Category: Teachings

[:en]Meditation Retreats[:zh]精進禪修[:]

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Seven Day Chan Meditation Retreat
by Chuan Dun

Gratitude is the first thing that comes to mind when I think about the 7 Day Chan Meditation Retreat. I am truly grateful to the Abbott and all of the Shifus and Volunteers at Chung Tai who made the 7 days possible. I am also thankful and fortunate to have the support and teachings from the Abbess and the Shifus at Buddha Gate Monastery who encouraged me to participate in the 7 Day Chan.

The dharma talks were the most memorable part of the retreat for me. There seemed to be so many topics but there really was only one, the awakened mind. Through different stories the Abbott spoke about this topic.

The Abbott reminded us that breath counting was a tool to be used to settle down and calm our mind. I used this tool countless times. Chanting the Buddha’s name was another tool the Abbott spoke about, I choose to chant Guan Yin’s name and this helped me to stay focused and calm at times when I was not sitting in meditation. The Abbott spoke of these methods as tools and not to be taken for the awakened mind. He said that it is important to not get stuck here. I chose to interpret this as a reminder not to get lazy with meditation, something that is very easy for me to do.

With a calm mind the story the Abbott told about one of Buddha’s disciples using the analogy of a hotel front desk manager and guests coming and going to describe his awakening and understanding of who is the host and who is the guest resonated for me. The host is there (the pure mind); the guests (the thoughts) are coming and going filtering everything through the five sense organs and my ego, judging, labeling and rationalizing each thought as if it was real. It is best to just observe them and not attach. I practiced this for days. At first the more I tried to ignore “the thoughts” and not attach the louder they were and so I would have to go back to using breath counting. I realized that once again I was chasing something, leaning outward instead of focusing inward. This is something I find myself doing a lot, but now I see it more often and am able to let it go.  Occasionally during the last days of Chan 7 there was nothing to chase. Whether sitting in meditation or in action there was clarity.  Is this an awakened mind? No, I do not think so but it is a beginning and I will continue my practice with a focus on daily meditation and reading the sutras because Chan 7 has shown me both knowledge and practice are one.

The Abbess at Buddha Gate often says, “There’s a little, there’s a little more.” I understand this in a new way and if conditions are right, I will attend Chan 7 again next year.

Awakening in Meditation
by Anne Khoury

My face smiles as I remember my Chan 7 Retreat. My mind hears the sound of chanting, drums and the awakening bell, smells the incense, and sees the fog settled in the mountains at day break. My heart remains touched by the kindness and generosity of all who shared their wisdom, practice and guidance and made me feel at home in a new experience and land.
Sitting in mediation was a profound awakening, for my mind has seldom been still in the outside world. When sitting in meditation and my mind became calm, much delusion, ignorance and attachment floated by . . . some of which was deep rooted and long repressed. As I sat with a still mind, I felt a peace and lightness I have never before experienced. Attachments and judgment seemed to disentangle from my mind as clarity, calm, and a feeling of connectedness settled in. That feeling of connectedness to the universe and all beings increased as I meditated during Zen breakfast and lunch . . . reflecting on how what I put into my mouth, to became part of my body, came from a multitude of sources and perspectives.
It is now my challenge to hold onto this experience in practice as I “pick up” in the outside world. Interestingly, upon my return to the USA, there was no jet lag and my mind seems to have transformed. It is much calmer, focused, and aware of the essence of what I am here to contribute. There is hope. Perhaps our world leaders and all sentient being need a Chan 7 Retreat. The world would be a much different place.
Thank you for your generosity in sharing the dharma, your practice and for the joy of glimpsing my awakening mind.

Reflections on a Half-day Meditation Retreat
by Mae Hoag

A half-day meditation retreat at Buddha Gate Monastery provides a welcome change from one’s daily life of routines and demands. It is an opportunity to return to one’s true nature through focus and concentration in a quiet, peaceful environment free of interruption and intrusion. How easy it is to lose sight of who we really are in our every day existence. To participate in a retreat is a reassuring reminder which leaves one renewed and refreshed. In stillness comes charity and a realization, “I am home.” I am returning to that place where no “I” exists and the long cultivated persona is not needed or required. I become mindful of what is truly important in my life and renew my commitment to being awake and fully present here and now.

Thoughts during “One Stick-of-Incense” Meditation
by Mae Hoag

To enter the Chan Hall for meditation is to take refuge. There is an immediate sense of tranquility and peace which transports me from the world outside to the world within. I am at home. During the hour of sitting and walking meditation, I experience a familiar and comforting beauty. I forget who I am; my persona is like the shoes I remove and leave at the entrance. Meditation seems a natural process and many of my other activities artificial. I ask myself “Why am I not here every day?” My life would be very different if I sat for one hour daily in the kind of supportive environment the Chan Hall provides. However, my limited experience of “two sticks of incense” during this month encourages me to be more disciplined in my practice at home and wherever I may be. I feel tremendous gratitude that Buddha Gate Monastery exits and offers such opportunities.[:zh] 

禪七心旅
Chuan Dun

 

回想起禪七的體驗，心中第一個念頭就是感謝。由衷感謝中台禪寺住持和尚、所有法師以及每位義工的護持。我也很感激佛門寺住持法師和大眾法師的鼓勵與教導，讓我有幸能夠打七。

佛法開示是最令我難忘的部份。每次開示主題好似不同，但其實只有一個主題，那就是開悟。住持和尚用不同故事來闡述這個主題。

住持和尚提醒我們，數息是讓心性安定與平靜的工具。這個工具我用了無數次。念佛號是住持和尚提到的另一個方法，我在沒有打坐的時候選擇誦念觀世音菩薩聖號保持專注與平靜。住持和尚說這些方法只是工具，不要以為是開悟。住持和尚說，重點是不要停滯於此。我將這句話解讀為不要懈怠於禪修的提醒，這是我很容易犯的問題。

說到心的安住，住持和尚講了一個我很受用的故事，有一位佛弟子用旅館櫃檯經理和來來往往的旅客來比喻他的心性、誰是主人、誰是客人。主人就在這裏(清淨心)；客人(念頭)是由五根及我執生起的種種分別心，包括批判、分類、合理化所有想法，以妄為真。最好僅是觀察它們而不去執著。我練習了好幾天。起初我愈是想放下、不執著，妄想與執著就愈強烈，所以我回歸於數息。我知道自己又在向外追逐，而非向內專注。我發現自己常常這樣，不過我現在比較能觀照到這一點，而且放得下。打七的最後幾天，偶爾不再有追逐。不論在靜中或動中，都能清楚明白。這就是開悟嗎?我想不是，但這是一個開始，我會持續每日專注於練習打坐並且閱讀經典，因為禪七讓我知道什麼是知行合一。

佛門寺住持法師常說，「有一些些，還有一些些。」我對這句話有了新的認識。如果因緣俱足，明年我還要再次參加禪七。

 

禪七的契悟

Anne Khoury

 

想起禪七，臉上泛起了笑意，心中聽到了梵唱、鼓聲、引磬聲，聞到了薰香，看到了山上破曉時分的晨霧。至今我仍十分感念每一位法師，他們慈悲寛厚地分享智慧、指導我們修行，讓我在新的體驗和新的環境中有家的感覺。

靜坐讓我有深刻的領悟，因為我的心在世俗生活中很難安住。心在靜坐時變得平靜，一些深藏和壓抑在心底的妄念、無知、與執著不時地掠過。當我靜坐讓心安住時，體會到前所未有的平和與清淨。當心依止在清明、寧靜及融合的感覺時，執著與分別似乎就超脫了。在早午齋之間的靜坐時，我和宇宙及一切眾生連結的感受增強了……我從不同源起和面向，觀照我所進用的食物，如何成為身體的一部份。

現在的難題是，重拾世俗生活後要怎麼保任這些體驗。耐人尋味地，返美後我沒有任何時差，心境似乎有所轉變，變得更沈靜、專注、明白我應該要奉獻什麼。我懷著希望。或許世界的領導人與一切有情眾生都應該需要打禪七，這樣世界將會變得很不一樣。

感謝法師慈悲，授予法寶、身教、讓我一瞥契悟的法喜.

 

半日禪心得

Mae Hoag

 

乏味而沈重的日子，因佛門寺的半日禪有了令人愉悅的轉變。專心安住於寧靜、平和、不受妨礙與干擾的境界，讓我有機會返觀自性。我們很容易在日常生活中忘記什麼才是真實的自我。禪坐是一個警示，讓我們還復清明。寂靜彰顯慈悲與悟性。「我回家了」，回到一個無「我」的地方，沒有執守習性的必要。我更能領會什麼才是人生中真正重要的事，重建我要悟道、活在當下的決心。

一支香的省思

Mae Hoag

 

進入禪堂靜坐就是得到加被。我會立即感受到寧靜與祥和，讓我從外緣轉向內心。這是我的家。打坐和行香時，我感受到熟悉且舒適的妙境。我忘了我是誰：自我就像是被我脫掉放在門口的鞋。禪修像是自然而然的事，而其他活動大部份是造作的。我問自己「為什麼不每天來這兒?」如果每天在禪堂這麼有助益的環境中禪坐一小時，我的生活將會很不一樣。不過，這個月我參加「二枝香」僅有的經驗，激勵了我不管在家或在任何地方都要更精進修行。萬分感激佛門寺提供了學習的機會。[:]

LIANG HUANG JEWELED REPENTANCE CEREMONY

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Liang Huang Jeweled Repentance Ceremony

The Liang Huang Jeweled Repentance liturgy was written and compiled in the Southern Liang Dynasty (502-557) in China by the famous Chan Master Zhi Gong at the request of Emperor Wu.

One night, a few months after the death of his Queen Chishi, Emperor Wu heard some rattling noise outside his bedroom as he was getting ready for bed. When he peeked outside his bedroom door, he saw a big boa constrictor staring at him. Surprised and frightened, the Emperor said to the snake, “This is a stately court, a place of majesty and decorum, hardly a place for a snake to hang out.” The snake said, “Your Majesty, I was your queen Chishi. I am now reborn as a snake because in my past life, out of anger, jealousy, self-indulgence, and cruelty, I destroyed many things and harmed many lives. Now I have nothing to eat and no cave to hide. Most painfully, I am constantly being bitten by the many insects living under my scales. It is out of desperation that I come to seek help from your Highness, hoping through the merits of your Majesty, I can escape this vile body.” Then the snake disappeared.

The next day Emperor Wu consulted with Chan Master Zhi Gong. The Master said, “The karma obstacles of the former Queen must be cleansed by repentance and prostrations to the Buddha.” The Emperor then asked the Master to compile a list of Buddhas’ names, and to write the text of repentance based on the sutras. The Master compiled a repentance liturgy that was ten volumes long. The Emperor then followed the liturgy and made repentance on behalf of his queen. One day, as he was getting ready to chant, he smelled a sweet fragrance in the room. When he looked up, he saw a person of grace and beauty standing before him. The person said, “By the grace of your Majesty’s sincere repentance on my behalf, I am now reborn as a heavenly being in the Trayastrimsa Heaven. I come especially to thank your Highness.” Then the person disappeared.

The fascinating story behind the origin of the Liang Huang Jeweled Repentance demonstrates the power of reflecting on our wrongdoings, accepting responsibility for them and repenting with whole-hearted earnestness. The courage to repent and reform immediately brings peace and blessings to us.

 

Cudapanthaka

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Cudapanthaka was slow-witted, and unable to learn even a  single verse.  But the Buddha, using skillful means, taught him to sweep  the floor (in some versions, to wipe) while repeating a simple verse:  “Sweeping the ground, sweeping the ground, sweeping the ground of the  mind” to focus his mind.  He swept away his greed, anger and  ignorance.  After the dust of his minds’ delusions were swept away, he was able to give others a clean environment in  true Bodhisattva fashion.  This simple  and direct method led him to enlightenment. Bodhisattvas practice “Dana”, by giving help to others they give away  the delusion and attachment.

Nakula

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Nakula was the fifth of the Eighteen Arhats. He was born into a wealthy family and was a very famous musician. After renouncing the home life, he could not bear the practice of asceticism. He became weak and emaciated.  Although he could tolerate bodily sufferings, he was really perplexed that he could not realize the Dharma, so he had a thought to disrobe himself. The Buddha perceived his mind, and asked him: “If the string of your harp is kept too tight, what would happen?” Nakula replied: “It will break if the string is too tight.” “What would happen if it is too loose?” “There will be no sound.” Then the Buddha said: “Practicing the Dharma can be likened to playing the musical instrument. You should neither slacken nor overstress yourself. Hence, you should be calm and balanced when you practice the Dharma. Everything should be moderate.”  Hearing the Buddha’s advice, Nakula was suddenly enlightened, and soon he became an Arhat, liberated from physical and mental suffering in this world.

[:en]Sangha Summer Retreat & Daily Chanting [:zh]佛門寺夏安居報恩藥師法會[:]

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[:en]The Sangha Summer Retreat originates from the Buddha’s time. In India, the sangha either went to meditate in the mountains, by the rivers, or practiced walking meditation in the forest. During the monsoon season, their alms bowl and clothing were often drenched or washed away by the rain waters. Therefore, the lay disciples pleaded with the Buddha to provide a sheltered place for the sangha; they would then make offerings of food to the sangha so that they could concentrate on their practice and not suffer from the summer rains.

In his compassion, the Buddha set aside a summer retreat period from the 16th day of the 4th lunar month to the 15th day of the 7th lunar month; during that time, lay disciples offered food, clothing, bedding, medicine, and other necessities of daily life to the sangha so that they could peacefully and vigorously cultivate the Way. During those three months, the sangha would not go out except to take care of their parents and teachers, and to carry out the work of the Three Jewels. This period of time is known as the “three-month summer retreat and 90-days of tranquil living.”

Grand Master Wei Chueh, the founding teacher of Chung Tai Chan Monastery, in his compassionate vow to liberate all sentient beings, established the harmonious sangha assembly. He propagates the Buddha Dharma to stabilize and purify the mind of all people. In grateful remembrance of the Grand Master’s compassionate efforts, all lay disciples and sangha members sincerely request the observance of the summer retreat period by holding the Medicine Buddha Gratitude Ceremony at all the branch meditation centers of Chung Tai.

May the Three Jewels be merciful to us; may the merits benefit all our benefactors above as well as all those in the lower realms. We will dedicate these merits toward peace in the world and all sentient beings, so that all may eradicate all their afflictions, be free from calamities, and attain enlightenment.

 [:zh]夏安居起源於佛陀時代，印度夏季雨期長達三個月之久，一切僧眾或在山間水邊禪定，或在樹下經行，衣缽因此常為雨水流失，所以當時的居士大德請求佛陀結夏，令眾僧聚居一處，所有飲食由居士供養，俾使僧眾便於專修，免受雨水之苦；再者夏季期間，唯恐出外乞食，踩傷地面之蟲類及草樹之新芽， 是故佛陀基於慈悲，遂制定從農曆四月十六日至七月十五日結夏，由在家居士供養飲食、衣服、臥具、醫藥等日常生活之所需，讓出家僧眾於此三個月內安心辦道、精進用功。此三個月中，出家僧眾結界安居，非為父母師長三寶事，不得出界，名為「三月結夏，九旬安居」，以致力修行。

中台禪寺  導師上惟下覺大和尚，以無盡的悲心願力，創建道場安僧度眾，更將佛法廣傳弘揚至各界，安定社會淨化人心。為感念  導師弘法利生，慧命再造之恩，四眾弟子殷勤祈請啟建「夏安居報恩藥師法會」。中台禪寺所屬各分院法師亦於駐地領眾共修。

佛門寺自五月十四日起，每日虔誠恭誦《藥師琉璃光如來本願功德經》，至八月廿七日臻至圓滿。祈願仗三寶慈力加被，以此共修功德，上報四恩，下濟三有，以達敬孝報恩功德。

屆時殷望十方大德、善信檀越闔府蒞臨，供燈參禮，同赴法筵，圓滿菩提。以此法會功德，回向世界和平，國泰民安，風調雨順，災難消弭，法界有情，同霑法益，共證菩提。

 

週一 7-8 am 3-4:10 pm
週二 7-8 am 3-4:10 pm
週三 7-8 am 3-4:10 pm
週四 9:50-10:50 am 3-4:10 pm
週五 7-8 am 3-4:10 pm
週六 7-8 am 1:50-2:50 pm
週日 7-8 am 3-4:10 pm

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Vajraputra

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Arhats are saints or sages who have fully realized for themselves  the Buddhist Doctrine. The difference between an Arhat and a Bodhisattva is the  Arhat attains enlightenment by himself, for himself, whereas a Bodhisattva vows  to lead all beings to ultimate liberation. The Buddha was also considered an  Arhat, who was named the Great Arhat in  Buddhist scripture, because he attained  supreme and complete enlightenment, which is superior to that of the Arhat. In some texts the Buddha is described as being  accompanied by 50 Arhats, sometimes by 500 or other multiples of this number  (the figure is taken by some simply to mean a large crowd).  Here at Buddha Gate we have 18 statues to  represent all Arhats.

In  keeping with this month’s theme, ‘Harmony’, we have selected Arhat Vajraputra. The  literal meaning of Vajraputra is Diamond Seed. Vajraputra symbolizes the  invincible power of compassion and wisdom. One of the stories of  Vajraputra is that he instructed Ananda (famous for  his extraordinary memory by which he was able to retain all of the Buddha’s  teachings),  to harmonize the understanding of the Dharma with the  practice toward  Arhatship.

Six Paramitas; Remedies to Afflictions, by the numbers

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Isaac  Newton postulated; “For every action, there is an equal and opposite reaction.”  This is the same basis for Karma and all that is taught in Mahayana  Buddhism.  As part of the instruction of  the Dharma, here are some of the practices for eradicating afflictions and  poisons.

To free us from the six causes of suffering, the Six Paramitas are the remedies:

Dana—Giving and generosity to eradicate greed  and stinginess
Sila—Virtue and morality to eradicate misconducts and moral corruption
Ksanti—Patience, tolerance, acceptance, and endurance to eradicate anger and hatred
Virya—Energy, diligence, courage, enthusiasm and effort to eradicate laziness and dullness
Dhyana—Meditation, absorption, concentration and contemplation to eradicate distraction and monkey mind
Prajna—Transcendental wisdom to eradicate ignorance and delusion

In practicing the Paramitas with concentration and diligence, we can eradicate these vexations and  learn to cultivate generosity, virtue, and transcendental wisdom.

Dedication of Merits

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The  practice of Dedication of Merits is chanted by the Buddha Gate  assembly during ceremonies,  and at  the conclusion of every meditation class. What  are the merits we are dedicating, and to whom are they directed?

The merits we dedicate are from our good deeds, altruistic thoughts, and pure mind.  We dedicate the merits to all sentient beings. This, along with good conditions, will help  their positive karma develop into a positive effect.

There are many other forms of merits we can dedicate, such as chanting the Three Refuges or  sutras.

To whom can we dedicate merits? We can dedicate merits to  any person, any group, and  all sentient beings. Through a sincere and concentrated mind, we can help  others by offering our positive thoughts to them. We can direct merits to a  family member or friend – whether living or deceased. For example, we can  dedicate merits for a good outcome to someone facing adversity, or to deceased  relatives to increase their awareness of the Buddha Dharma for rebirth into a  higher realm.

If there is suffering somewhere else in the world because of a  natural disaster or human-caused suffering, we may feel helpless. However, besides material support we  can make a difference by dedicating merits. These are not bound by physical limits.  Imagine the power of dedicating merits to all sentient beings when the assembly  recites a sutra in complete concentration.

Think about it. Since dedicating merits is karma made by you, what  could be some of the resulting effects?

Ajita

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Arhats have many names: sometimes Luohan or Aluohan in Chinese, and Saints or Sages in English. Arhats are people who have attained enlightenment and renounced their false egos. At their level, all vexations have ended, the cycle of rebirth has broken, and so they enter Nirvana.
There was once a famous Arhat named Ajita, also known as “The Arhat Riding a Deer.” When Ajita decided to seek enlightenment, he left the employ of his king, and went to the mountains to become a monk. After reaching enlightenment, he rode back to the palace on a deer. He was immediately recognized by the guards, and brought before the king. When Ajita taught the king the Dharma, the king decided to renounce his throne to his son, and follow Ajita back to the mountains to become a monk himself. To show his gratitude and share his learning, the former king also returned to spread the Dharma message; enabling sufferers in his kingdom to also find liberation.

Gratitude: Recognizing, Appreciating and Repaying Kindness

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Buddha  says we should endeavor to repay the four types of kindness. Therefore, we must  first recognize kindnesses, and then appreciate them, and only then, can we  repay the kindnesses through our own actions. First we should recognize the  many kindnesses of:

the Three Jewels,
our parents and teachers,
our society and country,
all sentient beings.

A threshold question to ask ourselves is;  who is kind to us?  If we think about it,  it is both people we know, as well as those who we don’t know. If we  contemplate this, we can come to realize a pure and tranquil state of  mind. If, on the other hand, we do not  acknowledge the many kindnesses experienced in our day-to-day lives, we will  feel discontented and prone to complaints.

How can we repay the four types of kindness? One way is to  contemplate with compassion that all people are kind and supportive. Everyone  in the world, including our relatives, co-workers, teachers, parents and even  people we don’t know, help us and care for us on a daily basis. We can think  about how, when we are born, we relied on our parents to raise, take care of,  and educate us. Then how teachers patiently instructed us and we learned knowledge and skills from them. Our society and nation provide the  conditions necessary for us seek jobs and lead constructive lives. Without  this network of support, we can’t survive; we can’t achieve success in our  career or our home life. In addition to this support, we also benefit from the  guidance of the Three Jewels that gives us the inspiration to develop wisdom, helps us to  overcome delusions  and transcend the suffering of samsara. All  sentient beings, all things and surroundings  sustain us directly or indirectly. By contemplating this way, we can become  sincerely grateful.

When we are able to acknowledge that our parents, teachers,  countries, all sentient beings and we, ourselves, are all interdependent in  this world, it’s called, “recognition.”   When we can truly recognize this fact, we will give rise to a grateful  mind. Moreover, we will sincerely want to take positive actions to repay these  many kindnesses.

How can we repay these  kindnesses?

By practice and making positive achievements in  our studies and careers.
By cultivating good deeds, virtues, merits and  meditation.
By working hard in our daily lives with a  grateful mind.

A contented mind is the fountainhead of happiness. If we can recognize, appreciate, and repay  the four types of kindness, we will generate a contented mind.

In this modern world, filled with its emphasis on efficiency and  competition, a contented mind may sound unusual. However, as the saying goes, “A contented  mind is a perpetual feast.” It’s optimistic, flexible, and infinitely  useful.

One of the causes for unhappiness and worry is discontent. For  example, when you get a job, you may not feel satisfied. You might find  yourself thinking of the job’s disadvantages. Your work day is too long. Your  employer is too bossy. Your co-workers are selfish. You feel annoyed by the type  of work and you feel your talent is buried. When you have all these negative  thoughts, you are, in fact, deluded. Alternatively, if you contemplate with a  grateful mind, “It’s not easy to get a job. This job is created by various  conditions from the support of our society, I am so fortunate to get such a  job,” you can then cherish and respect the job. Gratitude is generated from  your own mind and your own attitude. You can feel joyful and contented with  your work and co-workers with such a “right attitude”.

In our world so full of material desires, our worries and  vexations tend to increase. There is often corruption of ethical and moral  concepts and the living environment has become more chaotic. People don’t know  where their mind should dwell. Nevertheless, if we know the truths of:  recognizing, appreciating, and repaying the kindnesses, and practice these in  our daily life, we will eradicate our delusions, harmonize interrelationships  with all sentient beings and create a promising future life.