata Avalokiteshvara, He taught me to use my illusory hearing and practice Diamond (Vajra) Samadhi which gave me the same power of mercy of all Buddhas and enabled me to transform myself into thirty-two bodily forms for the purpose of visiting all countries in samsara to convert and liberate living beings.

Edited by Guo Gu in 1995
Original translation by Charles Luk
Lu K’uan Yu. The Surangama Sutra. B.I. Publications. New Delhi, 1978

In the first paragraph, Avalokiteshvara recounts that he met the Buddha (also named Avalokiteshvara) in the past and was taught a method of practice using sound.

In the second paragraph, Avalokiteshvara describes the hearing of the method, how he started to cultivate and that he found it brought perfection.

In the third paragraph, Avalokiteshvara describes his accomplishments. The function of the perfection brought by this method of contemplating sound is compassion.

Of what use is compassion? It offers us two things:
1) Used to liberate oneself
2) Use the power of compassion to help liberate sentient beings

The first paragraph sets the timeframe of the story. It occurred long ago but was told during the Surangama Sutra. The goal of contemplation is to give rise to Bodhi Mind, a mind of wisdom that is selfless.

Only when truly selfless can we have a mind of wisdom. Only with wisdom, can we have compassion. So, the Bodhi Mind represents selflessness, wisdom and compassion.

There are two kinds Bodhi Mind
1) Small Bodhi Mind (aka Ordinary Bodhi Mind) which liberates oneself
2) Unsurpassed Bodhi Mind (aka Great Bodhi Mind) which delivers all sentient beings

Cultivation requires giving rise to being selfless. Being ‘not-selfish’ is not quite enough. Being ‘not-selfish’ does not develop the power to drive the cultivation of the Bodhi Mind. You have to get dirty and learn to cultivate in daily life through interaction with family, work, and outward into the community. Eventually your Bodhi Mind will expand to all sentient beings with the aim of brining health, security and happiness while not brining hard. All of this is the Ordinary Bodhi Mind.

Bringing health, happiness, and security to all beings in the universe (both future and present) is the goal of Unsurpassed Bodhi Mind. This is a little big for beginners. It is not useful for a goal and direction. It is better to start with the Ordinary Bodhi Mind.

The training of cultivating sound of the world requires that you pay attention to the feelings of others beyond their words and at the same time cultivate self-at-ease.

Remember that ‘contemplate sound of world’ means that you have to listen with your heart and ‘contemplate self-at-ease’ means that you understand what is going on in the present moment. This can be accomplished by three methods: following the breath, following the thought or following the feeling.

I haven’t gotten to the method of cultivation. We’ll cover that tomorrow. Because we started 15 minutes late, we will now do a 15-minute Q&A. Any questions?

Haven’t got to method – will cover tomorrow. Because start 15 minutes late, will do 15 minute Q&A

Two questions:
1) If been hurt, how does empathy help others?

The Dali Lama had a stomach problem. Someone took him to the doctor. On the way, he saw others that were sick – but this experience gave rise to compassion for others. Here, someone was taking him to the doctor but no one was taking the people he saw in the street. At that moment, his own sickness stopped bothering him. He no longer suffered.

In Taiwan, in 1999, there was an earthquake. I went to visit and see what I could do to help. One victim’s house was destroyed. He felt that life was hopeless and that the whole family should kill themselves. I suggested that he come with me to help others for a few days and then think about what to do next. After a few days, he saw that others had lost more and realized that he did have hope.

2) Why have beads in hand?

You all have your toys; this is mine (audience laughter)

This is a tool for contemplating self-at-ease. At all times, I’m mindful of the beads going through my fingers. This keeps my mind from giving rise to scattered or wandering thoughts.

Would you like a toy like this? You can all try it, using your fingers in the same way.

Session II – Sunday

The day opened with a reading of the sutra. After that, Master Sheng continued the previous day’s lecture.

Compassion must include wisdom. Without the guidance of wisdom, compassion is cannot be effective. Some people are compassionate to others but they suffer, themselves. Being compassionate but causing suffering in your self is no wisdom. Causing suffering in others is not even compassion. However, when you can make yourself and others happy you have both wisdom and compassion.

During the lecture, Master Sheng pointed to a group sitting in the sunlight and suggested they move so they would be more comfortable.

Some of you are suffering with the Sun in your eyes. I have no compassion if I allow it to continue and you have no wisdom to take care of yourself.

Contemplation using the organ of hearing has two meanings. The first is to hear other’s sounds and listen for what they feel in their minds by using the heart. The second is to maintain your self-at-ease and remain in the present moment. When facing vexation, go back to your self-at-ease practice and you will escape vexation.

Now, lets get to the text of the sutra.

In the first paragraph, it talks about the Bodhi Mind. The Buddha Avalokiteshvara gives the meaning of the organ of hearing and describes a practice of using hearing, understanding, and cultivating to enter Samadhi.

There is a sequence described in the sutra:
1) Hear using organ of ear to hear sound in external environment
2) Then, use the heart to hear the sound in the others’ minds
3) Then, use self-mind and heart

When you listen in the normal way, what do you hear? You hear both vexations and compassion. When you listen with the heart, you hear only wisdom and compassion.

There are two ways to direct your hearing, outward or inward.

Directing your hearing outward has four steps (a little book is available on this topic, it might be useful for some of you)

The first step is to single-mindedly hear all sounds in external environment. Allow sounds to enter your awareness without chasing and make no discrimination or preference among them. When agitated in body or mind, relax and allow yourself to take in all sounds.

The second step is to be clearly aware of the self that is hearing all sounds and objects of sound with no scattered thoughts.

The third step is to unify the self and the sound with no idea of a self, separate from the sound.

In the fourth step, there is no longer an idea of sound ‘out there’ – the sound still occurs but the self/object relationship is removed.

Directing your hearing inward does not mean listening to your heartbeat or the sounds of the body. Instead, it means to be aware of what one is attached to in mind and hearing. It requires hearing sound for sound, being aware of the intrinsic nature of sound. Sound is illusionary, only the self-nature of sound is not illusion. When understood, the sounds heard outside illusion with no permanent identity outside. Our self is the same, in relationship with the world.

The four-step practice is aimed towards outward sounds. Being focused inward makes it difficult to use the four-step practice above. When focused inward, the first step is the most important and the other three will follow naturally, in their own time.

It is important to have an understanding of the terminology used in the sutra:

Hearing means the method of hearing, the four-step process directed outward.

Understanding means discerning if you truly understand and are applying yourself correctly.

Cultivating means actually using the method and applying it at all times.

Once, a disciple when to Thailand and visited many masters. He found that he couldn’t figure out how to use the four-step method. He tried to figure out the method by himself – he thought and figured ceaselessly.

There are three stages of hearing. The masters he met only mentioned the method but did not teach it. The first stage is to hear words. The second stage is to ceaselessly investigate; this leads to understanding. The third stage, which normally takes about three years to reach, is when you fan finally apply the understanding; this is called cultivation.

Listening to lectures on simple methods is easy to apply. Listening to lectures on Enlightenment require more time to apply, maybe 10 years. After all, Enlightenment is a more complex subject.

Finally, Samadhi is the results of the cultivation. There are two levels to Samadhi. In the first level, the mind is temporarily still with no scattered thoughts. In the second level, there is a simultaneous arising of Samadhi and Wisdom. There are then two levels of Wisdom: without inflow and without outflow. Wisdom without Inflow gives you access to more intelligence. Wisdom without Outflow leads to the cessation of vexations. When the most advanced stage is achieved, you will have Wisdom without Outflow at all times – in motion (working/doing) as well as in stillness (seated).

Self-at-ease also has two levels. The first level occurs during contemplation and you are at ease as long as the contemplation method is being used. When Wisdom without Outflow is manifest, regardless of applying the contemplation or not, you are still in a state of self-at-ease.

In the second paragraph, the statement “both the stream and the subject which entered became quiescent” refers to using the method of hearing. At first, the self hears the object. As you progress, the notion of the object ‘out there’ begins to disappear and the sound being ‘heard’ is gone. With the sound gone, egocentric concepts also disappear as well.

When Buddhists talk about ‘empty’ and ‘exist’ they do not mean them as opposites. These two terms describe something that is really the same thing, only just two sides of the same coin. Sound is a good example. Before there is a sound, you don’t hear it. After the sound dies down, you don’t hear it. When you hear it, it exists. Sound is not an independent thing; it is a process, not permanent with an independent self.

If you think about it, the phenomenon of sound is like flowing water. There are variations in sound, some are loud while some are quiet. The human ear can only hear a short range. We can only hear sounds, not the past or future. The sutra talks about the experience of listening until the sound ‘out there’ disappears. This is when we discover that the ego relies on attachment of self to external objects. If you can put down the notion of separation between self and object, the ego disappears.

The martial arts actor, Jet Li, came and spoke with me. He has been married to his wife for 10 years and yet she constantly asked, “Do you love me?” He always replied, “Of course” but it was never enough. She did not have a sense of security in the relationship. Jet Li practices Buddhism using the sound cultivation method for a few years now. It helps him deal with the relationship. In his mind, there is no separation. His wife asks if he loves her and he replied, “I see us as one when I think of us. There is no separation.” His wife no longer asks this question.

Even if you are not successful in cultivation, remember “I am you and you are me.” Don’t treat people as objects outside yourself. If you can do this in motion and stillness, enough good/bad, etc., you can understand but your mind won’t be moved by this discrimination and will remain stable. At this stage, both movement and stillness become clearly non-existent. You can’t get there right away and sometimes you will face challenge. This is normal. You simply have to keep at the practice. When well practiced, it becomes more natural and easier. Being “in the method,” you forget about having to apply it because you are always applying it.

One time I spoke with a horse jockey. He told me that when things were going well, he would forget the horse was there and the horse would forget he was there. When neither was concerned with wining or losing, racing was at it’s best. You might have experience riding a horse but getting to the same state as the jockey is not that easy. The same thing applied to the practice of cultivating Bodhi Mind using sound. You have to apply it and keep at it. Over time, it will become familiar and you will be proficient. Then, you’ll no longer worry about trying to apply it.

Is it possible to reach this stage? Yes, it is possible. Participants in the meditation classes have this experience.

There are two ways to reach Enlightenment. Sudden enlightenment involves hearing a teaching and experiencing a realization in daily life. Gradual enlightenment involves the practice of sitting meditation, learning to unify with the environment. Eventually you feel a connection with the environment but this is not enlightenment.

Enlightenment is an attitude when you are free of attachment to self-centeredness and self. When experienced, everything is the same but you are not attached to self. You no longer give rise to suffering, agony, or discomfort in mind. If you still have vexations, you are not enlightened. Being completely at ease in the moment is also part of Enlightenment. Not only are you at east, but you are able to help others eliminate vexation.

In the sutra, it mentions the accomplishments of the Bodhisattva. He was able to understand the compassion of Buddha in 10 directions and empathize with the suffering of all sentient beings in 10 directions.

In review, upon encountering the Buddha, the Buddha gave teaching to Bodhisattva. By contemplating the hearing of sound the Bodhisattva reached Vajra Samadhi. When this was accomplished, his compassion and wisdom did not disappear.

The Samadhi of Seeing Illusory involves seeing that sentient beings temporary exist and are not permanent but that their suffering is real; the Bodhisattva vows to deliver sentient beings from suffering. Therefore, he adopts different kinds of being (roles that are necessary) to help them (speak their language). This is the 32 transformations mentioned in the Sutra.

Recently, I met lay practitioner with wife and children. I asked him how he takes care of his parents, wife, and children? He answered, “I’m the cane my parents use, my children’s toy, and my wife’s servant.” With this attitude, he does not see himself, he sees only how to help and serve others. This is an attitude of no self. Could the wife do the same? Everybody can apply this attitude in daily life. Whenever we interact in society, we have a role to play. Simply play that role fully. In doing so, practice the method above. Practicing this method in your family will leave you feeling fulfilled.

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