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Tuesday, October 06, 2015
Since 1994, I have attended the 7-day Chan retreats for college students held by Nung Chan Monastery, Dharma Drum Mountain. After 21 years, I have finally had a good mediation at this 3-day Chan retreat.
For a long time, I could not count the number of my breaths and I had a problem with either counting the breath or feeling sleepy while practicing meditation. Fortunately, an interview with the monastic at this retreat helped me realize something about mediation.
In the interview, I asked Monastic Guo-Huei(果暉法師) about these issues he told me that I could employ the method of chanting the Buddha’s name. One idea suddenly came to my mind was that I can use chanting practice all the time while walking and eating, not merely in sitting meditation. I continued using this chanting practice until the next day and after practicing Eight-Form Moving Meditation in the morning session, I could feel relaxed completely so that I felt at peace and ease in sitting mediation. I felt extremely light from my head to toes and even though I still knew my legs existed, there was no pain at all.
A third method of regulating the mind is to focus the attention on the tan-t'ien, which is a point located below the navel. The tan-t'ien is not an organ, but a center of psychic energy similar to the Indian chakras. This method is best employed when your breathing has naturally descended to the abdomen. The technique consists simply in mentally following the movements of the tan-t'ien as the abdomen moves in and out as a natural consequence of breathing. This method is more energetic than the methods of breath counting or following, and should be used only after gaining some proficiency in those methods. In any case, the method should not be forced.
This year, I was fortunate enough to participate in the Chinese New Year celebration that was organized by the Dharma Drum Mountain Buddhist Association at its Vancouver Centre. From the greeters at the door, to the volunteers who were either circling the centre or assisting with the various activities, to the delicious lunch spread that was prepared by the centre’s own kitchen team, everyone was willing to give and share the spirit of Chinese New Year. It was refreshing to see the effort and the organization that went into this event to ensure that it is open to the community as a whole and to see people of all races and backgrounds come together to celebrate this joyous holiday.
It’s difficult to put into words why exactly I was drawn to meditation. I grew up in a secular household with no particular religious inclination, and didn’t know many people with an interest in meditation, let alone a regular practice. Still, for many years I had an on-again, off-again interest in meditation, and had on more than one occasion given it a try. Without much guidance or structure though, I never developed a regular practice and my understanding of meditation remained quite simple. Fortunately, when I arrived in Taiwan for a six-month stay, I brought with me a newfound interest in meditation. After learning about Dharma Drum Mountain (DDM) and their International Meditation Group (IMG), I decided to attend one of their weekly meditation sessions run in English. After nearly six months of regular practice, I’m still trying to figure out what exactly meditation means to me and where it fits in my life. Having said that, developing a regular meditation practice has been an extremely engaging, thought-provoking, and introspective process that has served as a kind of mirror for my life and my place in the world. It is something that can be taught in a half hour but practiced for a lifetime, and is one of the simplest and yet most fascinating things a person can do.
The basic method of regulating the mind is to count one's breath in a repeating cycle of ten breaths. The basic idea is that by concentrating on the simple technique of counting, this leaves the mind with less opportunity for wandering thoughts. Starting with one, mentally (not vocally) count each exhalation until you reach ten, keeping the attention on the counting. After reaching ten, start the cycle over again, starting with one. Do not count during the inhalation, but just keep the mind on the intake of air through the nose. If wandering thoughts occur while counting, just ignore them and continue counting. If wandering thoughts cause you to lose count, or go beyond ten, as soon as you become aware of it, start all over again at one.
Regulating the body by walking consists of slow walking and fast walking. Walking meditation is especially useful for a change of pace when engaged in prolonged sitting, such as on personal or group retreats. Periods of walking can be taken between sittings.
On January 24, 2015, an event was held at Dharma Drum Mountain Vancouver Center on the theme of “Returning Home”.
To regulate the body by sitting, one should observe the Vairocana Seven-Points of Sitting(毘盧遮那七支坐法). This refers to the seven rules of correct sitting posture. Each of these criteria has been used unchanged since ancient days.
As we saw above, tso-ch'an was practiced in China long before the appearance of Ch'an. The earlier masters practiced according to methods in the Hinayana sutras, which emphasized the techniques collectively known as samatha-vipasyana. Generally speaking, these were methods for achieving samadhi through three aspects: regulating one's body, regulating one's breathing, and regulating one's mind.
When pre-Ch'an masters practiced, they mostly used the methods given in the translated Hinayana sutras. For them, tso-ch'an referred to methods of sitting to attain samadhi. But among the later masters of Ch'an, the term was reserved for methods of attaining enlightenment without samadhi as an intermediate or final stage.
In most spiritual traditions of India, the yogis practice dhyana to attain samadhi at its various levels. After years of austere practice as a yogi, the self-exiled Indian prince Siddhartha recognized that his realization was incomplete. He sat under the bodhi tree vowing not to rise until he had resolved the question of death and rebirth. Only when he became enlightened one evening, after seeing a bright star, did he rise. He had become the Buddha, the primal transmitter of Buddhism in our epoch. The Buddha's experience became the paradigm of tso-ch'an practice.