Liberated in Stillness and Motion 動靜皆自在(英文版)

Given at the Dept. of Management, University of South Florida, April 30, 1995

Chan is Buddhism
The establishment of Buddhism stems from meditation practice (Skt. dhyana; Chn. chan), and there are two sayings that convey this idea: “From meditation comes doctrine” (Chn. “Congchan chujiao”), and “Using doctrine to awaken to the mind” (Chn. “Jiejiao wuzong”).
1. From meditation comes doctrine.
There is a common misunderstanding that the practice of meditation is specifically designed for the Chan School and only the Chan School practices Chan meditation. Actually, early Buddhism and Buddhist theory were established by Shakyamuni Buddha through his practice of meditative concentration, or samadhi. Even generations later, various masters were still deriving their new doctrines from the same solid foundation and experience of meditation practice. They established the theories and methods of various schools and sects according to their genuine practice and enlightenment experiences. Therefore, Chan is Buddhism and Chan meditation is not a method exclusive to the Chan School.
2. Use doctrine to awaken to the mind.
Using doctrine to awaken to the mind means using the methods and concepts from the teachings to guide one’s practice and to attain enlightenment. Without the concepts and methods there would be no focal point where one could exert one’s effort in the practice. Before reaching buddhahood the Buddha learned and experienced many practice methods and eventually attained enlightenment. Afterwards he began to teach. The Buddha once said that during a time when there is Buddhadharma, one must follow the Buddhist teachings and the methods to attain enlightenment. If someone suggests that he can become enlightened without Buddhadharma yet claims to be Buddhist—even boasts of being an enlightened Buddha—neither is he a true Buddhist nor is his belief genuine Buddhism. Such people can only be practitioners of outer-path Buddhism. A genuine Buddhist would surely use the Buddhist scriptures, concepts, and methods as the basis for practice.

The Fundamental Principle of Buddhism
Some religions proclaim they are Buddhist but in fact stray from Buddhist principles and beliefs while developing concepts that are not Buddhist. Meanwhile, if one only talks about Buddhadharma, studies, and quotes from the scriptures, but lacks the actual foundation and experience of meditation practice, then they are merely counting other people’s treasures. To determine if one is in accordance with Buddhadharma, one should apply the teaching of the Three Dharma Seals which states:
1. All mental activities (volitions) are impermanent:
The contents of the mind are constantly changing.
2. All dharmas are without self:
All physiological, physical, natural, and social phenomena as well as mental phenomena, lack an unchanging, permanent self.
3. Nirvana is perfect quiescence:
The transcendental state of being unmoving and empty; the fundamental basis of the universe and human life. “Empty” refers to the constant change of all phenomena due to the workings of myriad causes and conditions. Amidst constant change, only emptiness is forever unchanging. Therefore, nirvana is neither arising nor ceasing, neither pure nor impure, neither accumulating nor diminishing, and it is still and unmoving.
The fundamentals of Buddhadharma should accord with the principle of the Three Dharma Seals, and the practice of Buddhadharma should follow the guidelines of the three studies without outflows, namely, precepts, concentration, and wisdom.
The precepts are living guidelines and their function is to protect the body and mind from defilement. If one keeps the pure precepts, one will not easily give in to demonic obstructions. Through upholding the precepts one reaches meditative concentration and peacefulness of the mind, which then gives rise to wisdom. The basis of Chan is mind, and its distinct transmission is outside of the teachings and beyond reliance on words and teachings. Therefore, the real Chan cannot be described by any language or words. However, we still need words to guide the practice of Chan, like using a finger to point at the moon; although the finger is not the moon, it helps us see the moon by pointing at it. Only those whose minds are illuminated and who have seen the nature have no need for words.

The Orthodox Great Religion
An orthodox religion should meet three requirements:
1. It has long-lasting historical background.
Since the beginning of history, many religions have risen and fallen. Some were limited to certain areas and periods of time, and some came and went and failed to last very long. Some religions rose with the founder and perished once the founder passed away. A religion that cannot withstand the tests of time and space cannot be considered a great religion as such.
2. The teachings are enduring yet fresh.
The methods and teachings should endure the passage of time, yet always be able to refresh themselves with new concepts and methods while not deviating from their basic principles.
3. It uses morals that adapt to time and place.
At any time or location, a great religion should accord with the moral standards of the time and place. A healthy spirit for religion includes the qualities of being humanistic, humane, and rational in the secular realm, and transcendental in the religious realm. The quality of transcendence includes forgiveness, tolerance and non-attachment.

What is the Correct Buddhist Teaching?
1. It is non-secular while being humanistic.
It emphasizes sincere mutual care between people, but is not based on emotions nor involved in distinctions of right or wrong, gratitude and resentment, or influenced by personal feelings.
2. It is not about ghosts and deities but it has teachings about human and heavenly realms.
It recognizes the existence of ghosts and deities but does not rely on them. It acknowledges the possibility of rebirth in the heavenly realms, but does not see heavenly rebirth as the final refuge. Whether one is in the human or heavenly realms, one must comply with the appropriate moral standards.
3. It is not escapist but transcends the world.
One contributes to and cares for society endlessly, but would not expect any reward for one’s efforts.
4. It is not attached to the world but is engaged in it.
In order to help those in need, one should be involved in every aspect of society but unattached to it.