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Dhyana
Lectures Delivered By Grand Master Chih-i Of Tien-tai Mountain Monastery
“Avoid all evil, cherish all goodness, keep the mind pure. This is the teaching of Buddha.”
There are many different paths to Nirvana, but the most important one for us is the path of Dhyana. Dhyana is the practice of mind control by which we stop all thinking and seek to realize Truth in its essence. That is, it is the practice of “stopping and realizing.” If we cease all discriminative thought it will keep us from the further accumulation of error, while the practice of realizing will clear away delusions. Stopping is a refreshment of the lower consciousness, while realizing might be compared to a golden spade that opens up a treasure of transcendental wealth. Stopping is an entrance into the wonderful silence and peacefulness of potentiality (Dhyana—Samapatti); while realizing is an entrance into the riches of intuition and transcendental intelligence (matti—Prajna). As one advances along this path, he comes into full possession of all means of enriching himself and benefiting others. In “The Lotus Sutra” it says:
“Our Lord Buddha forever abides in the permanence of the Mahayana both as to his attainment of the realization of Truth and as to his enrichment with supernatural powers of intuition and transcendental intelligence. With these qualifications he brings deliverance to all penitent beings.”
We may liken these two powers to the wheels of a chariot and the wings of an eagle. If a follower has only one, he is led into an unbalanced life. As the sutra says:
“Those who only practice the goodness and blessings of Samapatti and do not learn wisdom are to be counted ignorant, while those who only practice wisdom and do not learn goodness and sympathy are to be counted as unbalanced.”
Though the errors eventuating from unbalance may differ from the errors of ignorance, they alike lead a person to the same false views. This explains clearly that if one is to attain Supreme Perfect Wisdom in an immediate way, he must hold the two powers in equal balance: he must be both prepared and ready. The sutra says:
“As intelligence is more especially developed by Arahants, the true nature of Buddhas is not perceived by them. The Bodhisattva-Mahasattva, by possessing the ten enlightening factors of permanence, perceived the true nature of Buddhas, but if they do not perceive it truly it is because of their laying too much stress on intelligence. It is only the Buddhas that perceive it perfectly because their powers of Samapatti and Prajna have been equally developed.”
Hence, in conclusion, are we not right in drawing the inference that the practice of Dhyana is the true gateway to Supreme Perfect Enlightenment? Is it not the noble path that all followers of Buddha must follow? Is not Dhyana the pole star of all goodness and the Supreme perfect Enlightenment?
If anyone thoroughly understands what has been said here about Dhyana, he will appreciate that its practice is not an easy task. However, for the sake of aiding beginners to clear away their ignorance and hindrances and to guide them toward enlightenment, we will aid them all we can by explaining the practice of Dhyana in as simple words as possible, but at best, its practice will be difficult. It would be absurd to present its profoundness otherwise. It will be explained under ten heads, which will be like the steps of a stairway that leads upward to Enlightenment and Nirvana.
Those who are really seeking Truth, but are more advanced, should not look upon this book with contempt because it is written simply and for beginners. They should be humble and prudent because of the difficulties they will encounter when they come to its practice. It is possible that some will be able to digest its teachings with great ease and, in the twinkle of an eye, their hindrances will be abolished and their intelligence will be boundlessly developed and so will their supernormal understanding, also. But if you just read over the literal meaning and do not enter into its significance, you will not be able to find your way to enlightenment—the reading will be just a waste of time. Such a reader will be likened to a poor man who spends his time counting another man’s treasures and being no richer for it himself.
The Ten Heads
(1) External conditions (2) Control of sense desires (3) Abolishment of inner hindrances (4) Regulation and adjustment (5) Expedient activities of mind (6) Right practice (7) The development and manifestation of good qualities (8) Evil influences (9) Cure of disease (10) Realization of Supreme Perfect Enlightenment
These ten headings indicate the stages of correct Dhyana practice. It is imperative, if a follower of the Buddha desires to be successful in the practice that the stages be closely followed and their meaning be put faithfully into practice. If these ten stages are faithfully followed the mind will become tranquil, difficulties will be overcome, powers for concentrating the mind and for gaining insight and understanding will be developed, and in the future Supreme Perfect Enlightenment will be attained.
(1)External Condition
If a disciple undertakes the practice of Dhyana, and to put the lessons of this book into action, he must be in possession of five external conditions. (1) He must resolve to keep the Precepts (as to killing, stealing, sexual impurity, deceit, and use of intoxicants), as it is said in the sutra that it is in obedience to the Precepts that all intelligence is developed and all suffering is brought to an end. So it is the duty of every disciple to keep the Precepts pure. However, there are three kinds of disciples who observe the Precepts under different conditions. The first kind are those who, before becoming converts, have not committed any of the “five highest offences.” Afterwards, happening to be in personal contact with some learned Master, they are taught the three Holy Refuges and the five fundamental Precepts which are to be observed by every faithful follower of the Lord Buddha.
If there is no hindrance developed after conversion they are next taught to keep the ten additional Precepts of Disciples. Afterwards, as they become Monks or Nuns, they are taught to observe the whole spirit of the Precepts. If after conversion they are able to keep the Precepts pure, both in letter and spirit, they are counted worthy followers of Lord Buddha and will assuredly realize the Buddha Dharma through their faithful practice of Dhyana. It is if their robe was perfectly white and ready for dyeing.
The second kind of followers are those who keep the main Precepts but neglect many of the less important ones, but, because of their practice of Dhyana, are repentant. These are recognized as pure keeps of the Precepts, also, and they can progress in the practice of Dhyana and in the attainment of intelligence: it as if their robe, which had been stained and soiled could be worn again after washing and cleansing.
The third kind of followers are those who have been taught to keep the Precepts but who fail to keep even the important ones and who, on the contrary, are breaking both important and as well as the less important. According to the rites of the Hinayana there is no way provided for removing the stain caused by the Four Main Violations (any kind of killing, theft, lust, and deceit). But in the Mahayana religious services are provided for the purification of such offenses provided there is evidence of sincere penitence and remorse. The Sutra teaches that there are two kinds of “healthy” convert, namely, those who do not admit offences and those who having committed offences are sincerely repentant. The penitent should be in possession of ten indications of his sincerity: (a) a clear understanding and acceptance of the cause and effect of his offence. (b) To be in a state of fear because of it. (c) To feel humiliation. (d) To search for a means for purification, and when he finds them in the Mahayana sutras to be willing to take advantage of them. (e) A frank confession of his guiltiness. (f) To break off the current of his thoughts relating to the offense. (g) To take advantage of the protective courage which the Dharma offers him. (h) To wish for the emancipation of all sentient beings and to renew his vow to help them all. (i) To continually keep in mind the non-existence of both offense and repentance.
If a penitent has these evidences of sincerity, he should prepare an alter with solemn adornments and purity. Then wearing clean, neat clothes, he should offer on this alter before Buddha’s image an offering of flowers and incense. Then he should continue this practice as an evidence of his repentance for a period of one week, or three weeks, or a month, or three months, or even a year, or as long as the conception of guiltiness abides in the mind.
But, you may ask, how will we know that our offense has been cleared away? When we are making wholehearted repentance in agreement with the rites as indicated above, we will experience many different emotions that will bring testimony to our understanding. In the course of our practice of repentance we may feel both our body and our mind to be in a state of briskness and lightness, and in our dreams we will see good visions. Or we shall happen to see wonderful signs of good omen, or feel our thoughts unfolding auspiciously. Or we shall feel our body as if it were a cloud drifting about in the free air, or as if, when we are practicing Dhyana, we were sitting in a shadow cast by our body. Under all these conditions we will gradually come to realize my aspects of Dhyana, or all of a sudden, we may realize enlightenment. We shall then understand the significance of all phenomena, and moreover, will gain a deeper conception of the meaning and the import of the teachings we have heard from the Sutras. There will be no more griefs or worries in our minds as we enter into a deeper enjoyment of the Dharma. We will recognize in all these experiences a manifestation and testimonial of our purification from the violation of the Precepts that has been a hindrance in our practice of Dhyana. Henceforth, keeping close to the Precepts, we can rightly practice Dhyana and it will be noticed by others that we have been purified. It is as if the robe that had been ragged and foul had been cleansed and mended and newly dyed.
If any one, having violated the main Precepts, feels that it will hinder his successful practice of Dhyana, let him go before Buddha’s image and in earnest humility make a frank confession of his violation. This method of practicing repentance is not in accordance with the way shown in the Sutra, nevertheless, let him discontinue his recollection of guiltiness and resume his practice of Dhyana, sitting up straight with determination, recollecting that his wrong acts have no independent self-nature and keeping in mind the reality of the Buddhas in all the six regions. If his thoughts slip away from his practice, let him get up and go before the Buddhas image and with humble and earnest heart, offer incense, repeat his confession, recite the Precepts and a Mahayana Sutra. The hindrances to the practice of Dhyana will be gradually cleared away, the temptation to violate the Precepts will be overcome, and he will progress in the practice of Dhyana. In “The Wonderful Expedient” Scripture it is written:
“Should anyone having committed crimes, come into great agony of spirit, and earnestly desire purification, there is no better way then the practice of Dhyana.”
He should seek an open and quiet place, sitting up with determined and concentrated mind, reciting Mahayana Sutras. In this way he will gradually get rid of thought of his guiltiness and in time will realize the usual Dhyana and Samádhis.
(2) The second external condition that one must possess if one is to hope for success in the practice of Dhyana, relates to clothing and food. We should consider clothing from three viewpoints. (a) If we have the fortitude to endure exposure we should follow the example of the great masters of the Himalaya Mountains and have but a single garment, just sufficient to cover one’s nakedness. (b) If we move about in the world as itinerant monks, we should follow the example of Maha Kasyapa and limit our garments to three and these old and castoff garments. (c) If we live in cold countries, we are permitted by Buddha to have an extra garment. As for a hundred other things that seem to be necessary, we are permitted to retain only one and be satisfied with that. If we permit our minds to become avaricious for many things, our thoughts will become disturbed and the many things will become a hindrance to gaining enlightenment.
Next, in regard to eating: there are four ways of living. (a) The first way is the way followed by the great masters of the high mountains, who live on herbs and seasonable fruits. (b) The second way is the way followed by the itinerant monks who live by begging their food and who are able to resist the temptation to live by the four wrong ways, namely, working for others for pay, living by astrology foretelling the changes and effects of the heavenly bodies in human affairs, by geomancy and fortune telling, and finally by flattery and dependence upon the rich and the mighty. The danger of these ways of wrong living has been described by Shariputra. (c) The third right way of living is to take up one’s abode in some secluded place and to depend in faith upon the gifts of generous Laymen. (d) The fourth way of right living is to join some brotherhood and participate in their communal life. If we are living in any one of these four ways of living, we are sure of all the food and clothing that is necessary. What does this mean? It means that if we lack any of these good conditions, our minds will not abide in peaceful quietude and that would be an impediment to enlightenment.
(3) The third external condition that one must possess if one is to hope for success in the practice of Dhyana, relates to shelter. A retreat for a follower to be satisfactory must be quiet and free from annoyances and troubles of any kind. There are three kinds of places that are suitable for Dhyana practice: (a) a hermitage in the high and inaccessible mountains. (b) A shack such as would serve a beggar or a homeless monk. These should be at least a mile and a half from a village where even the voice of a cowboy would not reach and where trouble and turmoil would not find it. (c) A bed in a monastery apart from a layman’s house.
(4) The fourth external condition that one must possess if one is to hope for success in the practice of Dhyana, relates to freedom from entanglement in all worldly affairs. (a) It means to withdraw from conditional engagements and social responsibilities. (b) It means to give up all worldly friends, relatives and worldly interests. This means to cut off all social intercourse. (c) It means to give up all worldly business such as busies craftsmen, doctors, clerks, traders, fortune tellers, etc. (d) It means to give up general study even of a seemingly good kind, such as reading, writing lectures or books, attending lectures, etc. For what reason should these things be given up? It is because if we are interested in these things our minds are not quiet and free for the practice of Dhyana and the attainment of enlightenment. Moreover, if our minds are disturbed or weary or not at peace, one can hardly practice Dhyana.
(5) The fifth external condition that one must possess if one is to hope for success in the practice of Dhyana, relates to association with people. We should keep in close relations with three kinds of noble minded people: The first kind are those outside the brotherhood who supply us with our food and clothing, and who are competent in taking good care of us and in protecting us from annoyances and troubles. The second kind of noble-minded people are the members of our Brotherhood with whom we live in intimacy and mutual forbearance and kindness. The third kind are our Teachers and masters who instruct us and guide us in the use of expedient means to meet both external and internal conditions, and to show us how to become interested and to enjoy ourselves in the practice of Dhyana.
This finishes the discussion of the control of external conditions. We now turn to a discussion of internal conditions and how to control them.
(2) Censorship Over Desires Arising From The Senses
By the desires that should be placed under censorship are meant the kinds of desires that arise from the senses possessed by every living person, namely, the senses of seeing, hearing, smelling, tasting, and touching. If we wish to be successful in the practice of Dhyana we must keep the desires arising from these senses under strict censorship. These five kinds of physical desires may easily lead one into foolishness and illusion and lustful cravings. If we clearly understand that our faults and feelings of guiltiness are but the outcome of these desires, we will no longer cherish them. In order to control these physical desires we must keep close watch over them.