This is a matter of human perception. The Ch’an Masters of old new a thing or two about this subject. When we look at the empty mind ground (void) – we are always approaching this subject the wrong way around – and we are all seeking a radical re-orientation of perception. The Caodong Masters preserve the tradition of the Lankavatara Sutra – within which the Lord Buddha discusses the ‘turning about’ that must occur in the deepest levels of the mind. It is important to remember that Bodhidharma (the 28th Indian Patriarch) brought the Lankavatara Sutra to China around 520 CE and this Sutra – when interpreted correctly – is the foundational text of the Chinese Ch’an tradition. Furthermore, it is also important to avoid falling into the traps of pure idealism (avocated by DT Suzuki) and pure materialism (advocated by those modern schools of Buddhism that encourage and normalise ‘greed’ over ‘transcendece’). It is very clear that the historical Buddha stated that the mind is impermanent, and that the material world exists independent of human perception. This means that the act of perceiving the material world should not be mistaken as an act of ‘creating’ the material world that is being perceived. As the Buddha identifies the internalised cultural traits of greed, hatred, and delusion as comprising the interactive origin of all forms of human suffering – it is precisely these ‘taints’ (klesa) which must be permanently ‘uprooted’ from the surface and deeper mind if the empty mind ground is to become apparent. The material world is internalised as a myriad of obscuring thought patterns and emotions which crowd the mind so that contact is lost with a pre-perceiving mind. A pre-perceiving mind is a functioning construct that is unhindered by a) the material world, and b) the internalisation of all experiences, thoughts and feelings accrued through body and environment interaction. In other words, a pre-conceiving mind free of obscuration is precisely how the Buddha (and his lineal descendants) described what is now routinely referred to as the ‘empty mind ground’. Through reversing the flow of sensual perception, all the data received through the six senses is retutned to its collective empty essence. This is the purpose of all genuine forms of Buddhist meditation, particularly the Hua Tou and Gongan methods. 1st Rank of Prince and Minister (Host [Void] Obscured within Guest [Form] - Ignorance) (Unenlightened): The Minister does not know where the Prince is, has never heard of the Prince, and possesses no knowledge of how to establish communication with the Prince. 2nd Rank of Prince and Minister (Guest [Form] Stirred to Find Host-[Void]) (Training): The Minister receives instruction and is told that the Prince exists and how he might go about locating him! Although the Prince is still not fully seen – a vague notion of where he might be now exists! All training methods seek to exploit this knowledge and find the Prince! 3rd Rank of Prince and Minister (Host [Great Resurgence] – [Void Rediscovered]) (Relative Enlightenment): When one sensory-stream is returned to its empty essence (not an easy achievement) then ALL the other five senses in the Buddhist schematic are automatically returned to exactly the same empty mind ground. The empty mind ground (or ‘Prince’) can now be perceived – but only from the perspective of the Minister. The functioning mind has not yet experienced the radical ‘turning about’ as described in the Lankavatara Sutra. Many mistake this stage as full enlightebment. 4th Rank of Prince and Minister (Host [Void]-Guest [Form] - Reunited) (Collective Attainment): The surface mind is quietened through its association with the empty mind ground (the deep mind). Furthermore, the surface mind (and the environment it perceives) comes into alignment with the empty mind ground – but there is still no integration of the ‘form’ and the ‘void’ (as dominant perception resides in the surface mind). Neither attached to the void nor hindered by phenomena is the way to proceed. Many mistake this stage as full enlightenment – even though no ‘turning about’ has occurred. 5th Rank of Prince and Minister (Host [Void]-Guest [Form] Fully Integrated) (Absolute Attainment): The Host and Guest fully integrate so that form is void and void is form (a realisation termed "Host-in-Host" in Ch'an Texts). This corresponds to the centre of perception permanently shifting from the surface mind into the deep (empty) mind. From this point forward, reality is perceived from the empty mind ground through a surface mind that reflects the outer world whilst remaining fully detached from outer world which it perceives. As the mind is now non-attached to externals, the agencies of greed, hatred, and delusion which govern attachment nolonger exist as there is no place for such entities to arise or function.
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Having accessed the Chinese-language webpage of the 'China Daoist Association' - I thought I would translate a guiding article typical of Daoist practice within modern China. In many ways - this text mirrors the Vinaya Discipline of Chinese Buddhism. There is a tradition within Daoism that Laozi travelled to India and either 'taught' the Buddha - or 'became' the historical Buddha!
Flowing Words, Knowing Words. Stowing Words, Losing Words. What must not be transmitted is more ego. Ego must not be transmitted. In other words, that which ‘frees’ the mind – must not actually serve to ‘entrap’ the mind. Neither should it be too cerebral in nature – as all communication is physical is it not. Even ‘mind to mind’ transmission requires a root (transmitting) body and a (receiving) root body – this seems like a lot of physicality! On the other hand, what we have say cannot be produced by inert objects. Or can it? Sometimes the Ch’an literature talks of trees and rocks expressing the Dao – but Ch’an Masters soon strike this down with a well-aimed slap or a kick! Others just ignore it. The point is that there is nothing to transmit and nothing to be received. This is the only transmission that is worth anything. Anything other than this is placing a head upon a head or mistaking the Dao for everything that manifests in front horse and behind a donkey! Words are used to bring an end to words. This is achieved by realising what is existent BEFORE the word forms in the fabric of the mind – from whence does it originate? Have I transmitted? Yes. Have I not transmitted? Yes. At least in this sense I am consistent. This being the case, why is there so much confusion? If you have truly received transmission – I surely cannot grant it or withhold it. How long must I wait for this understanding to permeate through? Until everything falls into place there is the continuous broadcasting of loving kindness, compassion and wisdom. 流動的文字
认识词 收起的話 失去话语 2023-02-25 Ecns.cn A 3D-printed Buddha statue, which is 10 metres tall, has been on display at a media plaza in Qingdao, east China's Shandong Province.
The statue is a replica of the original Buddha statue in the third cave of the Yungang Grottoes in Datong city, north China's Shanxi Province. With a length of 17.9 meters and width of 13.6 meters, the replica is the world's first large-scale cultural relic project reproduced through 3D printing. "It took two years to complete the project," said Shi Hongze, deputy general manager of Qingdao Media Development Co., Ltd., "Combined 3D laser scanning technology with multi-image 3D processing, a high-fidelity colored 3D printing reproduction of Cave No.3 at the Yungang Grottoes has been completed." "This is the first time in the world that 3D printing has been used to replicate such a large-scale cultural relic," Shi told CNS reporter, "We have encountered many technical problems. To carry out the project, we designed and manufactured 24 special printers with a height of 2.8 meters. It took five and a half months for the printing." Some 10,000 pictures were taken, and the model of the statue was divided into 842 pieces. It took three months to assemble the replica of the Buddha statue. The identical reproduction strictly matches the appearance and scale of the original. Shi said that these 842 copies were shipped to Qingdao from a printing factory in Shenzhen. "We are faced with a new problem, that is, how can such a large quantity of relics be transported to the sixth floor? We specially set aside an unsealed wall. When the statue arrived at the plaza, we used a crane to transport it through the wall and then sealed up the wall," he added. The Yungang Grottoes are a series of ancient Buddhist rock-cut temples located in Datong, Shanxi Province. The UNESCO World Heritage Site has 45 major caves and more than 59,000 Buddha statues, with a grotto complex stretching for about 1 km from east to west. The reproduction not only allows people to get much closer to the precious heritage items without damaging the original objects, but also helps to enhance the research, documentation, digitalization and preservation of the relics themselves. Those who are beclouded by material desires so as to pervert principles And violate righteousness, do so because they do not think... If they Can truly examine themselves and things, their sense of right and wrong And their choice between right and wrong will have the qualities of quiet Alertness, clear-cut intelligence, and firm conviction. Lu Juiyuan [陸九淵] (1139-1193 CE) - Neo-Confucian Scholar Not being attached to words and letters. Another way of looking at it is ‘not being attached to words and sentences’. Either way – I possess no concern whatsoever where the mind of others is ‘placed’ - as that is entirely under the control of the individual concerned. What is interesting is how many individuals want their attachment to words and letters ‘secured’ when engaging in Ch’an Dialogue or Dharma Combat. In other words, such individuals do not want to be ‘freed’ according to the Ch’an Method – no – such individuals want their deluded minds ‘reinforced’ through a distorted Ch’an Method! Well, this kind of deluded self-delusion is not permitted within the lineage of Master Xu Yun (1840-1959). No surprises – just the reality of penetrating and realising the essence of the empty mind ground. Of course, greed, hatred and delusion does not to know or to be told this – as all the deluded mind wants to do is dominate at the point of contact. But what must we do? How lies the path? How come to vision of the inaccessible Beauty, Dwelling As if in consecrated precincts, apart from the common ways where all may see, even the profane? He that has strength, let him arise and withdraw into himself, foregoing all that is known by the Eyes, turning away forever from the material beauty that once made his joy. Plotinus (204-270 CE) - Neo=Platonist Enneads 1.6 (Ascending Towards the One – 8) This is the age-old quandary of the Ch’an Master. Popularity is replaced with compassion. The ‘hatred’ will increase the nearer the practitioner comes to the realisation of the empty mind ground. Prior to this breakthrough – prior to the bottom dropping out of the barrel – the delusion and greed will do everything it can to preserve its dominance! Indeed, entire industries have formed within the world of pseudo-Buddhism which sees vast empires of hero-worship and elaborate business pyramids all conspiring to keep the greed, hatred and delusion intact that the Buddha taught to overcome and transcend a) thousands of years ago, and b) which is obviously embedded in ALL the Sutras (of whatever tradition). Such is the Ch’an Method. No sentiment, no hindrance and no unnecessary emotion. None of these things matter unless the human mind chooses to make it so. The dust-whisk is either ‘raised’ or ‘lowered’ - that is all that matters in the end – as the body holding the dust-whisk will fall away. It may or may not continue to sit upright for centuries (like Hui Neng, Han Shan and many others) - but it might not – like Master Xu Yun who had his ashes rolled into dough-balls and thrown into a local river to feed the fish! We can practice self-denial as well as compassion for others, thus forgoing all sorts of enjoyment. If we can do so, no one will have to endure suffering and there will remain nothing that cannot be Accomplished. It will follow that we will be able to obtain the full fruit of our reward. Master Xu Yun (1840-1959) - in His 114th Year Sixteen-years ago (1.10.2006) - Richard Hunn (1949-2006) died sat up-right in a hospital bed in a Kyoto Hospital. His final words were ‘Let’s go to the bookshop and buy some Wordsworth!’ Dying is the true test as it happens to ALL living creatures regardless of where the mind is placed in relation to the material world. We are all born, diversify into the material world, and retract into the death process. Inbetween individuals traverse through myriad conditions and circumstance. The Ch’an Method does not deny this process – but it does stop the deluded mind in its tracks and directs it to turn ‘inward’ and to observe the very essence of its functionality. Such a process quite often ennobles material existence and adds meaning to a process that many view as possessing no inherent meaning. Of course, parallels can be found in other philosophical systems providing there is non-attachment to words and sentences. As soon as it becomes ‘this’ system versus ‘that’ system – then the liberating power is dissipated, and all effort ceases to be meaningful. Ch’an is the raft the Buddha gave to cross the river. It is not a system to be attached to and presented like an all-conquering (and ‘one-sided’) system that keeps humanity firmly rooted in this plane of perceptual existence! Many do not like the Ch’an which would free them of their attachments – so be it. The burden is theirs – and theirs alone – to be carried.
The historical (Indian) Buddha traversed through at least six different Brahmanical systems – each with its own ‘Guru’ standing at its pinnacle of practice and attainment! Although the Buddha was confirmed to have achieved ALL levels of attainment in these systems by the presiding Gurus themselves – he felt that these systems were ‘limited’ and stopped short of the ultimate truth! In other words, the Buddha perceived that there was a deeper level of attainment involved in his spiritual search that was not ‘realised’ in the Brahmanical systems he had studied, even though these paths were difficult to follow, and the highest levels of attainment were very rare! Therefore, the Buddha had to set out on his own without a teacher to penetrate reality to a greater degree, although it is true that he had been educated in Yoga, meditation, religious texts (such as the Vedas and the Upanishads, etc), martial arts and all kinds of arts suitable to his Kshatriya (Warrior and King) Caste! Interestingly, at this point in human social and cultural development, reading and writing was known but very rare, (practiced in India only by the ruling house, and only then to record and remember ‘laws’ - assisting in their functionality), and so the Buddha was illiterate despite achieving full and complete enlightenment! (This is similar to the story of Hui Neng – the Sixth Patriarch of the Chinese Ch’an tradition – was both a ‘layman’ and ‘illiterate’ when he inherited the ‘Dharma’).
Despite possessing a very good quality education in the spiritual knowledge of his time, the Buddha finally achieved full enlightenment without a teacher. No specific teacher ‘ordained’ the Buddha and other than sitting resolutely within the meditation posture – the Buddha did not follow any ‘Precepts’. The Buddha perfected the ‘Mind Precept’ whereby he cut-off ALL greed, hatred and delusion (breaking the ‘karmic-root’ of the mind) whilst simultaneously ‘returning’ all six senses to the empty mind ground! Overtime, he taught his ‘Dharma’ and supported and strengthened the practice of his disciples through the passing of hundreds of ‘Precepts’. This body of ‘Precepts’ became known as the Vinaya Discipline, and this is preserved within a number of different with slightly varying interpretations. A member of the Sangha, for instance, is any man or woman who has left society, shaved their heads, put on the robe and committed themselves to the hundreds of ‘Precepts’ the Buddha established – the Buddha also defined a member of the Sangha as any ‘lay’ person who has fully realised enlightenment! This is because the Buddha acknowledged that monastics and lay people are both able to realise enlightenment – but that the monastic path is straightforward with minimum distractions, whilst the lay path is thoroughly deluded and premised upon multiple barriers to the realisation of enlightenment (although such a feat is possible as the Buddha, Vimalakirti and Hui Neng, etc, attest). The term ‘Sangha’ has been extended within the Mahayana tradition to include ALL lay and monastic practitioners within a Buddhist community – whilst within the Theravada School lay Buddhists are definitely NOT included in the term ‘Sangha’ which is reserved only for monastics. The Ch’an tradition understands and recognises all these facts – but does not discriminate in anyway. Why? This is because the empty mind ground underlies all things equally and does not discriminate. If a practitioner can return the sense-data of all six senses back to the empty mind ground – then nothing else matters! This is why the Chinese Vinaya Discipline allows for the concept of ‘Emergency Ordination’ whereby a lay person can shave their heads, set-up a Buddha image and take refuge in the Buddha, Dharma and Sangha (and the Triple Gem within us) - this is probably the original ‘Precepts’. Added to this can be any number of other Precepts if they are known! If not, assume a vegetarian diet and diligently practice seated meditation, Sutra reading and chanting if applicable. A new name can be chosen and applied at this point. The function of ‘Emergency Ordination’ may involve an individual who has realised full enlightenment and does not want to live within lay society. It might also refer to a lay individual who desperately wants to ‘leave’ the delusion of lay society and does not have access to a Buddhist Temple or qualified Master! Emergency Ordination is not a matter of material accumulation and the easy assumption of a new status in life. Such a monastic must remain entirely humble in mind, body (and within the environment they inhabit), and only consider themselves a committed lay person and nothing more! The primary purpose of ‘Emergency Ordination’ is that the world of desire and habit must be left behind and the Precepts fully upheld! All psychological tendency (and behavioural habit) emerges from (and returns to) the empty mind ground – mediated through the six senses! When the mind is impure, then all emanations are conditioned by greed, hatred and delusion. Applying the physical Precepts curtails deluded behaviour on the material plane – whilst returning the six senses to the empty mind ground uproots greed, hatred and delusion, and ‘cuts-off’ all aspects of delusion as they emerge from the deepest level of the mind! Then, there appears a ‘turning about’ in the deepest recesses of the mind so that the ‘inverted’ nature of the human mind (which causes ‘suffering’ by seizing upon thoughts in the mind and mistaking them for objects in the physical environment) is ended. This entire process begins, matures and prevails all due to the power of adhering to the Buddhist Precepts! Chinese Language References: http://bodhi.takungpao.com/sspt/sramana/2015-04/2963223.html https://www.chinabuddhism.com.cn/yj/2013-06-13/2931.html Translator’s Note: There is an all-important ‘Precept’ missing from this Chinese-language encyclopaedia page regarding Buddhist ordination – and that is the principle of the ‘Mind Precept’ (心戒 - Xin Jie). This is the central practice of ‘Caodong’ Ch’an and all genuine Buddhism. Furthermore, it makes no difference whether a practitioner is a ‘lay’ person or an ordained member of the Sangha – as ALL six senses are continuously ‘returned’ to the empty mind ground at all times during the time of day or night. Therefore, the hundreds of rules each monastic has to follow are immediately fulfilled every moment through this device and it is the method all mature monastics use. This is because the Buddhist rules are not upheld one after another as if in sequence – but are upheld simultaneously – all at once! Conversely, a lay person chopping wood and fetching water immediately ‘spiritualises’ these mundane activities by automatically ‘returning’ ALL six sense organs to the empty mind ground – thus upholding not only the ‘5’, ‘8’ or ‘10’ lay Precepts – but every Precept ever conceived (and none at all)! Obviously, if hundreds of Precepts are meticulously upheld - but the empty mind ground has not been realised - then what good are the hundreds of Precepts? Such a superficial practice merely becomes another example of ‘attachment’! Once the empty mind is realised then it is understood that there is no difference between ‘lay’ and ‘monastic’ - and there are no Precepts that can be upheld if they manifest ‘separate’ from the empty mind ground! ACW (26.6.2022)
Anyone who commits themselves to the Buddhist Path (Dharma) should voluntarily observe (or embrace and uphold) the Rules of Discipline (Precepts) in order to purify the mind, body and environment! In so doing, such a practitioner firmly establishes the purity of the Dharma in the world! These rules were first established by the Historical Buddha in ancient India as a means to support the central element of his teaching commonly known as the ‘Dharma’. The ‘Dharma’ is the ‘Word’ of the Buddha whilst the ‘Vinaya Discipline’ is a secondary vehicle of support and clarification of this ‘word’. Different sets of Precepts have arisen due to varying interpretations developing within the many different Schools of Buddhist Thought. As a consequence, the Rules of Discipline are divided into Five (5), Eight (8) and Ten (10) Precepts for the male and female ‘Laity’ - and Complete Systems of Hundreds of Precepts for the fully ‘Ordained’ male and female ‘Upholders of the Dharma’! Invariably, it is a general rule that ‘women’ are required to adhere to more ‘Precepts’ than men. Broadly speaking, these categories can be described as ‘Hinayana’, ‘Mahayana’, ‘Lay’, ‘Monk’ (Bhikshu) and ‘Nun’ (Bhikshuni), etc. With regards to monastic ordination, a practitioner is only considered a full Buddhist ‘monk’ or ‘nun’ AFTER all the Precepts have been transmitted by a competent and qualified Precept-Master, and accepted, upheld and established as a minute-by-minute (daily) practice by the recipient. Prior to this, however, a male or female ‘Novice’ must adhere to the ‘Ten Precepts’ of purity which include (1) Not to Kill, (2) Not to Steal, (3) Not to engage in Sexual Contact, (4) Not to Lie, (5) Not to drink Alcohol, (6) Not to Adorn the body with Perfume, (7) Not to listen to Music or watch or participate in Dancing, (8) Not to sit or lie upon High Beds, (9) Not to Eat Outside od Set Times, and (10) Not to amass (or handle) Silver and Gold! The Buddhist monks of the Theravada School Uphold 227 Precepts, whilst the nuns Uphold 331 precepts. The Buddhist monks in China Uphold 250 precepts, whilst the nuns Uphold 348 precepts – whilst Tibetan Buddhist Lamas Uphold 253 precepts. Chinese Buddhist monks and nuns (who Adhere to the Mahayana) are also required to Uphold the Bodhisattva Precepts. Those monastics who take the Precepts are not allowed to wantonly or casually ‘break’ these Precepts - but they are allowed to declare that they want to abandon these Precepts and return to the unrestrained Secular world. Those who break the Precepts – but who wish to remain a monk or nun - will be punished as a means to resolve the matter of ill-discipline (an action designed to ‘uproot’ the greed, hatred and delusion in the mind and body which led to the infraction). If there are special circumstances, however, and as a matter of both ‘Wisdom’ and ‘Compassion’ - a temporary exception can be applied that involves no punishment. With the Chinese Buddhist monastic tradition there is the convention of applying burning incense cones to specific areas on the ‘Forehead’ and ‘Wrist’ of the ordained Buddhist monk or nun. This is designed, through the resulting pain, to ‘burn’ the importance of the ‘Precepts’ deep into the mind and body of the Practitioner of the Dharma! The pain itself, as it is applied with a ‘Pure Intent’, assists in the uprooting of ‘greed’, ‘hatred’ and ‘delusion’ from the mind and body of the ‘Dharma Practitioner’! Invariably, the resulting ‘Black’ scars are burnt into the skin in rectangular groups of ‘3’, ‘6’, ‘9’ or ‘12’ dots! The ‘Black’ scars often fade to ‘White’ dots – and the more ‘dots’ a practitioner carries – the greater their strength is considered in Upholding the Precepts! When ‘Taking the Precepts’ period is over, the practitioner is issued with a ‘Certificate of Precept-Taking’ and a ‘List of Precepts’ taken, etc. Chinese Language Reference: https://baike.baidu.com/item/受戒/32136 佛教制度 凡皈依佛教的人都应受持戒律,以便更好修行。因不同教派对教义的不同理解,产生了不同的戒条。分为五戒、八戒、十戒、俱足戒等。或小乘戒、大乘戒、居士戒、比丘戒、比丘尼戒等。出家者受持戒法后即成为正式僧尼。 沙弥和沙弥尼必须受持十戒,即不杀生、不偷盗、不淫、不妄语、不饮酒、不涂饰香鬘,不视听歌舞,不坐高广大床、不非时食、不蓄金银财宝 。上座系佛教比丘有227戒,比丘尼有331戒,此传汉地比丘守250戒,比丘尼守348戒,藏传佛教喇嘛持253戒。 信奉大乘的汉地佛教僧尼还须受菩萨戒。凡受戒者不许破戒,但允许声明舍戒还俗。破戒者要受到惩罚。如果遇特殊情况,也可以暂时破例开戒。为表示笃信佛法、虔守佛规,需受戒,即用戒香炙烧头额或手腕,炙成3个、6个、9个或12个黑疤,越多表示越虔诚,戒期完毕,由传戒者发给“戒牒”及“同戒录”。 The Ch’an method involves a number of techniques that ‘return’ the sense-data (received by the sense-organs regarding the material world) - ‘back’ to the empty essence of the mind ground. This is the realisation of the essence of both ‘perception’ and ‘non-perception’ and the transcendence of this base-duality that lies between these two extremes. Therefore, the multitudinous variation of reality is ‘penetrated’ through by a ‘piercing’ insight that never waivers, retreats or diminishes, and which ‘confirms’ and does not ‘negate’ the diversity which defines existence and drives the evolutionary process. Once the empty mind ground is realised – the once ‘inverted’ mind is turned the right way around (see the Lankavatara Sutra) and all exists as an expression of the Buddha-Nature! Whilst individuals are on the path toward enlightenment, the Vinaya Discipline explains, describes and establishes how a Buddhist must behave internally and externally. ALL beings are subject to the Vinaya Discipline regardless of their station in life. It makes no difference whether a practitioner is a monk or a lay-person. What we are talking about is the ‘degree’ to which the Vinaya Discipline is followed and adhered to. Generally speaking, a lay-person follows fewer of the rules whilst the monastics has to follow ALL the rules without exception. The mind and body purity of the monastic is the essence from which the strength of the entire Buddhist community flows! Corrupt monastics who do not follow the Vinaya Discipline (and become diverted into modes of behaviour that involve manifestations of greed, hatred and delusion), jeopardise the entire spiritual, psychological and physical health of the Buddhist community – which includes all human-beings (Buddhist or non-Buddhist), and all living creatures including insects, fish and other animals! The Buddhist community is strengthened if a lay-person follows a part of the Vinaya Discipline with vigour and determination, but this spiritual power is enhanced many thousands of times if the lay-person – without any of the advantages available to the monastic - ‘volunteers’ to follow the Vinaya Discipline entirely and submit to all its rules! The Vinaya Discipline receives its power from the enlightened mind of the Buddha himself - who advised how his committed disciples should ‘discipline’ (that is ‘limit’) the manner in which their minds and bodies function! Therefore, even before full enlightenment is reached, a true practitioner of Ch’an can behave in an ‘enlightened’ manner that brings a great and positive karmic strength not only to their own mind and body, but also toward the environment (and community) within which they live! Finally, the ‘Mind Precept’ is the acknowledgement that each of these hundreds of Vinaya rules emerge from the empty mind ground – and must return to it! The highest method for adhering to the Vinaya Discipline is not the enforced following of difficult to apply modes of behaviour modification (although the lesser stages may involve this), but it is rather to sit physically ‘still’, whilst the mind is ‘stilled’ of all thought (so that there is no longer any thoughts left to ‘return’) - and each ‘in’ and ‘out’ breath is directly understood to be nothing but a perfect manifestation of the empty mind ground functioning without hindrance in the physical world!
A beautiful red-bronze and gilt silver seated Shakyamuni Buddha constructed in Tibet between the 13th - 14th centuries. 十三至十四世纪 西藏鎏金铜错银及红铜释迦牟尼佛坐像.
The Venerable Mangala Thero had no interest in the Mahayana teachings. I had turned-up in Sri Lanka with my very worn copy of Charles Luk’s English translation of the ‘Vimalakirti Nirdesa Sutra’ - which deals in-part in the limitation of the Hinayana Path (which I personally do not associate with the Theravada School) as opposed to the broad-minded and more complete Mahayana Path. Vimalakirti – as an enlightened layman – was able to ‘turn the words’ of the more conservative monastic followers of the Buddha and prove through wisdom that their interpretation of the Dharma was incomplete and lacking in attainment and understanding. Knowing this would happen – the Buddha deliberately engineered a number of meetings between his leading disciples and Vimalakirti so that the resulting engagements would ‘push’ their development and understanding into new orbits of transcendence and universal balance! When I showed the Ve. Mangala Thero this Sutra he just appeared to ‘look through it’ as if it was not there – this was lesson number one for me! Instead, Mangala Thero handed me a copy of the Ānāpānasati Sutta and told me to master it ‘beyond the words’ and ‘beyond the limitations of the page’. He also advised that ‘in the West a superficial Buddhism has developed which plays second fiddle to technology – but in here, Sri Lanka – this is not the case!’ I saw that materially ‘poor’ people were spiritually enriched by the Dhamma in ways that most Westerners simply would not understand or recognise. In Sri Lanka, and particularly the remote forests outside of major cities, the Dhamma continued to function very much as it had done for thousands of years – empowering each individual and community through a method of mind and body self-discipline! A practitioner becomes aware of the breath, uses the awareness to ‘penetrate’ the breath, and then penetrates the empty essence from which each aspect of the breath arises, manifests and subsides as a bodily process.
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AuthorAdrian Chan-Wyles (釋大道 - Shi Da Dao) is permitted to retain his Buddhist Monastic Dharma-Name within Lay-society by decree of the Government of the People’s Republic of China, and the Chinese Buddhist Association (1992). A Buddhist monastic (and devout lay-practitioner) upholds the highest levels of Vinaya Discipline and Bodhisattva Vows. A Genuine Buddhist ‘Venerates’ the ‘Dao’ (道) as he or she penetrates the ‘Empty Mind-Ground' through meditative insight. A genuine Buddhist is humble, wise and peace-loving – and he or she selflessly serves all in existence in the past, present and the future, and residing within the Ten Directions – whilst retaining a vegetarian- vegan diet. Please be kind to animals! Archives
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