Giving Up Expectations Do not abide in dualistic views; Take care not to seek after them.

---
Master Index Current Directory Index Go to SkepticTank Go to Human Rights activist Keith Henson Go to Scientology cult

Skeptic Tank!

6 Giving Up Expectations ~~~~~~~~~~~~~~~~~~~~~~ Do not abide in dualistic views; Take care not to seek after them. As soon as there is right and wrong The mind is scattered and lost. Dualistic views refer to the discriminating mind. They include any doubts about the correctness of your method, or whether your decision to attend this retreat was a right or a wrong one. If you lack faith, you will doubt the method you are using. On the other hand, if your confidence is too strong, then you will be expecting something out of the practice. Neither extreme is beneficial. To come to a retreat merely out of curiosity shows a lack of faith in yourself and in the practice; it would be impossible for you to get good results. From the very beginning you are denying yourself the possibility of doing well on retreat. At the same time, you may harbor certain resentments: you may get annoyed at the people around you, or even at your own body when your legs cause you pain. You may be critical of the food, or the style of the retreat. Having too much faith in yourself is likewise a problem. Someone who was extremely confident came to one retreat. He was highly intelligent, and a top student. He thought: "If a person like me cannot get enlightened, then who can?" After one day of practice, his back ached, his legs hurt, and he began to question if this was the way to get enlightened. One evening in the Ch'an hall, he heard me say, "If you can do it, sit through the night." He concluded that in order to get enlightened, he should forgo sleep. By midnight his eyes were heavy, but he forced himself to continue sitting. After three days of this, he was totally exhausted and he said to me, "Now I have some idea of this enlightenment you are talking about. Basically you just have to go without sleep." Practice is like cooking rice. If you use a gentle flame the rice will be perfect and easy to digest, whereas with a high flame, it will burn before it is done. One should practice with a very relaxed attitude. If you do not abide in duality, neither having too much nor too little confidence, then what should you do? You have not come here to get enlightened, but to practice. It is not important whether you have a good grasp of the matter and can enter the practice deeply or not. Just do not have any doubts about the method or whether you have the "right stuff" to practice. Do not underestimate yourself. If others can practice, then at least you can try. Once a student who did well on her first retreat came a second time. At first everything went fine, but then a problem arose. While sitting it occurred to her that counting the breath was really boring. If she spent her time reciting the name of the Buddha, she thought, then at least she would be accumulating merit. But what was the use of counting from one to ten? Towards evening she said to me, "Shih-fu, I don't want to stay on this retreat. One-two-three-four-five-six-seven-eight-nine-ten. Even a kid in kindergarten can do that. Why should I waste my time here?" When your mind strays from the method, problems will appear. In fact, the method is inherently meaningless. It is irrelevant to discuss whether it brings merit or not. The purpose of a method is to train your mind. You can raise the same objection about prostrating to the Buddha, or morning and evening chanting. Why should practice take these forms? People often wonder: If Ch'an is a method of sudden enlightenment which does not depend on meditation, then why do we practice meditation and go on seven-day retreats? If someone objects that these things are unrelated to Ch'an, I say that if you want to study Ch'an I will instruct you in exactly these methods. In order to practice, you must believe in your teacher and in his methods. If you search for methods on your own, you may not find anything and eventually give up practicing. Or you may find something weird and end up in a demonic state, with mental and physical problems. Someone once said to me, "I only believe in ancient Ch'an." I asked, "What do you mean by `ancient Ch'an'?" He replied, "Whereas the so-called Ch'an masters of today teach people to meditate, ancient Ch'an does not require any practice. My enlightenment experience came from the ancient, direct method, without any practice. I have been to many masters looking for one who would confirm my experience. Unfortunately, I have been unsuccessful so far." He was not actually interested in studying with a master, but in obtaining the credentials to spread the Dharma on his own. After a brief conversation, I realized that this person was not quite straight in his mind, and said to him, "I am not enlightened myself, so how can I tell whether you are enlightened or not?" He said, "Strange. If you say you are not enlightened, then how can you teach Ch'an?" I said, "I may not be enlightened myself, but I can teach others to get enlightened. For example, it is not necessary for a cardiologist to have heart problems to treat others successfully." He said, "In that case, am I capable of teaching Ch'an to others?" I replied, "Since I don't know anything about you I can't answer that question." Meditation should just be a part of life. If you have other motivations, it will lead to problems. When you approach the practice with any expectations, you will not be able to sit well. Not only should you not have any expectations of getting enlightened or becoming a Ch'an master, but you should not even expect to be free from your pain. Do not hope that your legs or back will stop hurting. Do not try to overcome the pain as if you had to burst through a barrier. Simply accept the pain. You may not feel very happy about it, but at least do not resent it. If you cannot accept it, then ignore it and turn your mind to the method. When the pain becomes too great to ignore, place your attention on the pain itself. Disassociate yourself from the part of your body that is painful. Let it ache away. If you can take this attitude, eventually it will go away. When you really get into the practice, all bodily sensation will disappear. The important thing is not to have any resentment against your suffering, or any expectations of happiness. As soon as ideas such as suffering versus happiness arise, your mind will already be straying from the method, caught up in duality. You are all aware that this Center is not an ideal environment for practice. The neighbors hammer against the walls. Outside there is a continual stream of traffic and airplanes passing overhead. Yet even in the midst of this noisy and crowded world we are given a small area to practice. So we should not let our minds be distracted by what is going on outside or by what comes in contact with our senses. On retreat you are living with many people which may create an uncomfortable environment. You don't feel free or find it as convenient as at home. On the other hand, the presence of others will encourage, almost force you to practice. Even if you are not practicing energetically, at least you will make an effort to appear to be practicing. When people sit together, they can be of great benefit to each other. Whether you practice well or not, treasure this rare opportunity and do your best. * * * * * * * *

---

E-Mail Fredric L. Rice / The Skeptic Tank