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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Richard Hunn (Wen Shu) was NOT keen on any notion of ‘Transmitting’ the Ch’an Dharma. This coincided with his attitude of NOT wanting to be associated with any particular University, Publisher or Dharma Group, etc. I agree with this approach. Dogma, idealism and superstition has nothing to do with genuine Chinese Ch’an Buddhist practice. What an individual does with their mind (and body) regarding attitudes and opinions held concerning life, politics, culture or everyday activities – has absolutely NO interest for the genuine Chinese Ch’an Master! This attitude is encountered time and again throughout the Tang, Song, Yuan, Ming and Qing Dynasties Ch’an writings of Imperial China – with Master Xu Yun (1840-1959) carrying-on this attitude into the post-1911 era of ‘modern’ China! Obviously, I have NOTHING to transmit. Teaching is simply taking the conditions that already exist – and turning the awareness of the enquirer back toward the ‘empty mind ground’ from which all perception arises (and ‘returns’ according to the Chinese Ch’an tradition) - this is a ‘transmission’ in a general sense – but such an interaction cannot be interpreted as an individual in the West being granted ‘Transmission’. Within Chinese culture, such ‘Transmission’ was Confucian in origin and often travelled within birth families and specific name clans – very seldom (if ever) was a ‘Transmission’ initiated ‘outside’ the family (as ‘outsiders’ could not be trusted to use the family secrets of spirituality, science and martial arts properly). Later, when the ‘Transmissions’ of (related) ‘Father to Son’ was adjusted to accommodate (non-related) ‘Masters to Disciples’ - outside ‘Transmissions’ (separate from the Confucian birth-process) was developed. This is the agency of continuation from generation to generation preserved within the Chinese Ch’an tradition. Birth-relationship is replaced with a ‘strict’ attitude of ‘respect’ and the maintaining of ‘good’, ‘correct’ and ‘appropriate’ decorum, behaviour and deportment. Even within ‘modern’ China – this is a difficult interaction to a) perform and b) achieve. The standards for keeping the mind and body permanently ‘clean’ night and day and is often viewed as being far too difficult for the average individual to meet. As ‘Transmission’ is NOT a game and given that ‘Transmission’ within the Chinese Ch’an tradition is NOT the same as ‘Transmission’ within the Japanese Zen tradition – it is obvious that when the Chinese Ch’an tradition ‘flows’ into the West – it is NOT the case that ‘Transmission’ can easily be applied. The empty mind ground must be ‘realised’ (not an easy task) and ‘maintained’ in every situation (an even more unlikely achievement). I have experimented with ‘Transmission’ in the West – but have found that as soon as the event unfolds – an IMMEDIATE ‘dropping away’ of all interactive effort, respect and continuation occurs. This means that the crucial and inherent energy is diminished, sullied and obscured - and the Ch’an lineage loses its clarity, understanding and ability to ‘free’ others. This explains ‘why’ I have eventually WITHDRAWN all so-called ‘Transmissions’ as a means to emphasis the recorded activities of the Chinese Ch’an Masters – written down in China and translated into English by Charles Luk [Lu Kuan Yu] (1898-1978). Granting Chinese language Dharma-Names and formally ‘Welcoming’ individuals into the ‘Lineage’ - does NOT constitute a ‘Transmission’. As helping others is a key element of the Bodhisattva Vow – I do NOT wish to inadvertently ‘damage’ the Chinese Ch’an tradition entrusted to me – by generating what amounts to a ‘dysfunction’ of transmission.
Draw from well – rinse cold teeth. Pure mind – dust brushed from clothes. Palm leaf book - idle in hand. Step out from Dongzhai – time to study. Essence of reality is obscured by chasing delusion. Handed down words - profound enough to cultivate the essence. Daoist Temple is elegant and quiet – green moss connects the bamboo forest. Sunrise – lingering fog and dew. Green pine trees covered in a greasy sheen. Indifferent beyond description – self-sufficient beyond joy. (Tang Dynasty) Author Liu Zongyuan (柳宗元) [773-819 CE] The Scholar-Official Liu Zongyuan (773-819 CE) was only 46-years-old when he died - but in those days, sometimes this was considered a good age! In 805 CE (when he was 32-years-old) - due to Court intrigues - Liu Zongyuan was banished to the remote areas to live with barbarians and slaves (he was banished to a place called 'Yanzhou' - an area that then covered parts of modern Anhui (south of the Huai River) and Jiangsu (south of the Yangtze River), as well as Shanghai, Jiangxi, Zhejiang, Fujian, and parts of Hubei and Hunan). It was here that he suffered a psychological and physical breakdown through the loss of self-esteem and self-worth! However, slowly but surely he began to reconstruct his personality around the cycles and changes of nature, the observation of animal behaviour, and the realisation that all people were of equal worth. He started digging wells in the poor villages he came across, and he would earn money (or goods) through manual labour to purchase the freedom of slaves he encountered! By mixing with the so-called 'Barbarians' - he realised they were human just like himself! Furthermore, although a Confucian, he encountered Buddhist and Daoist recluses who voluntarily lived in the remote areas! Without being banished - he would never have met these people or had his life enriched to such a profound level! He learned to read the Ch'an texts and to sit in meditation for hours - generating a profound sense of inner peace! Despite living in the remote hills, Liu Zongyuan was still able to make use of the efficient Chinese postal system and keep in-touch with Officialdom! This is why he was eventually recalled to Court in 815 CE (at the age of 42-years-old) where his life resumed its usual course! He died just four years later - and was considered a hero by all who knew him! If it was not for the suffering he had been made to endure - he would never have spiritually developed, wrote his profound poetry or developed his personality! 晨诣超师院读禅经 [唐朝] 作者:柳宗元 汲井漱寒齿,清心拂尘服。 闲持贝叶书,步出东斋读。 真源了无取,妄迹世所逐。 遗言冀可冥,缮性何由熟。 道人庭宇静,苔色连深竹。 日出雾露馀,青松如膏沐。 澹然离言说,悟悦心自足。 The poem immediately above is written left to right (and top to bottom) in the modern style - copying the format of the written English language. This differs from the traditional style (which is now a 'specialist' activity in China). Indeed, all children learn to read and write the Chinese language left to right and top to bottom (as this prepares the young minds for Western script). Interestingly, it is not easy for an ethnic Chinese person to try and 'translate' this kind of text. This text is over 1,200 years and is written in tradition ideograms! Quite often, merely being able to 'read' the script tells the reader virtually nothing about the original intention that existed in the author's mind! Context is everything and context is exactly what is missing without the necessary education to bridge the gap. What I like about this poem is that no matter who you are - or where you are from - every single one of us have experienced the thoughts and feelings experienced by the Tang Dynasty Scholar Liu Zongyuan!
Original Chinese Language Text: ‘Human Existence Book of Origin’ (人生书本 - Ren Sheng Shu Ben) Translated by Adrian Chan-Wyles PhD Translator’s Note: The (Mainland) Chinese Language internet is a treasure-trove teeming with these kinds of texts just waiting to be discovered, translated and shared. As I follow Master Xu Yun’s instruction to ‘never charge money for Dharma instruction’, I am able to translate as I encounter rather than waiting to traverse the petty-politics that dominate the bourgeois publishing industry in the West. This text is a Dharma-Talk given by an unnamed Buddhist Master who has inherited both the Chinese Ch’an Dharma and the Chinese Tantrayana tradition. As you can see, despite the outer differences of different Buddhist schools and techniques, all share a common spiritual essence. These types of texts test my translation and inter-cultural skills as simply reading Chinese characters is not enough when confronted with wisdom of this type. I have had to spend a number of days on this project – leaving off when things became too opaque - and disappearing into my own mind for a few hours to search out and extract the implicit meaning. ACW (31.1.2021) Although the Naga creature is a snake in India, within the Ch’an tradition it is often referred to as a ‘dragon’. If a person’s consciousness is not yet expanded and all-embracing, the ‘qi’ (气) flow will be erratic and move independently up and down the body without control. This is where a distinction should be made between ‘气’ (Qi) which is energy acquired from food, drink and exercise – and ‘炁’ (Qi) which represents congenital q-energy bequeathed by both parents at conception. Whereas ‘炁’ is pre-natal - ‘先天 ‘ [Xian Tian] - (that is, active in the body prior to birth), ‘气’ (Qi) only becomes active ‘post-birth’ (后天 - Hou Tian) and replaces fully the earlier (and far ‘purer’) bodily energy flow. As for terminology, ‘先天’ (Xian Tian] literally translates as ‘Earlier Divine Sky’ (which symbolises ‘life’ in the process of becoming), whilst (后天 - Hou Tian) means ‘Latter Divine Sky’ - the state of life already born and functioning in the world. Enriched qi (炁) is related to the ‘Earlier Divine Sky’ because it is unsullied and thoroughly pure – whilst mundane qi ‘气’ represents the ‘Latter Divine Sky’ stage which sees life involved in a constant battle for survival and prevention of instability! As human-being expend qi ‘气’ energy during the day – at night the body attempts to replenish its supply through the generation of ‘night qi’ (夜气 - Ye Qi). This type of qi-expression only manifests at night if individuals sleep properly. Poor sleep leads to poor ‘night qi’ being generated and in extreme cases, it has been shown that those who do not sleep for days or weeks on end can sometimes die from this lack of proper routine! To younger generations, it is often taught that the human body – like a mobile telephone battery – needs to be recharged regularly to work properly! The ‘Central Channel’ (中脉 - Zhong Mai) is also called the ‘Spirit Channel’ (灵脉 - Ling Mai). There is no such energy-channel found within Traditional Chinese Medicine. It ascends up - through the centre of the torso - from the Sea-Bed Chakra (perineum) to the Crown Chakra (fontanelle) travelling as a straight channel. This is a unique two-way channel which facilitates the flow of essential and vital energy both ways (that is ‘simultaneously’) along the same single meridian. This is different from conventional meridians with TCM (and Daoist thinking). Conventional meridians are divided into yin and yang, with the yang meridian flowing up the head, and the yin meridian flowing out in the direction of the hands and feet. Each energy channel is dedicated to directing qi-flow in one direction only. The main Central Channel is the route through which the ‘Spirit of the Snake’ (灵蛇 - Ling She) will ‘raise’. When the human consciousness is as yet undeveloped, it is what is termed ‘constricted’ or ‘compressed’. This means it is as yet undeveloped, ascended, expanded and all-embracing. This journey of conscious development begins with the ‘snake’ of consciousness beginning its journey of awakening by gently emerging from the ‘Sea-Bed' (海底 - Hai Di) Chakra (轮 - Lun) and ascending to the Crown (顶 - Ding) Chakra (轮 - Lun). This supplies an enriched nutrient comprised of qi (炁 ) - vital force - and jing (精) - ‘essential nature’ - which assists the ‘stilling’, ‘cleansing’ and ‘expanding’ of ‘conscious awareness’ (神 - Shen). This feeds into the Governing Channel (任脉 - Ren Mai) - running up the backbone - and the Conception Vessel (督脉 - Du Mai) - running down the front of the torso, etc. This flow is also reversed – whereby this energy circulation (as distinct from blood flow) ‘returns’ to the Sea-Bed Chakra for spiritual and physical renewal. This cyclic developmental process rejuvenates the entire (mind) and body! Naga Samadhi self-cultivation, however, does not ‘focus’ upon qi rejuvenation. Although this will happen quite naturally, this is not the primary purpose. Buddhist self-cultivation is designed to uproot every trace of greed, hatred and delusion from the psychic fabric of the mind and the behavioural patterns of the body. This process ‘stills’ the mind for the penetration and realisation of the empty mind ground – so that the conscious awareness ‘expands’ and becomes ‘all-embracing’. Material reality is understood to arise and pass away (moment after moment) within a great and all-embracing void! Any genuine Ch’an practitioner, however, who realises enlightenment will also gain an intricate experiential awareness of the energy channels of the body, and will directly understand the importance of the Central Channel and its processes. Indeed, within Chinese Ch’an Buddhism it is impossible to realise a genuine enlightenment without first experiencing the reality of ‘qi-flow’ and mind and body rejuvenation. The Buddha’s method is superior and so includes all known possible methods of self-development. When a baby is born, if the child is healthy and free of injury, etc, then he or she already exists in a natural state of ‘Naga Samadhi’ due to their continuous and ‘inherent’ purity of being. However, as the child grows, unless they live in very unusual circumstances, they are transformed by the ‘desires’ they experience in relation to external objects. This generates a suppression of conscious awareness that is inhibited by its tendency toward viewing reality in a self-limiting ‘subject-object’ dichotomy. As deluded and dualistic thinking becomes ‘normalised’ - ‘desire’ pushes the ‘Naga Samadhi’ back into the ‘Sea-Bed’’ Chakra. Consciousness is ‘suppressed’ by this path of worldly development. Duality generates the conditions for greed, hatred and desire to permeate and pollute the mind. The ‘Naga Samadhi’ is pushed back into its essential base whilst the ‘empty mind ground’ is obscured. The mind and body become thoroughly polluted and loses any sense of identity with the highest spiritual realities. As the ‘Divine Sky’ is permanently divorced from the ‘Broad Earth’, the spiritual practitioner is given the task of applying the appropriate methods of meditation. Buddhist meditation is a method that ‘reverses’ this explained polluting process. Greed, hatred and delusion are permanently ‘uprooted’ so that the empty mind ground will be perfectly perceived. This is how the pristine nature of the mind (心性 - Xin Xing) is both perfected and fully realised. This is often described as the practice and realisation of the ‘Tathagata Ch’an’ (如来禅 - Ru Lai Ch’an) - which relies upon the practice of the ‘Four Jhana’ (四禅 - Si Ch’an) and the ‘Eight Concentrations’ (八定 - Ba Ding). This sets thr groundwork for the rising of the ‘Naga Samadhi’ - which does yet re-appear. The next stage is the cultivation of the ‘Patriarch’s Ch’an’ (祖师禅 - Zu Shi Ch’an). The realisation of the ‘Patriarch’s Ch’an’ coincides with the rising of the ‘Naga Samadhi’ - as the two events are synonymous. The theory of the ‘Naga Samadhi’ is very simple. Its ‘Great Path’ (大道 - Da Dao) should not be complicated through over-thinking. Give-up deluded living and pointless desire. Do not pursue worldly fame or public recognition. Withdraw from society and sit quietly to ‘look within’ with strength and clarity. This is how ‘virtue’ (德 - De) is generated. It is a matter of ‘giving-up’ modes of thought and behaviour that are of no use to cultivating the mind (and body). Do not pursue fame and fortune. Do not become caught-up in superficial spiritual practices that seek only to cultivate limited selfish motives. The first priority to establish a ‘still’ and ‘peaceful’ mind (平稳的心 - Ping Wen De Xin). When the ‘mind’ does not ‘move’ (不动 - Bu Dong) and is all-expansive – it is naturally in the state of ‘Naga Samadhi’. It is very simple to explain but very difficult to achieve! Living within the five evil worlds means that everyone has their own particular problems to ‘uproot’ and ‘transcend’ as the sorrows of existence know no bounds. The Ch’an method ‘returns’ all thought to its ‘empty’ origins to penetrate and realise the empty mind ground. If the mind is not ‘stilled’ and ‘expanded’ - the individual will continue to experience endless suffering through repeated experiences of birth and death! For the Ch’an practitioner – the way out of this predicament is simple – as ‘It is like chopping wood and carrying water’ - this is how the Naga Samadhi is clearly perceived through a purified mind engaged in the midst of ordinary events! Do not fear life and do not fear death – the Naga Samadhi can traverse the three realms without difficulty or hindrance! The human mind is like the sea. Even if the sea is calm, the waves below surface may be rough. Many people suffer from insomnia because their minds cannot settle down. Ask what trouble them? He can't tell. And yet there is always upset and delusion. This is because most people can only observe their own surface consciousness. They lack the insight to observe the consciousness that lies beneath the surface and which is suffering terrible turmoil! This is exactly where beginners have to start. They must build the strength of their concentration so that they can penetrate the depth of their own mind and perceives its inner workings. Realising ‘stillness’ is the first significant attainment but it is not the ultimate realisation of ‘emptiness’. As important as this is – this is only ‘emptiness’ only within the head – also known as ‘sat on the hundred-foot pole’. A further stage of successful training has to be accomplished. A genuine practitioner must ‘let go’ of this stage of ‘attachment’ to relative ‘emptiness’ so that the conscious awareness ‘expands’ to ‘embrace’ all of existence! This achieved by not falling into the habits of everyday life (such as writing posts, reading books or thinking about unnecessary things). Those who achieve the ‘Four Jhana’ and ‘Eight Concentrations’ will have no trouble realising the Naga Samadhi as the empty mind ground underlies all these authentic states of attainment. The Naga Samadhi does not have to ‘retract’ as the mind is cleared of all ‘klesa’ or habitual defilements. This allows the Naga Samadhi to shine forth in a permanent manner for all to see! This is how the Naga Samadhi benefits the world with its wisdom, loving kindness and compassion! As you ‘still’ the mind you are gathering and focusing the qi and jing which builds to such a powerful extent that a wave of internal energy will eventually pulsates through the mind and body! This is the rising of the Naga Samadhi united in essence with all genuine Buddhist states of attainment! When the inner potential reaches a certain frequency of intensity - ‘emptiness’ limited to the head dissolves into an ‘all-embracing’ emptiness that expands beyond the limits of the physical body and permeates out into the physical universe! This is how the Naga Samadhi becomes a permanent expression of enlightenment in the world! Eventually, as the experience ‘matures’ and settles down, all energy flow becomes peaceful and less obviously dramatic as the enlightened state ‘normalises’ and becomes ‘nothing special’.
During a written conversation with long-term ICBI Member - ‘Ben’ - probably around a year or more ago, he suggested that as a spiritual and humanitarian act of compassion, the ICBI should consider ‘universalising’ and ‘internationalising’ the Cao Dong Dharma Lineage as translated from Master Xu Yun (1840-1959) to Charles Luk (1898-1978), and then to Richard Hunn (1949-2006) and his disciple Adrian Chan-Wyles (b. 1967) - that is, myself. I thought this was a very good idea that encompasses the highest elements of both ‘lay’ and ‘monastic’ Buddhism, and which would further benefit the thousands of people who gain much comfort and inspiration from the Chinese Ch’an and Japanese Zen traditions. The Chinese ‘Cao Dong’ lineage, is, of course, the Japanese ‘Soto’ lineage transmitted to Japan from China during the 13th century by Master Dogen. Although I have written elsewhere about the historical, political and military realities manifesting within Mainland China during the 1930s and 1940s, these factual observations are not designed to negate or denigrate the Japanese Zen tradition, which is culturally relevant for the country and culture it serves. This is because the empty mind ground [心地 - Xin Di] (i.e. ‘non-perception’ in the Pali Suttas) underlies ALL reality without exception. When material reality manifests – it is simultaneously ‘perceptible’ (in the Pali Suttas) - bearing in-mind that the Buddha describes reality in the Four Noble Truths as arising from matter, sensation, perception, volitional thought and consciousness. As enlightenment within the Ch’an School is described as ‘being neither attached to void, nor hindered by phenomena’ - reality cannot be limited to the ‘void’ (idealism), or ‘phenomena’ (materialism). This is a reality express in the Five Ranks of Prince and Minister as preserved within the Cao Dong lineage. Therefore, anyone who sincerely puts into practice the Path of the Guild of Hui Neng (which includes and yet transcends the ‘lay’ and ‘monastic’ paths) may consider themselves ongoing inheritors of the ICBI lineage of Cao Dong as discussed and agreed with key lay and monastic Members of the Buddhist Association of China (2020). This transmission is separate and distinct from any ‘private’ arrangements or transmissions conveyed to specific individuals for various and precise reasons of spiritual development. This development depends entirely upon a self-monitoring ‘virtue’, ‘compassion’ and ‘wisdom’ and is only relevant if driven by a pure and pristine spiritual honesty. The mind must be clear and the heart must be all-embracing.
Adrian Chan-Wyles (Shi Da Dao) - (4.10.2020) Buddhist Association of China (Translated by Adrian Chan-Wyles PhD)Author’s Note: Generally speaking, the birthdate accepted for Master Xu Yun is ‘1840-1959’, but on occasion, the date is also given as ‘1839-1959’. My own objective research suggests this date is correct, even if it seems unlikely according to today’s average life-spans. As far as I am concerned, whilst applying rigorous academic standards of research, I have been unable to disprove this date – hence my conclusion it is correct after considering all the supporting evidence. Whether Master Xu Yun was born in ‘1839’ or ‘1840’ appears to originate with his Chinese-language autobiography entitled ‘Empty Cloud Dharma Master Autobiography’ (虚云法师年谱 - Xu Yun Fa Shi Nian Pu), where the following line is recorded in the opening paragraphs: ‘道光二十年庚子一歲(一八四○年)(Dàoguāng èrshí niángēng zi yī suì (yībāsì ○nián). This translates into English as: ‘In the 20th year of the reign of Emperor Daoguang - which is also the 37th (庚子 - Geng Zi) year of the 60-year cycle of the ‘Yellow Calendar’ (黃曆 - Huang Li) - I was one (1) years old.’ The ‘Geng Zi’ year for this cycle corresponds to the Western (solar) year of ‘1840’ - which is confirmed as the 20th year of the reign of Emperor Daoguang. Master Xu Yun states that he was born in this year, and was simultaneously ‘one years old’. How could this be? In traditional Chinese thinking, when a child is born, they are already one year old (as they have spent around that time in the womb). Out of respect, when a person dies, a year is added to their life out of respect, but this does not seem to have happened in Xu Yun’s case. Xu Yun was born in 1840, and was considered one year old at the time. This explains the line in the autobiography, but what is odd is that even in China there is a ‘doubt’ about the exact meaning of this sentence. In the English translation of this autobiography – termed ‘Empty Cloud’ by Charles Luk (1898-1978) - the birth year is given as 1840, and the birthdate as the 29th day of the 7th lunar month – which equates to the Western date of the 26th of August, 1840. It would seem that some people are of the opinion that Master Xu Yun was born in 1839 but chooses to explain his birth under the calendar date of ‘1840’. At least this is the only reasoning I have so far been able to discover. As we are engaged in remembering the 60th anniversary of Xu Yun’s Parinirvanna, it is important that we consider all aspects of his existence and passing. ACW (12.10.2019) According to the lunar calendar of China, the date of the 29th day of the 7th month is significant as it is simultaneously the birthday of Master Xu Yun (虚云), and the day on which the birth of Bodhisattva Kṣitigarbha (既是地藏 - Ji Shi De Cang) is also commemorated. When the details of Master Xu Yun’s extraordinarily long-life are looked backed upon, it is true to say that there would be few who would remain ‘unmoved’ by his example, of suffering and dedication. Even when very young, he had no interest in the ordinary (outside) world and often refused to leave the house, but when older he gave-up the life of the householder and extensively traversed the mountains and the waterways. After practicing the Dharma for over a hundred years, all his sufferings were forgotten (and made trivial) compared to the vastness of his realised enlightenment and extent of the power of his physical appearance in the world. Master Xu Yun led others steadfastly to the ‘other shore’, and like the Moon reflected water, he was able to inspire others to penetrate the empty mind ground and perceive that which is beyond all duality. This article has been written on the 29th day of the 7th lunar month (2008). This day each year is commemorated as the ‘Day of Manifestation’ of the Bodhisattva Kṣitigarbha (a metaphysical appearance ‘free’ of human parents, conception or conventional birth), and the actual ‘birthday’ of Master Xu Yun (1839-1959) - the product of the amorous interaction of his two human-parents. The family of the Venerable Old Monk Xu Yun (虚云老和尚 - Xu Yun Lao He Shang) was originally from the ‘Xiangxiang’ (湘乡) area of Hunan province, situated in central China. Master Xu Yun was born on the 29th day of the 7th lunar month, during the 19th year of the reign of the Qing Dynasty Emperor named ‘Daoguang’ (道光) - which equates to the year ‘1839’. His family name was ‘Xiao’ (萧), and he was given the (ordained) Dharma-Names ‘Gu Yan’ (古岩) - or ‘Ancient Rock’ and ‘De Qing’ (德清) - or ‘Virtuous Clarity’. However, in his 61st year of life (1900-1901), after much travelling and hardship, Master Xu Yun retreated into the remote hills and changed his name to ‘Empty Cloud’ (虚云 - Xu Yun) as a means to escape attention and practice meditation in isolation. According the Chinese lunar calendar, Master Xu Yun left his body on the 12th day of the 9th month, in the year 1959. He passed away in the ‘Reality Thusness’ Temple (真如寺 - Zhen Ru Si), situated on ‘Yun Ju’ (云居) Mountain, in Yongxiu County, Jiangxi province. Master Xu Yun was in his 120th year, and his 101st year as an ‘ordained’ Ch’an Buddhist monk. His relics are preserved at the ‘South Enlightenment’ Temple (南华寺 - Nan Hua Si), situated near Shaoguan City in Guangdong province. Old Master Xu Yun is acknowledged as legitimately inheriting ALL five Dharma-gates (or ‘lineages’) of the Ch’an School. The five Ch’an gates are 1) Linji lineage (临济宗 - Lin Ji Zong) 2) Caodong lineage (曹洞宗 - Cao Dong Zong) 3) Wei Yang lineage (沩仰宗 - Wei Yang Zong) 4) Yunmen lineage (云门宗 - Yun Men Zong) and 5) Fayan lineage (法眼宗 - Fa Yan Zong). This is why Master Xu Yun is known today as the ‘Ch’an Lineage - Grand Authority’ (禅宗泰斗 - Ch’an Zong Tai Dou). Indeed, throughout his lifetime he has incomparably and greatly contributed to the inheritance and promotion of Ch’an Buddhism. When he was 17 with his mind set on leaving the world, his father arranged for him to marry two young women – one surnamed ‘Tian’ (田) and the other surnamed ‘Tan’ (谭) - but Master Xu Yun ignored them and continued his life of living quietly and meditating in isolated parts of the house. In this way he retained the purity of his mind, heart and body with no impurity of any kind. With every thought he directed his attention toward the Buddha without fail. At 19 years old he bid farewell to his two ‘wives’, and quietly left the family home to head into the hills in search of Buddhist ordination. He eventually reached the ‘Bubbling Spring’ Temple (涌泉寺 - Yong Qi Si), where, at the age of 20 years old, he received full Bodhisattva Vow and Vinaya Discipline Ordination from Venerable Old Master Miaolian (妙莲老和尚 - Miao Lian Lao He Shang). The Old Venerable Xu Yun dedicated his lifetime to self-cultivation and worked very hard to purify his mind and body, and to attain full enlightenment. He lived alone on top of mountains and deep within caves for several years. As he sat in meditation radiating peace and compassion, the wild animals were not afraid of him, and he lived next to wolves and tigers with no fear whatsoever. When thirsty he drank rain water or dew, and when hungry he ate wild pine cones and whatever vegetables grew around him. When his practice was well-established, he visited the four great (holy) mountains in search of instruction and to share his extensive knowledge, wisdom and experience. At forty years old, Master Xu Yun decided to go on a pilgrimage to Mount Wutai (五台山 - Wu Tai Shan) – prostrating after every third step – in atonement for the pain and suffering his birth and life had caused his parents culminating at the ‘Dharma Culture Temple’ (法华寺 - Fa Hua Si) situated on Mount Putou (普陀山 - Pu Tou Shan). After years of travelling and suffering from hunger, cold, snow, heat and disease, Master Xu Yun finally arrived at Mount Wutai. At least twice on the journey he was in terrible and desperate danger, but was rescued on each occasion by the timely intervention of the Bodhisattva Manjushri (文殊菩萨 - Wen Shu Pu Sa), whose compassionate function is to rescue people in distress whilst adopting various incarnations and disguises. Even when Master Xu Yun was 95 years old (in 1934/1935) he was still working hard (and making light of discomfort) when he repaired the ‘Southern Culture Temple’ (南华寺 - Nan Hua Si) of the 6th Patriarch Hui Neng (惠能) situated in ‘Caoxi’ (曹溪) in Guangdong province. The 6th Patriarch Hui Neng left his body in 713 CE and he has remained sat-upright in the cross-legged meditation posture ever since. He also repaired a resurgent temple at Yun Men (云门) also in Guangdong province. It is believed that Master Xu Yun practiced Ch’an meditation in at least 15 different temples and holy places. He inherited the ‘Five Houses’ (五宗 - Wu Zong) of the Ch’an School (禅门 - Ch’an Men) and single-handedly rejuvenated life back into the lineages of the Six Great Patriarchs (六大祖庭 - Liu Da Zu Ting) of the Ch’an tradition. In 1953, he was promoted to be the Honorary President of the Chinese Buddhist Association. Throughout his life, Master Xu Yun often endured that which no ordinary person could (or should) endure. After his illness during the ‘Yun Men Incident’, Master Xu Yun dictated his autobiography to his nearest disciples. When asked to write a poem as a short over-view of his life, Master Xu Yun wrote: 坐阅五帝四朝,不觉沧桑几度。 受尽九磨十难,了知世事无常。 ‘Witnessing 5 emperors and 4 dynasties, continuously experiencing the 10 vicissitudes of life. Immense suffering is the normal human condition, without a doubt all life is impermanent.’ The ‘Five Emperors’ are: 1) ‘Daoguang’ (道光), 2) ‘Xianfeng’ (咸丰), 3) ‘Tongzhi’ (同治), 4) ‘Guangxu’ (光绪) and 5) ‘Xuantong’ (宣统). The Four Dynasties are the: a) Qing (Manchu) Dynasty, b) Taiping Heavenly Kingdom, c) Republic of China and d) People’s Republic of China. The ‘10 vicissitudes’ of life are: I) born in a fleshy-sack, ii) hungry and covered in snow, iii) life-threatening dysentery, iv) bleeding from the mouth, v) falling into water and nearly drowning, vi) serious illness, vii) suspended by a rope in water, viii) abdomen cut-open, ix) whole body paralysed like dead wood and x) whole body beaten. Having lived into his 120th year of life, obviously there are many, many interesting and wonderful stories associated with his practice, experience and adventures. Collections to access include ‘Empty Cloud Dharma Master Autobiography’ (虚云法师年谱 - Xu Yun Fa Shi Nian Pu), and the popular TV-Series in Mainland China entitled ‘One Hundred Year of Empty Cloud’ (百年虚云 - Bai Nian Xu Yun). With regard to the latter, many who watch are reduced to tears to witness the selfless attitude and conduct of Master Xu Yun! ©opyright: Adrian Chan-Wyles (ShiDaDao) 2019. Original Chinese Language Text: http://baijiahao.baidu.com/s?id=1643153104898406572&wfr=spider&for=pc 农历七月二十九,既是地藏菩萨的圣诞日,也是虚云老和尚的诞辰日 每每想起虚云老和尚圆寂前所作的那首偈子,心中就感慨万千,无比的感动: 少小离尘别故乡,天涯云水路茫茫。百年岁月垂垂老,几度沧桑得得忘。但教群迷登觉岸,敢辞微命入炉汤。众生无尽愿无尽,水月光中又一场。 今天是农历七月二十九,既是地藏菩萨的圣诞日,也是虚云老和尚的诞辰日。 虚云老和尚,祖籍湖南湘乡,生于清朝道光十九年(1839年)七月二十九日寅时。俗姓萧,名古岩,字德清,六十岁后改字幻游,号虚云。 1959年农历九月十二日,虚云老和尚在云居山真如寺圆寂,世寿一百二十岁,僧腊一百零一,舍利现保存在广东省韶关市南华禅寺。老和尚身系禅门五宗法脉:临济宗、曹洞宗、沩仰宗、云门宗、法眼宗,被誉为近代“禅宗泰斗”,为继承和弘扬佛教做出了无比巨大的贡献虚云老和尚幼年慕道,厌食荤腥,父亲为阻其出家修道,17岁时,为其娶回田、谭二氏为妻,但虚云却居内而无染,一心向佛。十九岁那年,辞别田、谭二氏,潜离出家,二十岁依涌泉寺妙莲老和尚受具足戒。 虚云老和尚一生坚修苦行,曾独自在深山岩洞中苦修数年,不惧虎狼,以松果野菜充饥。后发愿行脚,遍访四大名山,遍参善知识。四十岁发心朝拜五台山,以报父母之恩,从普陀山法华寺起香,三步一拜,饱受饥寒、冰雪、酷暑、疾病之苦,历经三年,终于到达五台山,传说在途中曾经两次遇险,都被文殊菩萨化身相救。老和尚九十五岁高龄时,仍不辞辛苦,返回曹溪,重建南华,中兴云门,历坐十五个道场,重兴六大祖庭,以一身之力兼承禅门五宗法脉,1953年被推为中国佛教协会名誉会长。 虚云老和尚的一生,忍人之所不能忍,行人之所不能行,在云门事变后,曾写下一副对联自述其波澜壮阔的一生: 坐阅五帝四朝,不觉沧桑几度。受尽九磨十难,了知世事无常。 “五帝”分别是:道光;咸丰;同治;光绪;宣统皇帝。“四朝”分别是:满清王朝;太平天国;中华民国;中华人民共和国。 “十难”分别是:生为肉球;饥寒雪掩;痢疾待毙;口流鲜血;失足堕水;大病顿发;索断浸水;险遭剖腹;全身枯木;遭匪毒打。 有关虚云老和尚的人生事迹,非常之多,大家有兴趣可以看看《虚云法师年谱》和电视剧《百年虚云》,在看《百年虚云》的过程中,无数次被老和尚的慈悲所感动,泪流不止。 |
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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