RIKKI ASHER | Zen Wisdom

A person searches for a mountain, but the mountain is hidden in clouds and darkness. Suddenly, the sky brightens and clears, and the mountain is visible. them, they will recognize what is happening and check themselves.

Some people feel that they have as many vexations after kensho as they did before the experience. They feel that the results are not worth the effort. These people do not have the correct understanding of kensho. Seeing into one’s true nature does not necessarily eliminate vexations. It only makes you aware of what your vexations are. To give an analogy, a person searches for a mountain, but the mountain is hidden in clouds and darkness. Suddenly, the sky brightens and clears, and the mountain is visible. The person is happy because he or she has seen the mountain, but it’s still far away. There is still much work to be done. Seeing the mountain is like seeing into one’s self-nature. Some people succeed in seeing the mountain without much practice, but to reach the peak requires great effort.

Some people practice long and hard and never see the mountain, not knowing that they are very close, even in the foothills. Then with a gentle nudge or the slightest guidance, they suddenly realize that they are already there. This is the equivalent of deep enlightenment. It is rare, but it demonstrates that there are many levels of enlightenment.

Seeing the mountain, even if it’s still far away, is good. People with such insight will practice with more conviction and greater faith. They will understand what vexations are, and they will understand what selflessness is. Their understanding will not come from their intellect, but through direct awareness.

There is no definite rule as to how long you must practice before seeing your true nature, and there is no definite rule as to how long the effects of the experience will last. If you’ve been practicing a long time, then the effects may last a while, in the sense that vexations won’t arise and the feeling of selflessness will persist. But it is possible that the experience and its effects may last for a brief period of time, like a flash. In the analogy of the mountain, rather than the clouds parting and the sky turning clear, it would be like a bolt of lightning revealign the mountain for an instant, and then disappearing, leaving the traveler in darkness again.

Depending on one’s karma and strength of practice, enlightenment experiences may be shallow or deep. What is the relationship between seeing into one’s self-nature and enlightenment? The first enlightenment experience is called “seeing the self-nature, ” but subsequent enlightenment experiences are not described in this way. Each successive enlightenment experience gets deeper. For this reason, the Ts’ao-tung sect describes five different levels of attainment.

Also, from the Ming dynasty onward, the Lin-chi (Jap. Rinzai) sect speaks of the “three barriers of attainment.” The first barrier is equivalent to seeing into one’s self-nature for the first time. The second barrier is called the “multiple barrier.” At this level, you experience enlightenment over and over, gradually eliminating vexations and revealign wisdom. The experience of no-self remains longer each time.

The third barrier is called the “prison barrier.” It is the equivalent of thorough enlightenment. Here, you break out of the prison of samsara, transcending the cycle of birth and death. It is as if everything has disappeared ─ the universe and the self. It is said that at this point even the king of the underworld, who is in charge of life and death, cannot find you. If feelings of self and attachment return, then it is not thorough enlightenment. There is still a self, and the king of the underworld will be able to find you.

You should not place much emphasis on seeing your true nature. Don’t waste time fantasizing about the “ultimate experience.” However, don’t be lazy or apathetic in your practice; seeing into one’s true nature is not an easy task.

Be wary of the master who confirms a lot of so-called enlightenment experiences. Sometimes a master gives false confirmation. This is not only true today; it’s been happening frequently since the Ming dynasty. Since that time, there has been a phrase ─ “The seal made from the winter melon” ─ which aptly describes the situation. When a master confirms an enlightenment experience, it is like giving a Dharma seal. A seal should be made of hard stone or jade, something enduring. But a seal made from the winter melon is not sturdy.

Inappropriate affirmations reflect the lack of skill and insight of masters. Perhaps the masters have not truly seen their own original nature. Or perhaps they are mediocre practitioners who still have many vexations. Maybe they are greedy, desiring more disciples so that they can increase their power in the Buddhist community, and increase their chances of having Dharma descendants. Attachments influence some masters negatively, leading them to confirm enlightenment experiences that are not genuine. Such masters are using the seal of a winter melon, or, worse, the seal of soft tofu. Really, it doesn’t matter how many disciples a master has. Even one or two devoted practitioners is sufficient. If a master has no Dharma descendants, all it means is that his or her lineage will end. It’s no big deal. Bodhidharma, the First Patriarch of Ch’an, had only three Dharma descendants besides Hui-ke (the Second Patriarch), two men and a woman.

In earlier times, masters who gave false confirmations were sharply criticized. They were called weak generals. Strong generals protect the “gate” well. They do not allow people to sneak past them.

They cannot be bribed, and they are not easily fooled. Only those who are strong can pass. Weak generals, on the other hand, are not steadfast and vigilant.

False confirmations are not good, especially for practitioners. Practitioners would find it difficult to progress further if they thought they had already seen their self-nature. And they may lose faith in Buddhadharma should they discover that their experiences were not genuine.

STUDENT:
Perhaps people who have seen their self-nature feel worse afterward precisely because they are more aware of their vexations? Before the experience they were ignorant of their vexations, so there was nothing to be upset about.

SHIH-FU:
No, that wouldn’t be the case. If you are aware of your vexations, it follows that you’ll be less attached to them. To be aware of your vexations means that you understand your condition as an ordinary sentient being. Because you understand that it’s natural for sentient beings to have vexations, you will not be upset by your own.

STUDENT:
Do people who have seen their self-nature have more control over themselves and their vexations?

SHIH-FU:
We can only say that people who have seen their self-nature have greater faith in themselves and their practice. They know that having vexations is normal for sentient beings, but they have faith that, through practice, vexations will lessen and disappear.

STUDENT:
Do “bad” masters knowingly deceive others, or do they really think they are good masters?

SHIH-FU:
Both cases are possible. There are those who truly believe they are good masters, even though they aren’t, and there are those who are aware of their mediocrity, yet they continue deceiving others because they desire fame or wealth.

STUDENT:
By what standard and whose judgment is a master considered good or bad?

SHIH-FU:
Sometimes it’s obvious. For instance, if the master confirms the enlightenment of one disciple because he or she has donated money, but rejects another disciple who doesn’t give money, then the case is clear. Usually, however, it’s more subtle than this.

Sometimes it manifests in the form of a double standard, where masters teach one way but practice and live another. This is a sign that a master is not very good. It’s not serious if masters sometimes demonstrate some bad habits, as long as they are aware of their actions. After all, they are still ordinary sentient beings. But if a master were to say, “This is the way of a Ch’an master, ” or, “I’m a bodhisattva, so I can act this way in order to help others, but you as ordinary people should not imitate me, ” then that’s a different story. That’s a sign of a bad master. It is also not good if a master shows preference for certain practitioners. Ideally, a master should treat everyone equally, although not identically.

Remember, though, it works both ways. If practitioners travel from center to center looking for weaknesses in masters just so they can say, “This one’s no good, that one’s no good, ” then they also are behaving wrongly. Preoccupying oneself with a master’s virtues and weaknesses is not a good attitude. It’s also a waste of time and energy.

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