(Let's put our palms together and respectfully invite Jianhu Shifu to start the class.) Welcome to the second class on the stories of great Zen masters. Let's begin with a short meditation. Sit up straight with your body relaxed but not stiff. If you can, sit in the full or half lotus position; otherwise, simply cross your legs or keep them straight on the floor. Close your eyes or keep them slightly open, and practice whole body awareness. In this meditation, we aim to become passively aware of sensations and physical signals from any part of our body. Keep your mind quiet and present, focusing on the body without judgment. Notice your posture: if you're slouching, straighten up. Ensure your head is centered and balanced on your neck; otherwise your neck will experience extra pressure. Relax your eyes, especially if they feel tense from too much screen time. Check your shoulders for any tension or soreness and gently rotate them to relax. Whole body awareness involves using the knowing mind to listen to your body's feedback, helping to relax and relieve tension. For example, you may notice a muscle strain from exercise that you have not noticed before. If so, then remind yourself after the meditation to allow it to heal and to be careful in your future exercises. Maintain awareness of your body, in the present moment and every moment. I encourage you to practice whole body awareness daily for at least 10 to 30 minutes. This is our second class. In the first class, we introduced the course format and provided a Class Reading via a Google Doc. This link is also available in the YouTube description box and in the reminder email to registered students. If you haven't received the email, or if you have any questions regarding the class, do let us know at [email protected] . Last week, we introduced Master Nanyang Huizhong, a disciple of the Sixth Patriarch, Master Huineng. Known as the National Teacher, Huizhong taught three Chinese emperors about Buddhism. We discussed the story "Don't Let Me Down." This story involves Master Nanyang Huizhong calling his attendant three times without giving any further instructions. Nanyang wanted the attendant to notice something profound but the attendant missed it. This teaching relates to the practice of Whole Body Awareness meditation we just did. Did the body speak? No, but it sent signals to the mind constantly. By sitting still for 10 or 15 minutes, we start noticing things we have ignored before, like, “Why is my shoulder tense? Why does my neck feel stressed? Why is my head always tilted?” Practicing body awareness helps us notice these things. Using the knowing mind helps us see what our conscious mind ignores. Often, as soon as we know or hear something, we jump from knowing to the conscious mind—judging, analyzing, and forming opinions. That’s why the master called the attendant but gave no instructions. He didn’t realize the important lesson the master had for him was not what instructions were to follow, but that which can hear someone calling him – what is it? In the second story, "Thus Have I Heard," Master Nanyang Huizhong asked a visiting Dharma teacher, "What are the first words of the sutra?" Thus. The way it is. Ananda heard it from the Buddha the way it was. Nothing added. Nothing subtracted. “I hear it just as it is. And I say it just as it is.” That was the context for saying “thus have I heard”. Now is that how we hear and perceive and tell? With none of my subjective opinions added? This teaching encourages us to reflect on how we perceive and interpret information. Do we hear things as they truly are, or do we immediately add our subjective coloring? This story invites us to think deeply about our perceptions and strive for true understanding. (We won’t review the 3rd story here.) The fourth story involved Master Nanyang Huizhong and Emperor Suzong of the Tang Dynasty. This emperor witnessed the peak of China's golden age, brought upon by his father, who ruled for decades. However, following decadence and corruption, the dynasty fell from grace by a devastating rebellion that killed millions and almost halved the population of China. This was around 750 AD. When peace was again restored in China, Emperor Suzong, seeking wisdom, turned to Buddhism and frequently engaged in dialogues with Master Huizhong. However, on this occasion, the Chan master’s responses left the Emperor perplexed. After several exchanges, Master Huizhong began to ignore several of the Emperor’s questions, provoking frustration. Huizhong told the emperor, “Do you see the vast emptiness? Does it blink to your majesty?” The implication was: the vast emptiness of the sky holds no bias, regardless of one’s status. This teaching illustrates the principle of equanimity and the importance of understanding the true nature of things, beyond titles and power. This story teaches us a few key lessons. The Zen master risked his life by appearing rude to the emperor, who could have executed him on the spot. Yet, the master lived to old age, and the story survived, showing the emperor’s open-mindedness. He genuinely respected the master and wished to know the true reality. In our own lives, we face similar challenges. If you’re a parent, do your children ever ignore you? How do you react—anger, yelling, frustration? Or, if you’re a manager, do your subordinates sometimes disregard your instructions? We all experience situations where we feel disrespected. How do we handle them? What would be the Zen way? Emperor Suzong, used to obedience, needed Master Huizhong’s teachings precisely because power often blinds us to the truth. When everyone flatters you, how can you know what’s real? Even emperors face limits. Suzong’s father, Xuanzong, once ruled a thriving dynasty but fell from grace and had to flee his capital. This is karma—even emperors can’t control everything. We may not be emperors or CEOs, but we all face life’s uncontrollable challenges. People act in ways we dislike, and sometimes we’re powerless to change it. How do we respond? The master’s teaching points to the sky’s emptiness. When it rains, when the wind blows, or when a typhoon strikes, does it care whether it hits a rich person's house or a poor person's house? Everyone faces the same natural forces. Now, for the next few stories, they are focused on another great master, MaZu DaoYi. While Master Huizhong, the National Teacher, was a first-generation successor of the Sixth Patriarch, Mazu was a second-generation successor. Mazu Daoyi stands as a giant in Chinese Zen history, but for now, let’s focus on his story rather than his life. One of his most profound contributions to Chan Buddhism was the teaching of the "ordinary mind." Here’s what he said: Defilements contaminate your mind, making it unclear, deluded, or unhappy. They lead to poor decisions and suffering. Think of a window with dirt on it—the dirt is the defilement that needs to be cleaned off, in order for visibility (clarity of our mind) to be restored. Mazu taught that if you wish to directly realize the Great Way, the ordinary mind is the Way. Permanence is the belief in an eternal spirit that continues after death—that this spirit is what reincarnates, going to heaven or hell. Annihilation, its opposite, is the belief that death is the end; the mind is just the body, and when the brain decays, everything ceases. This leads to denial of karma consequences or any afterlife. Permanence and annihilation are the primary examples of “two extremes”. Both are defilements. Other examples of two extremes are distinctions between the ordinary and sacred, like thinking, "I’m holier than you," or "You’re beneath me." Such thoughts pollute the mind. The Way does not require cultivation—just the avoidance of defilements. You don’t need to become something else; you need to remove what clouds your mind, like cleaning a dirty window until it’s clear and pure. It’s about taking away, not adding. Mazu quotes a sutra: "Neither the conduct of ordinary beings nor sages. It is the conduct of Bodhisattvas." Ordinary beings chase power, money, and pleasure; sages strive to be models for others, earning reputation and fame. Bodhisattvas are those who vow to realize the truth and teach it, helping others end suffering and find true happiness; “no self” is central in the bodhisattva endeavor. Practicing this "ordinary mind" is the bodhisattva way, allows you to guide others rightly. You become someone who benefits both yourself and others. Simply put, the Way is found in walking, standing, sitting, lying down, responding to circumstances, and interacting with the world. This is the essence of Zen practice—it’s not separate from daily life. You practice the Way in ordinary actions, but with the "ordinary mind". The ordinary mind isn’t our usual, self-conscious mind, filled with cravings like "I want cake" or "I need more money." It’s free from defilements, judgments, and false beliefs. It’s called "ordinary" because it’s realized in everyday actions, and because it is not contriving or convoluted, it is direct, pure, and simple, it is suchness, “the way it is”. The ordinary mind is our original mind, the pure mind. When you meet an enlightened Zen master, what do they do? Do they wear a superhero cape and fly around saving people? No. They eat, sleep, and walk like everyone else. But their mind is at peace. This peace comes from the wisdom of being fully present. This teaching is worth deep reflection. I encourage you to return to it often to contemplate on it. The next story will further illustrate this teaching. This story involves Dazhu Huihai, a disciple of Mazu. With Mazu’s guidance, Dazhu became a great master himself. DaZhu HuiHai (AD?) Mazu Daoyi →
大珠慧海 (馬祖道一嗣) A Vinaya master (someone who studies Buddhist ethical conduct) named Yuan asked Master Dazhu Huihai, "Do you still exert effort in your practice of the Way?" In other words, now that you have awakened to the truth, do you still make an effort to be diligent in your practice? This question highlights that awakening not mean the end of practice. Dazhu replied yes, and the practice involves simply eating when hungry, sleeping when tired. Yuan was confused. How is this different from ordinary people? Master Dazhu explained, when they eat, they don’t simply eat. Their minds are preoccupied with desires and worries. That is why they are not the same. For example, a top basketball player still practices daily to stay at peak performance. Similarly, an enlightened master continues to practice. Now, remember, this is a teaching from 1,300 years ago. I guess even before the age of cell phone and TVs, before tiktok, people were also preoccupied when they eat as well. So nothing much has changed. This story illustrates how an awakened masters live their daily life, and it's an example of practicing the ordinary mind—being fully present and engaged in the moment without distraction or preoccupation. It may sound simple, but true mastery lies in being fully attentive to each action. Here’s a simple practice: the next time you eat, chew every bite of food 20 times before swallowing. Because you have to count to 20, you must focus and pay attention. Don’t look at your cell phone or watch TV. Just chew, swallow, chew, swallow. If you do this for a week, you will gain some insights. BaiZhang HuaiHai AD720-814 (Mazu Daoyi → )
百丈懷海 (馬祖道一嗣) Master BaiZhang was another eminent figure in Zen. Both DaZhu and BaiZhang attained enlightenment under Mazu, they understood the deep significance of ordinary actions performed with full presence and mindfulness. But how does “the one who is never hungry” reflect the principle that the ordinary mind is the Way? I will leave this for you to contemplate on. We have finished the 7 stories in our first Topic: Zen in Daily Life, I will attach the 2nd set of Discussion, Contemplation, and Exercises from the Class Reading at the end. Now it is time for the breakout room discussion. We will break into small groups for about 20 minutes to discuss the following questions (from Class Reading): You can discuss either of these questions in your groups. When you have time on your own, Shifu encourages you to reflect on the following contemplations and do the exercises: (End of breakout room discussion, all have returned to the main conference room.) Now Shifu will first talk about two topics raised as I visited the breakout rooms. Someone described a situation where a father and son had a disagreement, creating a rift that strains their relationship—unfortunately, this is a scenario that occurs far too often. When major arguments lead to silence or bitterness between loved ones, it is important to pause and reflect on the following. In summary: The second topic is about mindful listening. How do you feel when you notice that somebody is mindfully listening to you? When you're really mindful in listening to another, do you make that other person feel? That’s a very good thing to think about. You wouldn’t know that feeling until you actually meet someone who gives you that experience—someone who is so fully committed to being present, listening to you, and answering your questions. When I first met Grand Master Wei Chueh (my Shifu) in Los Angeles in 1994, I attended two of his lectures. I was overwhelmed. I got a chance to sit at a table with him and ask some personal questions I had about Buddhism. During the whole conversation, I felt that the Grand Master was 100% there with me. It was the first time in my life that I actually felt a person was fully engaged with my questions. I never felt that way with anybody else before. That was a very powerful experience. So, if you try to be fully present and genuinely want to listen and engage with that person, they will feel it. It’s a great feeling, and it makes a difference. (This part is removed.) Let us conclude the class with a dedication of merits. Please put your palms together. We first take a moment of silence to make your individual dedication. May the merits of our studying Zen stories together help enrich our lives and help us understand our delusions, so we can make progress toward enlightenment. May the merits also be dedicated to the health, well-being, and prosperity of all participants, their families, and friends. We also dedicate merits to ending all disasters in the world quickly and to ensuring every sentient being has a chance to achieve enlightenment. (from Class Reading, continued from 1st class)