..续本文上一页d be doing anyway; it is our duty to help them. Don”t harbor thoughts of having benefited beings so that after you do it all kinds of attachments remain.
Externally benefiting others and internally benefiting oneself is what Chan meditation is all about. There is usefulness and advantage gained every minute that you sit. What are the advantages
When you sit to the point of total stillness, the light will penetrate and you will feel as if there is no body, mind, or world. If you can remain in this state even when you are not sitting, so that when you come out of sitting the experience continues, then that is called movement and stillness becoming one and the same. Another way of putting it is that when you are sitting you don”t have any discursive thoughts and when you move about you still don”t have any discursive thoughts. Movement is stillness and stillness is movement; they are non-dual.
When you have this kind of skill, you will constantly be in samadhi.
At all times you are in samadhi;
There is no time when you are not.
Every gesture, every movement comes forth from samadhi; every word, every action--walking, standing, sitting, or lying down--is done in a state of samadhi.
The eyes see forms, but inside there is nothing.
The ears hear sounds, but the mind does not know.
To attain this state of samadhi, you have to investigate Chan and sit in meditation. After you have done so for a sufficient length of time, you can be this way.
If you really practice well to the point of gaining some response, then you won”t know when you are hungry, thirsty, cold, or hot--you won”t know anything at all. If you can reach that level of not knowing anything at all, then you will know everything. When we do something, if we can do it thoroughly--to the ultimate point--then a change will occur. When you move to the ultimate extent, stillness manifests. Stillness to the ultimate extent will bring about movement. For example, daytime is movement and nighttime is stillness. When stillness reaches an extreme, when the sky grows dark and when that darkness reaches its limit, dawn breaks. When the light of day reaches its extreme, night descends. One day and one night are also one movement and one stillness. If you know how to practice, you can develop your skill to the point that movement does not obstruct stillness, and stillness does not hinder movement--so that within movement there is stillness, and within stillness there is movement. If you know how to apply your skill, then you will find that within true emptiness there is wonderful existence, and from within wonderful existence, true emptiness arises.
We should resolve to meditate until we figure out what we are all about. We were born in a confused way, and life would be meaningless if we also have to die in confusion. We need to find out how we were born and how we will die. Can we be free and independent when we die
The goal of our practice is to attain freedom over birth and death, which is true freedom--the ability to come and go whenever we want, without afflictions or worries. If we wish to go to the Western Land of Ultimate Bliss, we can simply get into full lotus posture, bid farewell to everyone, and go.
That”s true freedom over birth and death.
In order to escape death
One must have death-defying skill.
To gain freedom from birth and death, you must practice without fear of death. You must not be afraid of pain, difficulty, suffering, or anything else.
Chan is the essence of all Buddhas. The Buddhas of the ten directions were born from Chan samadhi. If you lack skill in Chan samadhi, you cannot become enlightened or attain Buddhahood. We do not belong to any sect--we are not of the Linzi, Caodong, Yunmen, Fayan, or Weiyang sects. We encompass the entire substance. For example, if this table represents the vast functioning of the entire substance, then we are like the whole table, not just one corner. That”s why we do everything very naturally, without putting on airs.
《CHAN: The Essence of All Buddhas》全文阅读结束。