Zen Intensive in Hawaii Q&A

[Grimlock]

Questions closed

Sham may have used his good timing to squeeze in the last question

We have a lot of great questions, and now it's time for the other part of the fun -reading Sigung's answers as they pop up! Thanks, guys, and keep an eye on this thread -I've been informed that the answers will start rolling in soon

[lee]

is that it ?

Is the question answer series shut already? You got to be kidding right? I finally thought of some questions, though basic compared to the ones I've read so far. If I can't ask here then what do you recommend?
Peace,
lee

[lee]

Throwing it out there anyhow

Oh well may as well ask, no harm right?
Besides counting breaths and concentrating or relaxing and focusing on the breath, trying not to worry....how do you actually focus , tame the "monkey mind" and will we learn this in the zen course?
This sounds dumb right...but I'm an RN, I went to school, I'm persistent in my pursuit of martial arts, I have many skills that require concentration for long periods...hours. How come I can't keep a single focus for more than a breath....A BREATH! ....during meditation and chi gung?
I've read books for techniques without much more success... will this be taught in the course?
Hopefully this really isn't to late to start asking these question.
Peace,
Lee

[Jeroen]

Awesome Q&A

That is an excellent list of questions. I really love thess Q&A's
Happily anticipating the answers!!

[Anthony S]

First answer

It is very exciting that we have Sifu’s first answer to a question. As you will read, the answer is, well, Zen.

(I’m pleased to be posting these answers on behalf of the thread moderator who is caring for his newborn son.)

Question 1


Could you please tell us about the three dimensions of mind training in Zen?

Could you please elaborate them?

You told us that the great Zen and Shaolin patriarch Bodhidharma put emphasis on the so called sudden approach. Enlightenment can be achieved in the here and now. How could we possibly transfer this approach into for instance our own Chi Kung training?

Could it be that with our high level Chi Kung which is a legacy of the Great Bodhidharma for example blockages even deep rooted once just get cleared suddenly? Could this approach also lead to the fact that our Kung Fu students achieve for example in a one day force training course in Zhan Zhuang as much as many other martial artists maybe in ten years?

Sifu Roland


Answer


There are two dimensions in Zen training, the mundane dimension and the supra-mundane dimension.

The mundane dimension concerns our phenomenal world. The supra-mundane dimension concerns transcendental Cosmic Reality.

Zen training gives us the best in either dimension. In the mundane dimension, Zen trains the mind to achieve the best result in whatever we do in our daily life. In the supra-mundane dimension, Zen training brings us the highest attainment any being can achieve, called differently due to difference of culture, such as Enlightenment, Buddhahood, returning to God the Holy Spirit, union with God, and merging with the Great Void.

In the phenomenal realm, the three dimensions of mind training in Zen are to tame the mind, to strengthen the mind, and to expand the mind.

For the great majority of people, the mind is described as horses and monkeys, i.e. people continuously affected by ceaseless thoughts. Thus, the first task is to tame the mind. There are many methods to do so, but all the methods can be reduced to one or zero.

In the one-approach, the principle is to use one thought to represent hundreds of thoughts. A practitioner focuses on one thought, which can be an object, an idea or a simple process. He may, for example, focus on a spot in front of him or his dan tian. He may focus on counting from 1 to 4 and repeat the counting, or foucs on his breathing. He may focus on his simple movement like Lifting the Sky or a Shaolin or Taijiquan pattern. Once he can focus on one thought, which must be done gently, all other thoughts will be kept away.

In the zero-approach, he keeps his mind free from all thoughts. My sifu, Sifu Ho Fatt Nam, taught me an effective method. Just keep the mind empty, and whenever any thoughts appear, just throw them away. It is simple, but not easy. It needs much mind power to do it successfully. Another method is to imagine yourself to be a burning cauldron. Any thoughts that enter your mind will be burn away (but your mind is cool and fresh despite the burning fire).

The one-approach is easier than the zero-approach. The aim of the one-approach is to attain a one-pointed mind, where that of the zero-approach is to expand into the Cosmos where practitioners can tap into universal wisdom and inspiration.

The one-approach and the zero-approach are also sued in the supra-mundane dimension. The methods are the same, but the attainments are different. The onus of the mundane dimension is peak performance, whereas that of the supra-mundane dimension is the highest spiritual fulfillment.

These two approaches are used in all spiritual and religions disciples, though they may not be well defined. It is necessary to attain a reasonably high level in being one-pointed before practitioners can expand into zero. In other words, if practitioners’ mind is distracted by thoughts, he cannot merge with the Cosmos.

These two approaches are well defined in the Buddhist tradition. Attaining a one-pointed mind is focused in Sammadha or concentration meditation, and expanding into the Cosmos is focused in vispasaana or wisdom meditation. In sammadha meditation, practitioners’ mind is concentrated; in vispassnna meditation, practitioners attain cosmic wisdom.

In any religion, chanting prayers and worshipping God or gods are effective means to attain a one-pointed mind. When the mind is one-pointed, it expands beyond the physical body and merges with the Cosmos, described differently in different culture as seeing God, merging with Tao or attaining a satori.

Although we do not practice meditation in a seated lotus position, our students have attained incredibly high levels in in concentration meditation and wisdom meditation. Indeed, attaining a one-pointed mind is a basic requirement in our school, without which a student would be unable to practice chi kung or develop internal force. It is precisely because most other chi kung and kungfu practitioners are unable to attain a one-pointed mind that they have no chi kung benefits or fail to develop internal force despite having the right techniques.

Of course, attaining a one-pointed mind which together with being relaxed constitute a chi kung state of mind, is not just for practicing chi kung and developing internal force. It enhances every aspect of our daily life.

There are three stages of mind training – taming the mind, strengthening the mind, and expanding the mind. For most other people, the middle stage, i.e. strengthening the mind, is not well defined. It occurs haphazardly. When others can tame their mind, they do not waste energy on ceaseless, irrelevant thoughts.

But in our case, we strengthen our mind purposely and systematically. The Zen course is special for this purpose. In advanced methods like Cosmic Shower and Cosmic Breathing, we let cosmic energy strengthen us not only physically, but also emotionally, mentally and spiritually. These emotional, mental and spiritual dimensions constitute our mind.

Even if you have not taken these advanced courses but by just practicing our basic exercises, you will also have strengthened your mind. You are not just your physical body. You are an integrated unity of the physical body, energy and mind. Some cultures call the mind, the spirit, soul or consciousness.

Energy is the link between the physical body and the mind. When we train energy, we strengthen our body and our mind. Hence, chi kung is sometimes called triple cultivation – it cultivates the body, the energy and the mind.

Other people may ask, “How do you know you have strengthened your mind?” We don’t ask such a question because we know from direct experience, just as we don’t ask how we know we have a chi flow or have developed internal force. In principle, it is like asking how does one know he is sitting on a chair or using a computer. He knows it when he sits on a chair or use a computer. Of course, sitting on a chair and using a computer (in today’s age) are commonplace, but strengthening the mind, enjoying a chi flow and developing internal force are elite.

Yet, it may be useful for confirmation, especially for those who are still new in the practice, to assess whether we have strengthened our mind, i.e. whether we have strengthened ourselves emotionally, mentally and spiritually.

If, for example, you were nervous or afraid, but after practicing our arts you are calm and confident, then you have strengthened yourself emotionally. If previously your thoughts controlled you, but now you control your thoughts, then you have strengthened yourself mentally. If previously you were depressed and disorientated, but now you are happy and peaceful, then you have strengthened yourself spiritually.

Zen is famous for its sudden approach, i.e. attain Enlightenment in an instant. It is also in records that Zen has had the biggest number of people who attained Enlightenment. In other religions and spiritual disciplines it took years or lifetimes to attain the highest spiritual fulfillment, and that only happened to masters.

We can transfer this sudden approach into our chi kung, kungfu and all aspects of our life by following the spirit of Zen, which is to be simple, direct and effective. This, in fact, is characteristic of our school, enabling us to have remarkable results in a very short time.

When we want to generate a chi flow or develop internal force, for example, the techniques we use are very simple. In fact some students later reported that initially we wondered whether these simple techniques worked. We perform the techniques directly, like Lifting the Sky or Horse-Riding Stance. We did not bother with frills and decorations. Our practice give us the desired benefits effectively, often immediately after the exercise. We do not have to wait for a year or two to see results.

In daily life, if you want to buy a shirt or take your girlfriend out for a date, you carry out your task simply, directly and effective. You buy a shirt or take your girlfriend out for a date. You don’t spend a week going round many shops to find the best bargain or spend a lot of time how and when to ask your girlfriend.

You buy a shirt or take your girlfriend out directly. You don’t ask a shop assistant to show you some shoes, ties or handbags first. You don’t ask your girlfriend what food she likes, where she spent her last holidays, or whom she met at her office. You accomplish your task effective, i.e. you have bought a shirt or taken your girlfriend out.

Our high level chi kung, like other legacies of Bodhdharma, is simple, direct and effective. But it may or may not clear deep rooted blockages suddenly. Some blockages, like karmic blockages, may take many months to clear, whereas other blockages, like those that cause pain, may be cleared during the exercise itself. But the clearing of blockages, even those that take months, is certainly faster and more effective than other schools of chi kung.

Yes, this sudden-approach, which draws its inspiration from Zen, enables our kungfu students to achieve many desirable results, like force training in zhan zhuang, in one day what it takes many other martial artists a long time, like in ten years.

This statement may appear boastful and make other martial artists angry, but it is true. Most martial artists do not have internal force even if they have trained for more than ten years, but our students can feel internal force on the very first day they practice zhan zhuang.

[Luo Lang]

Thank you Sifu!

Thank you Anthony S. Siheng for posting!

[Anthony S]

Answer to Question 2

Dear Readers,

Sifu has not delayed in giving us many answers to questions. However, the email notification system to alert me when I receive a PM has not been working for me, thus, until today, I didn't realize that Sifu had sent me quite a few answers. I'm so sorry for the delay.--


Question 2

Which Zen story is Sifu's favorite?

Sifu Mark Blohm



Answer

I have heard or read many Zen stories and have benefited much from them. But I have not thought of a favorite one. Right now two stories come randomly to mind. Judging from the ease and speed they come to mind, they must be two of my favorites

Two Zen monks came to a shadow river. They had to wade across it and the river water would come to their chest. A young woman was at a bank. She wanted to cross the river too, but was hesitant.

The elder of the two monks just carried her in his arms and waded across the river. When they had crossed to the other bank, he placed the woman down, and she thanked him. The two monks then went their way.

On the way, the younger monk was thinking, “How could my brother monk carry a woman in his arms. Monks are supposed to abstain from sex.”

He was thinking and thinking, but could not get an answer. He became very moody. At last he could hold no longer, so he asked the elder monk.

“Brother, I have been thinking all the way. Why did you carry the woman in your arms? Monks are supposed to abstain from sex.”

The elder monk looked a bit surprised, but he answered.

“I carried her in my arms to help her cross the river. I did not have sex with her.”

After a few steps the elder monk asked the younger one.

“Why did you let this thought trouble you all the way? I dropped it at the river bank as I dropped her.”

Many people cling onto unnecessary thoughts all through life. They can benefit much from this story.

Here is another Zen story that can bring us many benefits.

An aspirant met a Zen monk and asked.

“Sir, what benefits have you got from your daily cultivation?”

“I eat when I eat, I sleep when I sleep,” the monk answered as a matter-of-factly.

“Can you perform miracles?”

“I’m not keen on miracles.”

“My teacher can perform many miracles.”

“What miracles does your teacher perform?” the monk asked.

“If he is thirsty, he can create water out of nothing. Once he even created a palace.”

“If I am thirsty, it’s easier for me to drink from a stream. I am happy living in my little hut. I don’t need a palace.”

“My teacher can do things that people cannot do.”

“There were things that even the Buddha could not do,” the monk said.

The young aspirant was very surprised.

“I thought the Buddha was omnipotent! What things the Buddha could not do?”

“The Buddha could not go without food and water. The Buddha could not make the dead live again. The Buddha could not change someone’s bad karma into good karma. “


<End>

[Anthony S]

Zen Question 3 - Part 1

Personally, I found Sifu's answer to Question 2 both profound and practical, a hallmark of Zen.

Now we continue with more profound wisdom with the answer to Question #3-

Question 3

Historically, is the sudden Enlightenment of the Art of Zen only possible due to prior gradual progression in Zen fundamentals, as in a time toiling hard working millionaire?

Or did sudden Enlightenment without gradual preparation also happen due to a Buddha's grace (as in someone who instantly inherited a million from a gracious benefactor without having to do any work?

Or somewhere in between, as in a sincere student's one step of devotional effort being reciprocated by 10 steps of Grace from the Master?

Prefaced to the above questions is the seemingly impossibility of completely cleansing, without a speck of dirt, all accumulated karma from countless lifetimes in the here and now without factoring in the Grace of Buddha which makes anything possible.

Dr Damian Kissey



Answer

In the past as well as at present, whether Enlightenment happens instantly or gradually In Zen is a matter of perception. Viewing it from the present perspective, i.e. in the present life, Enlightenment in Zen is instantaneous. This, in fact, is the hallmark of Zen.

In other words, when conditions are ideal, when a cultivator has cleared his mind of all thoughts, like being shocked by a “gongan”, or seemingly illogical questioning and answering, or merging his mind into the Cosmos without any thought, he attains Enlightenment instantly. In advanced courses in our school, like Cosmic Breathing, Merging with the Cosmos, and Big Universe, the experience is a spiritual awakening as we return to our phenomenal world.

However, viewing it from a cosmic dimension, i.e. over countless lifetimes, Enlightenment even in Zen is a gradual process. After spiritual development over many lifetimes, as a result of his good karma, a cultivator eventually comes into an ideal situation when he can attain a spiritual awakening or Enlightenment instantly. If he is not ready, prepared by a gradual progress of spiritual attainment, even when a Zen master provides him a “gongan”, or we offer him those advanced courses, he would still miss the opportunity.

In history, Liang Wu Di, the emperor who had an audience with Bodhidharma, missed the golden opportunity twice. When the emperor, having related his many good deeds like building temples and translating sutras, asked Bodhidharma whether he had any merits, the great Zen monk answered “No”.

This was a “gongan” to shock the emperor into having no thoughts, whereby he could attain Enlightenment or at least a spiritual awakening. Seeing the emperor missed the opportunity, the great Zen master explained to him intellectually. Bodhidharma explained that what the emperor had did was cultivation of blessings, not merits. Cultivating blessings brought good karma. In fact, Liang Wu Di had very good karma, cumulating his becoming an emperor of a prosperous empire.

Cultivating merits trained the mind, or spirit, so that the personal mind would merge into the Universal Mind. The aim is to transcend karma. In classical Chinese terms, it is jumping beyond the three realms. The three realms are the realm of desire, the realm of form, and the realm of non-form. The three realms constitute the phenomenal world, which includes not only our puny world but also heavens and hells.

Humans, all the creatures we see in our world, as well as gods and ghosts exist in the realm of desire. Brahma-gods exist in the realm of form. Bodhidattvas and arahans exist in the realm of non-form. When a cultivator jumps beyond the three realms, he attains Buddhahood, or in Western terms returning to God the Holly Spirit.

(Part 2 follows)

[Anthony S]

Zen Question 3 part 2

(Continued from Part 1)

Cultivating blessings is different from cultivating merits. Cultivating blessings is to avoid evil and do good, which will result in good karma, abiding the cultivator in the phenomenal realms. Cultivating merits is cultivating the mind, which eventually liberates him from the phenomenal realms, and the cultivator merges into Cosmic Reality where there is no differentiation between the knower and the known.

After explaining the difference between cultivating blessings and cultivating merits to the emperor, though not as explicitly as I have done here, the great Bodhidharma gave the empeor another chance when the emperor asked, “Who is this person before me?”, to which Bodhidharma answered, “I’don’t know”.

It was a “gongan” to shcok the emperor into non-thought so that he might attain a spiritual awakening, or even Enlightenment. In transcendental Cosmic Reality, there are no differentiated entities. It is just one continuous spread of consciousness. When there was a difference between Bodhidharma and the emperor, they experienced the phenomenal world. It is incredible that many of our students experienced this transcendental reality. In the Small and Big Universe Course in Toronto on 27th April 2014, for example, about 75% of the more than 50 course participants expanded their spirit beyond their physical body and experienced that they were everywhere and nowhere.

A similar “googan”, which literally means a public record of actual Zen experiences, especially concerning attaining spiritual awakenings or Enlightenment, when a monk asked the famous Zen master, Zhao Zhou.

“Master, does a dog have Buddha nature?”

Every monk, in fact every person who had some basic knowledge of spiritual cultivation, knew the answer. All beings, including dogs, have Buddha nature. In Western terms, all beings have the spark of God in them, otherwise God the Holly Spirit would not be everything there is.

But Zhao Zhou answered “No!”.

The answer, given at this particular point to this particular monk, shocked him into non-thought, and he attained a spiritual awakening. He postrated and thanked the master.

Viewing from the present perspective, this Zen experience was instantaneous. But viewing from a cosmic perspective, the experience was gradual. The monk had cultivated blessings in his previous lives to be able to become a monk in that particular life to learn form Zhao Zhao.

If other people who lacked the gradual spiritual development of the monk, asked Zhao Zhou the same question and the great master gave the same answer, they would not attain a spiritual awakening. In the same way, if other people who are not our Shaolin Wahnam students, were in my Small Universe Course, they would not attain the Small Universe even though they may learn the right techniques.

Recently in Toronto, Jean, our Chief Instructor for Shaolin Wahnam Canada, told em that a kungfu instructor who had been teaching other styles of kungfu for many years, announced in his website that he had a kungfu “enlightenment” after attaining my Intensive Shaolin Kungfu Course. All his other styles of kungfy were raised a few levels due to the “enlightenment”, which was possible after he had trained for many years in the other styles.

Most other chi kung and kungfu students do not have the good karma to learn from us and get the wonderful benefits our Shaolin Wahnam students get even when we are unprecedentedly generous in offering our courses to the public. They cannot even generate a chi flow to have good health, or develop internal force for peak performance.

How do we cultivate blessings to have good karma? An excellent, practical way is to practice the Ten Shaolin Laws, a prerequisite to learn our arts. How do we cultivate merits for spiritual development. An excellent way is to smile from the heart, which will set our spirit free and which we do every time we practice.

Whether Enlightenment, sudden or gradual, is due to a Buddha’s grace is also a matter of perspective. From historical records, the number of Enlightenment through Zen far exceeds that in any other spiritual discipline. Enlightenment through Zen is usually described as sudden. But, as explained above, gradual preparation, often in previous lives, is needed.

(Part 3 follows)

[Anthony S]

Zen Question 3 part 3

(Continued from Part 2)

The majority of Enlightenment cases were due to the help or grace of a Zen master, whom we may figuratively described as a Buddha. In a minority of cases, some cultivators might attain Enlightenment on their own, like suddenly hearing the sound of a frog jumping into a placid pond. Even in these minority cases, their sudden Enlightenment was due to the teaching of their Zen masters, which eventually could be traced back to the Buddha of our era, Siddhatha Guatama. Siddhartha Guatama attained Enlightenment when he was 29, but due to his great compassion and grace, he continued teaching for another 51 years, not only to humans but also to divine beings.

Sincere cultivators can go to the Western Paradise of Eternal Bliss if they chant Amitabha Buddha’s name with a one-pointed mind. Although going to the Western Paradise, strictly speaking, is not Enlightenment, as the Western Paradise still exists in the phenomenal realm, it may be figuratively described as “enlightenment”. There is no more rebirth into the phenomenal realm in the Western Paradise. The next stage, which is assured by Amitabha Buddha is Enlightenment.

Such “enlightenment” or eventual Enlightenment is usually described as through the grace of Amitabha Buddha. Nevertheless, these cultivators must have accumulated a lot of blessings before they can have this golden opportunity to be reborn in the Western Paradise. Those who do not have sufficient good karma may not believe in or laugh at it when taught the teaching.

Amitabha Buddha states three conditions for those aspiring to the Western Paradise:

1. Yhey must believe that the Western Paradise exists.
2. They must want to be reborn in the Western Paradise.
3. They must cultivate appropriately.

There are a few ways to cultivate to be reborn in the Western Paradise. Probably the simplest is to recite Amitabha Buddha’s name with a one-pointed mind.

Similarly, at a lower level, we have excellent methods and proven records to help patients overcome so-called incurable diseases. But they must satisfy three conditions:

1. They must believe that their so-called incurable diseases can be cured.
2. They must want to he healthy again.
3. They must practice the appropriate methods.

We have much compassion and grace, but if they do not fulfill these three conditions, we do not want to waste our time on them.

As you have rightly mentioned, completely cleansing without a speck of dust here and now all accumulated karma from countless lifetimes is only seemingly impossible, but actually possible, as is evident from historical records, especially in Zen and Pure Land Buddhism.

There are two essentials.

The first essential comprises three conditions:

1. The aspirants must believe that it is possible.
2. The aspirants must want the possibility.
3. The aspirants must practice the appropriate methods.

The second essential, unless the aspirant is already enlightened himself, it the grace of a Buddha, or an enlightened one.

In all other schools or Buddhism, as well as other spiritual discipline, the attainment of Enlightenment is gradual. But in Zen it is sudden.

Attaining Enlightenment is merging into Cosmic Reality. We are an integral part of Cosmic Reality. At the cosmic level there is factually no separation between ourselves and the snow at the poles, or anything else, like the clothes you are wearing or the computer screen you are looking at.

But due to various conditions, like our senses and collective consciousness, we perceive this continuous, undifferentiated spread of energy as differentiated entities. In Buddhist terms, we see purity though countless layers of dilements accumulated over countless lifetimes.

The orthodox method is to tear off each layer of defilement until purity is reached. This is gradual enlightenment.

The Zen method is to attain non-thought. Since the phenomenal world, figuratively described as defilement, is the result of thoughts, once there is non-thought, the phenomenal world disappears suddenly and purity is reached. This is sudden enlightenment.


<End>

[Anthony S]

Thank you!

When I read Sifu's answers I can't help but immediately respond by saying thank you to Sifu and thank you to God for access to such profound wisdom.

[Damian Kissey]

Prostrating to Sifu and All Buddhas

thank you to our Sifu and brother Anthony S.

[Jeroen]

Great Answers

Thank you soo much for this thread. It is excellent!!

[Anthony S]

Zen Question 4 part 1

There are a lot of fun and useful threads on the Forum but I'm in awe of how profound this one is. Here is more priceless wisdom-

Zen Question 4 - Part 1
Question 4

1) In Buddhism it is often written that the last thought of a person before dying is very important. In Zen the focus is no thought. Could you elaborate on this seemingly conflicting koan?

2) In olden times, Zen masters would sometimes hit a student with a stick. One of the reasons for this was to unblock energy. However, sometimes this also caused an awakening. Is there a relation between the flow of energy, or maybe even a deep release of energy and the experience of satori, or even complete awakening.

3) In our school we use Entering Zen, which I experience as a skill. It is transmitted, then we learn to induce it ourselves, and by practicing over time the experience deepens. Even “Merging with the Cosmos”, is a skill. A satori is described in ancient texts as a sudden awakening. What is the relation between these skills we learn, and the Satori that is described in the ancient texts.

Sifu Jeroen Maes



Answer


What will the future life of a dying person be? It is determined by three factors:

1. His last thought.
2. His stage of spiritual development.
3. His karma.

Presuming all other things being equal, if a dying person is full of fear in his last thought, he is likely to be reborn as an animal, as fear is the characteristic of the animal world. If he is peaceful and satisfied with his life, he is likely to be reborn in heaven, as peace and joy are characteristics of the heavenly realm.

If a dying person is spiritually lost, he is likely to be a wandering ghost in his next life. If he has a sound understanding of spiritual cultivation and has cultivated himself spiritually, he is likely to be reborn at a higher station in his next life. A master may decide where he wishes to be reborn.

Good karma will cause a person to be reborn in a better life, and bad karma in a worse life. Karma is a function of thought, speech and action. If a person has good karma, which is a summation of all his thoughts, speeches and actions in his present and previous lives, even his last thought might not be favorable, and he might not be knowledgeable in spirituality, his good karma would still cause him to be reborn at a better station than previously.

The phenomenal world is the result of thought. Of the three factors causing karma, thought is the most important. Good thought will result in good karma, which will ensure a good life in the phenomenal world.

When there is perfectly no thought, the phenomenal world dissolves naturally and Cosmic Reality results. This meant by saying that nirvana is samsara, and samara is nirvana. Nirvana and samara, or transcendental reality and the phenomenal world, are not two different places. They are two aspects of the same reality. When there is thought, samara results. When there is no thought, nirvana results.

“Koan”, which is in Japanese, literally means “public case”. In Chinese it is called “gongan”. Figuratively, a gongan or koan is a public record of an Enlightenment experience or a spiritual awakening. It usually involves a logical question and an illogical answer.

An example is a public record of a monk asking a Zen master, “What is a Buddha?” The answer is “three pounds of flax.”

Another example is “Why did the First Patriarch came from the West?” and the answer is “Go and wash your face!”.

The aim is not to give an intellectual answer, which most monks would know. The one who asked “What is a Buddha?”, for example, knew that a Buddha is an Enlightened One, and the monk who asked “Why did the First Patriarch came from the West?” knew that Bodhidharma came to teach Zen.

The seemingly illogical answer was meant to shock the monks into non-thought so that they could attain Enlightenment or at least a spiritual awakening. The same questions and the same answers applied to other people would not have the same result. Similarly, but in a different context, when an instructor in our school asks students to close their eyes and let go, the students would enjoy a chi flow. But the same instruction on other people would not have the same result.

(Part 2 follows)

[Anthony S]

Zen Question 4 part 2

Zen Question 4 - Part 2
(Continued from Part 1)

The explanation above that the last thought of a person before dying is important and that the focus in Zen is on non-thought so as to help cultivators attain Enlightenment or a spiritual awakening, is not a gongan. It is an intellectual explanation.

An intellectual explanation gives a philosophical understanding but may not produce a practical result. In other words, those who have read my answer here will know that the last thought of a dying person is important, and that it is different from the philosophy of non-thought which can bring about Enlightenment or a spiritual awakening, but they may not necessarily have the practical benefit of the last thought or non-thought.

As an analogy, saying that entering into a chi kung state of mind is a prerequisite to have a chi flow is an intellectual explanation, but it may not necessarily bring practical benefit. Those who have read the explanation (and believe in the philosophy) may not necessarily be able to enter into a chi kung state of mind, or to have a chi flow even when they have entered into a chi kung state of mind.

Indeed, this inability to differentiate between philosophical understanding and practical benefit is a main reason why many people do not get benefit form practicing chi kung, kungfu or any art even when they have the right techniques. It is also an important reason why some people think, wrongly, that they can learn chi kung or kungfu from books or videos.

This does not mean that a philosophical understanding is not important. In fact it is very important. In my list of steps to get the best result from your practice, to have a philosophical understanding is the first important step.

Many chi kung and kungfu practitioners have wasted a lot of time in their training, in a matter of years, because they lack a sound philosoph8cal understanding of chi kung and kungfu. Many Zen practitioners have wasted a lot of time in their Zen training because they lack a philosophical understanding that the focus of Zen is non-thought. Thus, they study Zen, which requires much thought, instead of practicing Zen.

The reason for a Zen master in the past to hit a student with a stick was not to unblock the student’s energy, but to shock him into non-thought, which hopefully might bring about a spiritual awakening or even Enlightenment. (Here we leave out splitting hairs on whether having thought is a form of blocked energy.)

If a student did not attain a satori, or a spiritual awakening, despite being hit by a Zen master, it was not because the hitting failed to clear blocked energy, but because the student was not ready (regardless of whether he had or did not have blocked energy).

Yes, there is a relation between energy flow, including a deep release of energy, and a satori experience or even Enlightenment. When a student has harmonious energy flow, the chance of him attaining a satori is high. Many Shaolin Wahnam students in advanced courses had a satori experience after an harmonious energy flow.

On the other hand, when a student has much energy blockage, he is unlikely to have a satori. This was the reason why Bodhidharma taught the Eighteen Lohan Hands at the Shaolin Temple. The great Zen master found the Shaolin monks too weak to practice Zen meditation successfully to attain Enlightenment, and he taught the Eighteen Lohan Hands to strengthen them. Being weak was a sign of energy blockage, and clearing the blockage would strengthen them.

Yes, both entering Zen and merging with the Cosmos are skills, the first being the start and the latter being the completion of the training process. We start our training by entering Zen, and we attain the highest achievement by merging with the Cosmos. In our case, as we still want to live in our phenomenal world, we return to it after experiencing Cosmic Reality.

A satori, or spiritual awakening, is a glimpse of Cosmic Reality. Hence, the satori is somewhere between entering Zen and merging with the Cosmos. First we enter Zen, for without this skill we cannot progress to higher skills. After experiencing Cosmic Reality, like expanding our spirit beyond our physical body, or finding ourselves everywhere and nowhere, we return to our phenomenal world.

We are awaken to the fact via direct experience that our real being is our spirit, and our body is an illusion, though it is “real’ to us in our everyday consciousness. We have a “taste” of, or are introduced to being an integral part of Cosmic Reality. Figuratively we describe this taste or introduction as a glimpse.


<End>