Chan Newsletter

October 27, 1996 

The Dignity of Living and Dying

(Master Sheng-yen talk, Sunday Oct.27, 1996.) How one can have dignity in one's life and also in the death process. This is a question that concerns a lot of people, both in the west as well as in the East, in the last something like 30 year. Shih-fu says he himself is not an expert on this matter of birth and death, but what he would like to do is, from his own understanding of Buddha Dharma and from his own observation of the phenomena of living and dying, he would like to give today's talk.more

October 13, 1996 

The Meaning of Life

(By Chan Master Sheng Yen, and translation by Hao-De Zou.) * The Meaning of Life is to Fulfill One's Duties and be Responsible * The Value of Life is to Offer and to Contribute * Bearing the Task of Contribution * Accepting Retribution, Fulfilling Wishes and Making Vows * The Different Stages of Generating Vowsmore

September 26, 1996 

Entering the Gate

(This is a chapter from Master Sheng-yen's latest book, Dharma Drum: The Life and Heart of Ch'an Practice.) Ch'an is often referred to as the "gateless gate." The "gate" is both a method of practice and a path to liberation; this gate is "gateless," however, which means that Ch'an does not employ any specific method to help a practitioner achieve liberation. The methodless method is the highest method. more

August 26, 1996 

Selections from Chi-i’s Great Calming and Contemplation

(These excerpts from a paper by Professor Daniel B. Stevenson are presented as part of the education program of the Ch'an Meditation Center, Institute of Chung-Hwa Buddhist Culture.) The selections that follow are taken from the Mo-ho chih-kuan or "Great Calming and Contemplation," a massive treatise on meditation edited by Kuan-ting from lectures of the T'ien-t'ai patriarch Chih-i (538-597). more

June 26, 1996 

Avalokitesvara Bodhisattva’s Complete Penetration through the Sense Organ of Hearing (part 2)

(A talk on the Surangama Sutra given by Master Sheng-yen on Dec. 3, 1995, and edited by Linda Peer and Harry Miller.) At first, by directing the organ of hearing into the stream of meditation, both the stream and the subject which enters it became quiescent. Both movement and stillness were clearly non-existent. Thus, advancing step by step, both hearing and its object ceased completely.more