Master Gangxiao: Zen Seven Talks — How to Do the Seven

How to Do the Seven

(The earlier part of the recording tape had a problem and wasn't captured) ...In this biography, the text is not long to begin with, yet within that short space, apart from the necessary introductory remarks, only this one incident is recorded. Of course, the original wording is in classical Chinese, and I can't recall it precisely, but the general gist is roughly this.

So, if a practitioner doesn't know their own current state of realization, they are certainly not yet a sage. A sage sees everything with crystal clarity. If anyone tries to challenge you by invoking the validation of patriarchs, please read that text for yourself.

Of course, the instructions given by eminent patriarchs and masters differ from one another — their words may even be diametrically opposed. So just pick the one you can genuinely benefit from, and don't waste energy puzzling over the contradictions. For instance, we're now doing a Buddha Seven, which means reciting the Buddha's name. Someone once pointed out that the Prajna scriptures — the Diamond Sutra, for example — say: "If one seeks to see me through form, or seeks me through sound, that person treads a false path and cannot see the Tathagata." Furthermore, we recite the Buddha's name seeking rebirth in the Western Pure Land. If the Western Pure Land truly exists, then the sages would be speaking falsely; if it's illusory, how can we ordinary beings find liberation? That leaves people baffled — what should we do?

In fact, the eminent masters of old already resolved this question. Jingying Huiyuan tried to tackle it — he belonged to the Shelun school — but he didn't really pull it off, and his ideas never carried much weight in Buddhist history. Some patriarchs established doctrinal classifications and founded schools, which was also, in effect, a way of addressing these questions. The answer is simply this: choose what suits you. In terms of psychology, it means selecting the information you need. Of course, that's easier said than done — you may not know what suits you.

There's also the Venerable Xi, who is still alive today — he should be in his eighties by now. He was disabled during the Cultural Revolution. He came to Jiuhua Mountain the year before last. I didn't know him at the time, but because he had a good relationship with my own master, he came and called on me, and asked me to serve as his guide. The old monk is old in body but not in spirit — he couldn't walk on his own and needed his attendants to push him in a wheelchair or carry him on their backs, yet he still wanted to climb up to Tiantai Peak. His attendants truly couldn't bear it, so they didn't let him go up.

He told me himself that our setting the Seven as a fixed period of seven days is merely for the convenience of the monastery — in reality, it has nothing whatsoever to do with cultivation itself. Just a small supplement for everyone.

Today, we come to the third question: how to do the Seven. Doing the Seven has its own rules. On the outward level, there's a set of external rules — that is, the liturgical procedures. I don't need to speak on this. The weina (precentor) had a copy made for each person and distributed them to everyone. It seems there weren't quite enough copies — some people had to share one between two — but you can all look it over together. There are also specific methods of practice: how to walk, how to hold your hands in gassho, and so forth. The weina will teach you these things — he's far more experienced than I am. Moreover, the other masters here all have stronger leg flexibility than I do. I've never applied myself to these matters, which I'm a bit ashamed of, to be honest. I'd say I choose not to rather than that I can't. If I wanted to do it, a bit of practice would do it. What do I mean by "choose not to" versus "can't"? Mencius said: carrying Mount Tai under your arm to leap over the North Sea — that's "can't." Breaking a branch for an elder — that's "choose not to."

Now let me turn to something else.

This time we're doing a Buddha Recitation Seven, which means we're to lift up a single phrase of the Buddha's name — that phrase is Amituofo (Amitabha Buddha). The old master gave instructions saying that Buddha recitation comes in three types: recitation by name, contemplation, and contemplation of the true aspect. Recitation by name means voicing the Buddha's name aloud; contemplation means visualizing the merits and virtues of Amitabha Buddha; contemplation of the true aspect means realizing the true nature of all dharmas. Here, we're speaking of recitation by name. When reciting the Buddha's name, you're asked to pronounce each syllable clearly and listen to it clearly with your ears. In this way, the various consciousnesses mutually perfume one another, and the effect is most pronounced. The old master emphasized this again and again. I ask everyone during this Seven to do the same: pronounce clearly with the mouth, hear clearly with the ears, in bright and distinct awareness — that is best.

In the past, within the Buddha Recitation Hall, you were only permitted to recite the Buddha's name — no other methods were allowed. In the Zen Hall, you were only permitted to practice Chan — no other methods were permitted either... Now, the situation has changed somewhat. During a Buddha Recitation Seven, you may also recite mantras, practice Chan, or engage in any other method — all are acceptable. Any practice needs a theoretical basis, or at least some fitting explanation. Take the Three Dharma Seals, for instance — they are not simply "all conditioned things are impermanent," "all dharmas are non-self," and "nirvana is perfect peace." In fact, what we call the Three Dharma Seals represents the fundamental Buddhist teachings as a whole, with the Three Seals as their emblem. This broadens the concept. So now, when we do a Buddha Seven, we're using the Buddha Seven to stand for all manner of Buddhist cultivation methods. The point is: as long as your method of practice within this hall doesn't disturb others, any method is acceptable. For instance, during a Buddha Seven, when the period of silent stillness arrives — which by convention is a time to rest your throat and silently recite the Buddha's name in your heart — if you silently recite a mantra instead of the Buddha's name, that doesn't affect anyone else, so of course it's fine! Walking meditation (jingxing) is also a Buddhist practice method, but if others are in stillness and you get up to walk, that disturbs them, and is therefore not permitted.

In this way, we've broadened what "Buddha recitation" can mean. This line of thinking can be applied on other occasions as well. For example, yesterday I mentioned that reciting the Buddha's name while eating is impossible — you can't serve two purposes with one mind, because you operate on the basis of ignorance. But please note: if we expand the concept of Buddha recitation and the Buddha's name to encompass cultivation methods, techniques, or simply proper thoughts, then the Five Contemplations at mealtime (shi cun wu guan) are equally proper thoughts — this simply becomes Buddha recitation in a broader sense, and thus the Buddha's name remains unbroken.

To sum up, it all comes back to a single statement: how to do the Seven. During the Buddha Seven, you may recite the Buddha's name, practice Chan, recite mantras, and so on — as long as you don't disturb everyone, any and all right mindfulness, any cultivation, any Dharma method is acceptable. However, if you sit down and your legs ache, your back hurts, or your neck tilts — what do you do? These are outward matters, and should be guided by the weina.

That's all for today. Amituofo.