The latter part of the book contains several accounts of retreat experiences of disciples and students of Master Sheng-Yen. These accounts are presented because they convey interesting and hopefully, useful insights into the retreat process from the student's point of view. The students range from intermediate to advanced in meditation experience. The accounts are not offered as models of aspiration. Every Ch'an student brings to the retreat a unique set of attitudes and responses, and is therefore likely to experience something unique. Probably none of the writers would describe their experience as particularly deep. However, in each case, the experience had a certain validity, and at least hint at the possibilities. In age, they range from early twenties to early thirties; in sex, they are roughly balanced between male and female.
The experience of Ch'an is a step along the path: it is not necessarily enlightenment, and certainly not a final resting place. Master Sheng-Yen tells us that there are many levels of enlightenment, and that the ultimate enlightenment is to finally transcend enlightenment, and to dwell in pure existence. Even so, to experience Ch'an is a necessary step to enlightenment. Master Sheng-Yen says, "To get the Buddha-mind and to be confirmed are strong reasons for attending retreats."
The first of three appendixes consists of the transcription of a radio interview with Mr. Lex Hixon on Station WBAI in New York City. This interview is included because of the insights it gives to Master Sheng-Yen's method for conducting retreats.
The second appendix is a glossary of Buddhist terms used in this book. The third appendix is the daily retreat schedule as conducted by Master Sheng-Yen.
To call this book a collection of retreat lectures by Master Sheng-Yen is to call a pile of dead leaves a tree. Abstracted from the somber, intense, and frequently very moving context of the Ch'an retreat, these reproductions have already lost much of their immediacy. Everyday, after the evening meal, comes a brief rest period. The practitioners meditate, sit, or stand about, waiting for Master Sheng-Yen to enter for the evening lecture.