II.THE BOOK | Getting The Buddha Mind

The present book consists primarily of lectures given by Master Sheng-Yen at Ch’an retreats since his arrival in America in 1975. As such, they do not form a structured whole in the sense of presenting a theoretical view of Ch’an Buddhism. Far from it. As a scholar of Chinese Buddhism, Master Sheng-Yen does have some interest in theory, and his other books bear that out. As a teacher of meditation, however, Master Sheng-Yen is rooted in the practical. The lectures are given by Master Sheng-Yen to instruct, encourage, inspire, even cajole and caution, but never to “educate.”

To the extent these lectures form a whole, it is because they rise out of a consistent and informed approach to teaching Ch’an meditation. The Ch’an retreat is chosen as a model because it brings together the many historical threads of the Ch’an tradition. It is in fact the living demonstration of the idea of “transmission of mind without the use of words”, espoused by Bodhidharma in the sixth century A.D.

The book begins with a brief autobiography of Master Sheng-Yen, followed by the chapter on “The Ch’an Seven Day Retreat.” Both of these were lectures given at the editor’s request, to provide background for the book. The chapter on “Four Conditions For Practicing Ch’an” is actually an expansion of a previous retreat lecture, again, provided at the editor’s request. All the other lectures are based on tape recorded transcripts of retreat lectures.

The major part of the book then consists of selections from among many lectures. The purpose was to present a broad picture of Master Sheng-Yen’s methodology of meditation, and his explanation of the experience of enlightenment. The emphasis was to focus on the practice of meditation, and on guidelines for making progress.

Two long chapters, “On Silent Illumination” and “On Contemplating Mind, ” are based on commentaries on poems by two famous Ch’an Masters, Hung-Chi, and Han-Shan. The poems are didactic, and are addressed to advanced practitioners. Master Sheng-Yen uses the poems as points of departure for his own commentary, which has its own focus in the actual retreat situation.

As presented, the talks are the end result of translation, transcription, and editing. Inevitably, this filtering results in some loss of the original flavor of Master Sheng-Yen’s language and delivery. However, the translators and editors have strived to preserve the original sense and meaning of Master Sheng-Yen’s words, while rendering them into acceptably good English. To the extent that this goal has not been achieved, the fault lies with the coordinating editor.

The latter part of the book contains several accounts of retreat experiences of disciples and students of Master Sheng-Yen. These accounts are presented because they convey interesting and hopefully, useful insights into the retreat process from the student’s point of view. The students range from intermediate to advanced in meditation experience. The accounts are not offered as models of aspiration. Every Ch’an student brings to the retreat a unique set of attitudes and responses, and is therefore likely to experience something unique. Probably none of the writers would describe their experience as particularly deep.

However, in each case, the experience had a certain validity, and at least hint at the possibilities. In age, they range from early twenties to early thirties; in sex, they are roughly balanced between male and female.
The experience of Ch’an is a step along the path: it is not necessarily enlightenment, and certainly not a final resting place. Master Sheng-Yen tells us that there are many levels of enlightenment, and that the ultimate enlightenment is to finally transcend enlightenment, and to dwell in pure existence. Even so, to experience Ch’an is a necessary step to enlightenment. Master Sheng-Yen says, “To get the Buddha-mind and to be confirmed are strong reasons for attending retreats.”

The first of three appendixes consists of the transcription of a radio interview with Mr. Lex Hixon on Station WBAI in New York City. This interview is included because of the insights it gives to Master Sheng-Yen’s method for conducting retreats.

The second appendix is a glossary of Buddhist terms used in this book. The third appendix is the daily retreat schedule as conducted by Master Sheng-Yen.

To call this book a collection of retreat lectures by Master Sheng-Yen is to call a pile of dead leaves a tree. Abstracted from the somber, intense, and frequently very moving context of the Ch’an retreat, these reproductions have already lost much of their immediacy. Everyday, after the evening meal, comes a brief rest period. The practitioners meditate, sit, or stand about, waiting for Master Sheng-Yen to enter for the evening lecture.

There is no conversation. It has been a hard day for all. Up since 4:15 A.M., all have gone through the same rigorous schedule, including a total of about eight hours of sitting meditation. Their mental and physical states vary. Some are distracted and discouraged by the pain and strain of long sitting. Others have transcended their physical problems and have settled their minds enough to begin experiencing deeper meditative states. All are bonded in a common undertaking ─ to practice Ch’an.

To some this means spiritual realization, to others, perhaps a way to improve their emotional lives or health. These distinctions do not matter to Master Sheng-Yen. He speaks to all as fellow travelers on the path. When Master Sheng-Yen enters to give his talk, the mood is already palpable with a feeling that only be described as reverence. This reverence, although personified in Master Sheng-Yen, actually transcends his person. This is no accident, for it is Master Sheng-Yen himself who imbues in his students a profound sense of the teaching of the Buddha, and the example of the Bodhisattvas. This mood is all the more poignant for being devoid of any sense of worship: the Buddha is perceived as a teacher and exemplar, not a god.

Though frail of body, Master Sheng-Yen conveys a sense of great spiritual energy. From morning till night, his presence dominates and sets the tone; the mental climate of the retreat is the collective mind of all present, but it is also shaped and guided by the master’s personality. To experience Master Sheng-Yen’s rebuke is to be truly humbled; to receive his compassion is to be moved to tears. He is also a very funny man, capable of hilarious feats of story-telling and mimicry. When delivering the lessons of the Dharma, his dark eyes blaze with zeal, so that even the English translation which follows can become superfluous. When he comforts a suffering student in front of everyone, all are comforted.

These are the things that are lost in these printed pages. Even so, to one who has never seen a tree, even dead leaves may contain a lesson about the nature of trees. To those who have never experienced a Ch’an retreat, this book may hopefully convey something of the method, the intent, and the flavor of this unique form of spiritual training. If this happens to any degree, the publishers will feel less ashamed for having offered to the reader a pile of dead leaves.

Ernest Heau New York City November 1982

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