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(An Evening with the Bristol Ch'an Group
).
An Evening with the Bristol Ch’an Group
To help those of you who are not yet familiar
with our weekly meetings, we offer the following introduction to the format
of the evening, with some explanation of what we do, how and why.
Preparation
Each
week a number of us take it in turns to lead the evening meeting. The first
task is to set up the altar. This usually comprises a small statue
of the Buddha sitting in meditation, two candles and one or more incense
sticks. As people arrive and enter the meditation room (having removed their
shoes), they bow to the altar in gassho (bowing from the waist
with palms together). This is a gesture of respect to the Buddha and his
teachings (the Dharma). Some of us may prostrate three times
towards the altar. It is important to realise that this, too, is a mark of
deep respect; it is not an act of worship to a deity.
We
then settle down on our cushions (zafus) or stools to compose ourselves
for several minutes before the leader starts the liturgy at 7.45pm.
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THE LITURGY
You
will have been handed one of the booklets we all use. The leader will tell
those present which parts of the liturgy we shall be reciting and chanting.
He or she will then ring the bell three times, after which we all bow, and
will lead us in saying the introductory sentence together:
To know all the Buddhas of past, present and future,
only remember that all worlds of experience
are totally created by the mind.
The Prajnaparamita Heart Sutra
This is a profound statement about the
realisation of ‘Buddha mind’. It is complex, even obscure and apparently
paradoxical; but it embodies the essential wisdom of the Buddha’s teachings.
It is a central piece, hence the ‘heart’, of our scripture. Don’t
worry if you can’t understand it at this stage. It takes most meditators many
years to fully appreciate its profound meaning; and such understanding is
the result of deep experience - ‘direct perception’ - rather than the result
of an intellectual process.
At the end of the Heart Sutra, in Sanskrit,
is the ‘great mantra’:
GATE GATE PARAGATE PARASAMGATE BODHI SVAHA.
Master Sheng-yen, our Founder in Ch’an,
explains this as follows:
"The meaning of this ‘mantra’ is that
we should use prajna (wisdom)
to transcend all sufferings and attain Buddhahood. ‘Gate’ (pronounced
‘gatay’) means ‘go’. ‘Paragate’ means ‘to the shore beyond’. In this case
the shore refers to ultimate nirvana. ‘Parasamgate’ means that all of us,
all together, are to go to the shore beyond…..’Bodhi Svaha’ is the perfection
of Buddhahood. ‘Svaha’ means ‘completion’ or ‘perfection’. All together
the line means: ‘Go, go, go to the shore beyond. Everybody go together to
the shore beyond and complete the bodhi path.’"
After
reciting the Heart Sutra in English, we then chant the following line:
MO HO BO RAY PO LO MI DO
This is the Chinese version of the Sanskrit:
Ma-ha Praj-na Pa-ra-mi-ta
(Great Wisdom Perfection)
The Four Great Vows
Vows and precepts form an essential ethical core to the teachings of all
schools of Buddhism, not least Ch’an. What can seem an impossible ideal from
a conventional viewpoint has a very different aspect seen through the ‘enlightened’
mind. The challenge is to perceive that we all have such a mind.
We
first say the words in English, and then chant them in Chinese. A group of
British people chanting in Sanskrit and Chinese may seem a bit odd at first!
It does however deliberately ‘anchor’ our liturgy firmly in its historical
setting, reflecting the spread of Buddhism throughout the East. Chanting
itself also has a settling effect on one’s mind which is probably the result
of deeper breathing.
The Three Refuges
The Buddha, the essence of his teaching
– the Dharma , and the community of Buddhists – the Sangha
– are collectively known as the Three Jewels. ‘Taking refuge’ – reciting
this passage with sincerity – is regarded as a mark of a Buddhist. Sentient
beings are not, of course, just human beings, but all
creatures which are ‘sentient’. The Supreme Resolution means the
Four Great Vows. Sutras are the recorded teachings of Sakyamuni, the
Buddha. (Certain other scriptures, especially in the Mahayana tradition,
are accorded the name ‘sutra’, being regarded as ‘enlightened wisdom’, even
sacred, though not emanating from Sakyamuni himself.)
On Pursuing That Which Leaves No Tracks
Our
Teacher, John Crook, wrote this poem as an encapsulation of the wisdom contained
in a pre-eminent Chinese Buddhist scripture, the PlatformSutra
of Hui-Neng. Hui-Neng was the Sixth Patriarch of Ch’an Buddhism; his sutra
is regarded as one of the clearest descriptions of the essential steps to
realising the enlightened Mind.
We
sometimes recite this together before the Three Refuges. It is easier to
understand than the Heart Sutra, and is well worth memorising.
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MEDITATION
Zazen
After
ringing the bell (all bow), the leader will now invite everyone to ‘prepare
for zazen’. This means turning round to face the wall (about 3 feet
away), settling comfortably onto your cushion or stool, and then ‘following
your method’. You need to know two things – an appropriate posture
to adopt; and an appropriate method to follow. You may already
be used to meditating, and have your own posture and method. The leader
will ask you if you know what to do; and if you don’t know please ask.
Ch’an is quite ‘flexible’ in certain respects; but everyone is expected
to use its traditional postures and methods. Further guidance on meditation
techniques can easily be had from any of the leaders, or from literature
in our library . Just ask!
Each
of the two sessions of zazen lasts 30 minutes. Thoughts will intrude,
and it is natural for them to do so. The aim of meditation is not
to banish thoughts, but to allow them to arise, to observe them without
becoming ‘involved’, and then to allow them to go, returning to your method.
Gradually, hopefully, you should find your mind settling down to a calmer
state. However, this sadly is often not the case, and the hurly-burly of
life continues on the cushion. And if you are new to meditation 30 minutes
is a long time! Feel free to move, or stop meditating, or even leave the room
– trying to make sure that you cause the minimum disturbance to others. You
may like to read until the end of the ‘sit’.
Kinhin
This
is ‘slow walking’ meditation, and the leader will show you how it goes. There
is a particular posture, and way of walking and breathing, which you will
soon get the hang of. Once you do so, you will find kinhin is often
an effective way to ‘calm the mind’. We usually go twice round the room,
and then do two or three circuits of ‘fast walking’. When doing either slow
or fast walking, simply focus your attention on your feet .
A
further 30 minutes of zazen follows.
Interviews
When
John Crook is able to join us he invites anyone who wishes to have an interview
with him, to discuss methods of, and problems with, practice. This is usually
during the first session of zazen.
Closing Verses
We
close the ‘formal’ session with the two invocations – Warning to the Assembly
and Transfer of Merit. These are simple and self-explanatory. After
three rings of the bell and the final bow, we sit for a few moments in silence.
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AND THEN . . .
Discussion
The
leader will then invite those present to say something if they wish about
their meditation or other experiences or insights. People sometimes talk
about how they have been affected by events in the world, or in their own
lives. A lively discussion often follows.
Or,
if no-one feels inclined to break the silence, the leader may read a passage
from an inspirational book, or introduce a topic for discussion. Many of
us find this is an important part of the evening, and helps to ‘bring us together’
as a Ch’an Sangha. After this we have a cup of tea/tisane and chat
amongst ourselves.
Donations
We ask for £2 if you are waged; and £1 if not.
