The Relationship of Chán and Precepts

There is sometimes confusion in Chán practice about the relationship of practice and the precepts. My Grandteacher, Zen Master Seung Sahn, would always say to know when the precepts were open and when they are closed. Yet our precepts are our guide to living a life within our correct situation, correct function and our correct situation. And if there is even a minute bit of doubt about our life, we refer to our precepts for guidance. This isn't blindly following a set of rules, it is however, understanding that our 'small ego self' can sometimes misguide us in a direction that we may have to repent for at a later time.

The three studies of precepts (vinaya), meditation (dhyāna) and insight (vipaśyanā) are the core of Buddhist practice; and this is why Sŏn Master Sŏsan said, “If the precepts are kept entirely and strongly, and the water of meditation is clear and pure, the moon of insight will appear therein.” The Buddha said, “The Way is a house. The precepts are the foundations. The fundamentals of practice are the precepts.” The Chanyuan qinggui also emphasizes that Chán practitioners must keep the vinaya and precepts.

It is dangerous for us to think it is OK to ignore the vinaya and precepts. However, because in Chinese Chán Monasteries monks and nuns had to live self-sufficiently, a separate set of regulations was also instituted which consisted of items not in the vinaya yet were necessary for the life of these Monks and Nuns. Chán Master Guishan said, “The Buddha first of all instituted the vinaya and precepts to give a lead to those who had resolved the mind (for the Way),” and so requested that Chán practitioners keep thoroughly the vinaya and precepts.

(this picture was taken at the top of Emei Shan (11,000 ft) which is the sacred mountain of Samantabhadra the Bodhisattva of Action. Behind me is Woyun Sí, a Chan nun's monestary at the peak.)