Foreword | The Sword of Wisdom

Browse in the religion or philosophy section of quality book stores and you are likely to find many books on Zen, or Ch’an, Buddhism; and the number grows every year. Books on philosophy, books on personal experiences with Zen masters or in monasteries, books by lay people, books by monks and nuns. Many words. And this about a philosophy that tells us to put aside words, to transcend thoughts and language. Then why write another book on Zen Buddhism? There really are few principles to speak of, and all of them inevitably point to the meditation cushion, where the real learning ─ or unlearning ─ takes place. But words are a useful tool, and most of us can comprehend little without them. In any case, people who have transcended thoughts and language probably don’t browse in bookstores.

Master Sheng-yen is not a silent teacher. He has written or, edited many books. In English, there is Getting the Buddha Mind, The Poetry of Enlightenment, Faith in Mind, Ox Herding at Morgan’s Bay, and The Infinite Mirror. He has also written over thirty books in Chinese, and even one in Japanese. In addition, the Ch’an Meditation Center publishes eight newsletters and four magazines every year, the bulk of which contains his lectures.

Many words. My only wish is that he keep speaking them; that he keep expounding the teachings of Buddha and the patriarchs; that he continue to weave stories, observations and daily life experiences into clear, inspirational advice and wisdom. I admit that I am dense, like the ox with the thick callous maround its neck that doesn’t feel the bite of the yoke anymore. I need the repetition.

Master Sheng-yen (his students call him Shih-fu, which is Chinese for “teacher-father”) has been teaching in the United States since 1976. In that time, he has led students in over fifty intensive meditation retreats, and has given hundreds of lectures at the Ch’an Meditation Center and other places throughout North America and England. He has given even more retreats and lectures in Taiwan. His words have been of enormous help to most people who have listened, and for some, myself included, his guidance has been of life-changing significance.

Master Sheng-yen’s extensive understanding of Buddhadharma is evident in his lucid Dharma talks. These lectures on the Song of Enlightenment, an ancient Ch’an (Zen) Buddhist classic written by Yung-chia Hsuan-chueh during the T’ang dynasty, were delivered during the evenings of intensive, seven day retreats. Retreat lectures are spontaneous, improvised talks. The lectures are commentaries on Buddhist texts, but more importantly, they contain a wealth of relevant information and practical advice for practitioners on the retreat. The text serves as a jumping-off point for Master Sheng-yen, who interprets Buddhadharma and tailor fits it to guide each participant in the proper use of his or her meditation method, and to help each participant overcome obstacles on the path of practice. The lectures, therefore, take on many guises, depending on the nature, situation and needs of the audience. The mood, momentum and direction of the lectures change from day to day, retreat to retreat. Still, this is a book for practitioners and non practitioners alike. In the process of helping retreat participants with problems they face in their practice, Master Sheng-yen does, in fact, offer a rich commentary on the Song of Enlightenment; and in so doing, he clearly and eloquently expounds the principles of Buddhism.

The express aim of these talks, however, is to help people solve problems and overcome obstacles encountered in their practice. During lectures, it is a familiar sight to see students nodding their heads in silence as he speaks, as if questions in their minds had been answered without being asked. In the group discussion at the end of the retreat and in reports people are asked to write after the retreat is over, many participants say that they felt as if Master Sheng-yen were speaking directly to them at certain moments during the lectures.

His lectures are filled with advice for practice and daily life, questions to ponder, answers to theoretical and personal questions, anecdotes from his life, as well as stories and legends from Buddhist history and scripture. His tone can be commanding, understanding, cajoling, amusing, scolding, humbling or sympathetic. For many, his words and knowledge are precious jewels of wisdom and compassion.

The lectures differ, depending on the participants. Master Sheng-yen’s “medicine” fits the individual and the occasion. At certain times, his words may seem to contradict the words he spoke earlier. From a higher perspective, however, there are no contradictions. The path of Ch’an is long, and there are many levels of understanding. What holds for one stage of practice may not necessarily hold for another. What holds for someone one day may not necessarily be true for the same person the next day. As Master Sheng-yen addresses the problems of each individual, he blends his answers seamlessly into the commentary, and the thrust of his talk will change to meet every individual’s situation. What is abstract theory for one participant may be concrete instruction for another.

Master Sheng-yen once likened his retreat lectures to balls which he throws out to his listeners. To him, all the balls are the same because they all emanate directly from Buddhadharma, but to us they vary. Many we miss altogether; they are invisible. Sometimes a ball is like a flash of light which goes by too quickly to grasp. At other times we grasp a small truth, but cannot hold onto it. Finally, there are balls which hit squarely in the chest and stay put. These are the teachings which are understood and put to use. Some teachings seem out of reach; good ideas to think about, but not to incorporate into practice or life. Other teachings appear like the sublime teachings of Bodhisattvas-esoteric philosophy too amazing to be true. Yet, they are all important. Something you miss may strike the person sitting next to you, even though he or she may appear to be nodding off.

There is a familiar rhythm to the unfolding of the teachings during retreat. Master Sheng-yen stresses different aspects of Buddhadharma as the retreat progresses. He usually encourages people to relax their bodies and minds on the first day of the retreat, as participants must shake off the routine of daily life. Some days he stresses detachment, other days he stresses determination. Some days he emphasizes faith, other days he emphasizes making vows. Careful reading may reveal a pattern which repeats every five or so lectures (this pattern is not written in stone, and in fact, one retreat lasted fourteen days instead of the usual seven).

It is with these things in mind that we ask you to read Master Sheng-yen’s commentary on the Song of Enlightenment. It is not necessary to read the book cover to cover, or in sequence. Although his talks follow the stanzas of Yung-chia’s poem, each lecture stands alone. We have tried to retain the freshness, vitality and directness of his talks. Of course, directly experiencing Shih-fu’s words during retreats is far better. Enjoy the book. If it inspires you to practice, then we have succeeded in our intentions. If it inspires you to visit our Center and join a retreat, than our expectations will have been surpassed.

Christopher Marano November, 1989

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