Translated by Adrian Chan-Wyles PhD
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’.
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As individuals we have direct access only to our own mind and body, as our ability to single-handedly change the external world is severely limited. The Vinaya Discipline is designed to change the mind and body – or those things we can more readily change instantaneously. Everything else is mediated through the influence of our well-chosen words and precise actions. With purity of intent – our mind (and behaviour) is free of greed, hatred and delusion. In this way an individual can slowly influence the world - one drip at a time can. This can illicit substantial change given the right circumstance, but it is more likely to see small but profound changes. Influence in the Dharmic sense is ‘local’ on the interpersonal level, although the internet enhances the reach of Dharmic literature in all directions. I suspect that Master Xu Yun (1840-1959) ‘sensed’ this in an intuitive manner when he requested that key Chinese Buddhist texts be translated into the English-language. This is the state of sublime communication that allows humanity to gain knowledge about its own intrinsic nature. What else is needed? Certainly not more of the mundanity that defines the daily existence of most ordinary people. Looking within must be carried-out with strength and purpose. Having access to texts that support and clarify this procedure is the gift that Master Xu Yun bequeathed the world. Those who carry-out his instructions must be ‘like nothing’ in the eyes of others. They must refuse all payment, avoid all honours and then pass away quietly in obscurity so that their names be lost forever. What freedom this is!Living each day is a blessing brought by nature. Time is far too long for many – and painfully short for others. Injustice permeates reality, this is true, but the Dharma allows a certain and definite virtue to radiate outward into the world and assist all beings without end or discrimination. This is the realised ‘void’ as it permeates out into physical ‘form’ Sometimes, having to ‘live’ is an act of courage for some people, whilst for others life seems far too easy. The Dharma transcends all differences and sets humanity ‘free’ from the limitations of bodily existence. Living within a body as if the boundaries of the body not exist! Allow the awareness of the conscious mind to transcend the body and embrace the entirety of creation! This is the power of the void! This is how we build something that endures – something which is spiritually superior and far outlasts the existence of the human body!
The best transmissions of the Dharma happen naturally and unexpectedly. The worst are contrived and actively sought-out. The first example is ‘pure’ whilst the second example is ‘impure’. The problem is that the ego is attracted to transmission – but is entirely unable to meet the demands of such a responsibility! There are no short-cuts to be depended upon by humanity. This can only happen if the principle of humility has been thoroughly embraced, penetrated and integrated with. There is no other way. Transmission cannot be ‘bluffed’ like a business meeting designed to make or encourage material profit. How could it be? As humanity ‘takes’ continuously from those who have inherited the Dharma! Being able to continuously ‘give’ without end, acknowledge or reward is the reality of genuine Ch’an transmission! Although ‘selling’ the Dharma in the West in fairly normal and to be expected, the historical Buddha never once asked for any type of payment for sharing his wisdom. Indeed, he rejected all forms of commerce and replaced all exchange of goods and services with the simple act of ‘begging’. In China, an emperor outlawed deliberate begging by the Ordained Buddhist Sangha and instead stated that each monastic must be a strict vegetarian and till the ground to grow their own food (as farmers). This is because in the old days, the peasant population of China was already very poor and often had barely enough food for their own survival. Not to be a material burden to the ordinary people, Buddhist monastics had to take care of their own bodily sustenance whilst still providing ‘free’ Dharma-instruction. On occasion, however, Buddhist monastics who are on pilgrimage, are often given food as they walk along the road by the laity they encounter. As it is not expected or demanded – this interaction is tolerated within Chinese culture. Master Xu Yun (1840-1959) stipulated that all Dharma-instruction should be a) the product of correct understanding, b) correct discipline and c) correct motive. This means that providing an individual has undergone adequate training – then the resultant Dharmic-understanding must be provided ‘free of charge’ (‘correct motivation’). This is to prevent those with money (but no ‘wisdom’) ‘purchasing’ influence over the Dharma-teacher and compromising the integrity of the Dharma. Needless to say, anyone who actively or deliberately ‘charges’ for the Dharma is not a genuine Dharma-teacher and is to be avoided. The accepting of ‘donations’, however, is a different matter but a donation must not be a precursor to teaching the Dharma. If any sense of ‘grasping’ is evident in the mind of the recipient, then he or she is not a true Dharma-teacher.
Using a ‘mala’ - or a set of ‘Buddha Beads’ - can be done in a variety of ways. As each bead is purposely ‘moved’ through the guiding finger and thumb, quite often a mantra is recited, or perhaps a short sentence from a Sutra, etc. Other times, the practitioner may sit quietly and ‘look within’ as the beads proceed. A Buddhist mala is usually made of 108, 54 or 27 beads – which while threaded upon a cord may well be divided at regular points by a smaller ‘dividing-bead’. Sometimes, no dividing-beans are used. The cords are tied so that the mala is held in a permanent ‘round’ shape. The beads can be crafted from wood, glass, jade or various other precious stones. Quite often, mala of differing quality and bead quantity are associated with the various holy places of China and produced locally for famous temples to sell to pilgrims, or for people to present as ‘gifts. Some of the smaller mala are designed to be easily worn around the left wrist, whilst the larger type is worn around the neck. Generally speaking, the latter is worn only by ordained Buddhist monks and nuns. The way I prefer to use the mala is through the perfection of pure ‘touch’. This uses the sense of ‘touch’ gained between the thumb and finger which forms a thought in the mind of ‘bead’. As ‘bead’ is a word – this word can be ‘returned’ to its non-perception essence (i.e., the empty mind ground). This is how the sense of touch is used as a hua tou using beads. At the advanced level – the word ‘bead’ does not need to be formed – and the bare sensation of ‘touching’ the bead serves as the meditative object ‘returned’ to its source. When I was a Ch’an monk I was provided with a large (and heavy mala) constructed from beads made of jade. This was a sign of reassurance for the laity (rather like a ‘cross’ within Christianity). As I was permitted to retain my ordained name of ‘Shi Da Dao’ when I was sent out into the world to spread compassionate action – I was also permitted to keep my mala and my ‘black’ robe – which is indicative of the Cao Dong lineage. This large mala spends most of its time hanging on the family shrine nowadays. Although the sense of ‘hearing’ is considered the most efficient and promising sense for humans to return to the empty mind ground, any of the other five Buddhist senses can be used if a practitioner has developed suitable concentrative strength. As the monks and nuns often lived in isolated areas – or went on perilous journeys that were once plagued by banditry and all kinds of occasional lawlessness – different systems of self-defence were created that did not violate the Vinaya Discipline. Objects such as the walking staff, begging bowl and even mala were often modified for combat usage. The ‘fighting-mala’ that I was shown in China was made of metal beads threaded onto thin metal wire. It also had a ‘weighted’ end similar to a ‘throwing-dart’. This type of self-defence was premised upon a mind stripped clear of greed, hatred and delusion – and physical movements designed to ‘nullify’ (but not ‘perpetuate’) the violence being unjustly inflicted upon the monastics. There is quite literally ‘nothing happening’ in a constructive manner – with all sensation relating to the six senses spontaneously being ‘returned’ to the empty mind ground.
The text that requires study is that of the Surangama Sutra as translated by Charles Luk. This should not be confused with the ‘Surangama-Samadhi Sutra’ as translated into English by Etienne Lamotte. The latter is useful but different - as it describes the Early Mahayana and the conversion to following the Dharma by Mara – in the form of a conversion between the Buddha and the Bodhisattva Drdhammati. In both Sutras is the found in-depth discussion of the state of ‘Samadhi’ - or ‘one-pointed’ concentration of the mind achieved through dedicated and focused meditation practice. As this Buddhist practice is considered ‘world-altering’ and ‘heroic’ - both Sutras take the name ‘Surangama’ to indicate the ‘Heroic’ nature of such practitioners. The ‘Concentration’ of the mind facilities the attainment of ALL further states of understanding and enlightenment within the Buddhist tradition regardless of school. Whatever a distinctive Buddhist School might advocate – it cannot be achieved without first mastering ‘Samadhi’. Like the Vimalakirtia Nirdesa Sutra, the Surangama Samadhi Sutra was first translated into the Chinese language by Kumarajiva – the famous Buddhist scholar. Charles Luk’s translation of the ‘Surangama Sutra’ also includes a shortened commentary by Ch’an Master Han Shan Deqing 1546–1623). This Sutra is much more indicative of the ‘directness’ of the Ch’an Method, and defines ‘Samadhi’ as containing ‘three’ distinct attributes of attainment 1) self-evidencing, 2) perception, and 3) form. Correct training penetrates the alaya – or ‘eighth consciousness’ - and smashes forever the false notion of a permanent ‘self’ or ‘soul’ as favoured by many other religions. The Buddha discusses with various Bodhisattvas the merits of using one or other of the ‘six senses’ advocated within Buddhist thought as a means to ‘breakthrough’ the chaotic surface mind (and thus ‘stilling’ it), as well as transcending the dangerously seductive ‘empty-mind’ (which can often produce a very strong ‘attachment’ and ‘world-denying’ tendency). For ‘form’ and ‘void’ to be understood as ‘identical’ whilst simultaneously representing radically different states of being – both concepts must be fully realised, penetrated and transcended without error, doubt or hesitation. Whilst the ‘hearing’ facility is presented as the most efficient method of entering the stream of consciousness in a pro-active manner – it is also true that he other ‘five’ senses can also be used with the caveat as each is not as efficient or as easy as the ear. These are the senses of ‘thinking’, seeing’ ‘smelling’, ‘tasting’ and ‘touching’, etc. Together with the hearing capacity – ALL sensory data (regardless of its ‘type’) can be equally ‘turned’ and directed back inward toward its non-perceptual origination (from within the empty mind ground). My experience is that relative enlightenment is the realisation of a ‘still’ mind by successfully return just one bodily-sense back to its empty non-perceptual essence. Although this is considered complete enlightenment in the Hinayana School – this is not so in the Mahayana School. As the Lankavatara Sutra states – the six senses are like six knots in a length of string – untie one knot and they all untie simultaneously! This means that when the ‘hearing’ is successfully returned – through a period of further disciplined Ch’an training – the other five senses are then realised as returning to exactly the same empty mind ground and the perceptual awareness of the mind is experienced as ‘expanding’ and embracing all things. This is the stage of ‘full’ enlightenment as taught by the Ch’an School and which was confirmed by the Sixth Patriarch Hui Neng in his ‘Altar Sutra’, etc. Certainly, when in a natural state of enlightened repose, the Ch’an practitioner inhabit all six senses simultaneously being a) continuously ‘returned’ to the empty essence, whilst b) continuously radiating wisdom, loving kindness and compassion from the empty mind ground and into the world through the permanently ‘purified’ six senses. This is the Cao Dong Lineage as conveyed by Master Xu Yun (1840-1959)
Translator’s Note: As a scholar reading Chinese texts regarding the life and times of Master Xu Yun (1840-1959), I am aware that Master Hai Deng (1902-1989) was a disciple of Xu Yun and generally very well respected at the Zhenru Temple. For a short-time, Master Hai Deng served as ‘acting’ Head Monk (Abbot). He is photographed with Xu Yun and was a very sincerely and well-respected Ch’an monk. As far as I am aware, he made no claims about his own abilities. Within Master Hai Deng’s biography, it states that he trained in the branch of the Shaolin Temple situated in Sichuan province – a point of fact not mentioned in this article. When Master Xu Yun checked Master Hai Deng’s credentials – he was satisfied that everything was in order and that no fraud was being enacted. However, another close disciple of Master Xu Yun was the Old Venerable Monk Ti Guang (体光). Master Ti Guang was with Master Xu Yun when he passed away. Master Ti Guang was also an expert in Chinese martial arts and one-day ‘challenged’ Master Hai Deng to a ‘fight’ that tests skill. When this event happened – Master Ti Guang quickly defeated Master Hai Deng who accepted the outcome without any sense of resentment. This fight took place in the grounds of the Zhenru Temple. ACW (24/1.2021) In the 1980s, China’s domestic development entered the fast lane, and cultural life was unprecedentedly active. It was no longer the case of the dominance of a model drama – as a hundred schools of thought contended. The movie - "Sichuan Unusual Records" (四川奇趣录 - Si Chuan Qi Qu Lu) filmed by Hong Kong Great Wall Films - became an overnight sensation once it was broadcast. This Movie featured Master Hai Deng who – despite his old age – was still able to perform amazing martial feats of strength, agility and endurance! He was filmed supporting his entire bodyweight (in an inverted position) seemingly ‘balancing’ through the power of just two fingers. This became known in the West as the cultivated practice of ‘Two-Finger Zen’ (二指禅 - Er Zhi Ch’an). Even young people find it difficult to perform ‘hand-stands’ and even less could hold their bodyweight even through a single palm! As this was the case, how could this old Ch’an Buddhist monk (who was already in his 80s) still be able to perform such a feat? Of course, because of this footage and photographs – Master Hai Deng became instantly famous all over China! There were rumours that things were not as they seem even at the time – but these were viewed as the product of jealousy, disrespect and ignorance. Master Hai Deng was an old Ch’an Buddhist monk who had spent his life quietly cultivating the Dharma and training with some of the most famous Buddhist practitioners (such as the Great Master Xu Yun 1840-1959). What really made Master Hai Deng's reputation instantly rise to its apex was his contribution to the documentary film entitled "Shaolin Temple" (少林寺 - Shao Lin Si). At that time, martial arts films were in the ascendant and were the most popular themed. Although the ticket price was comparatively small - the box office still made 160 million! This Shaolin Temple film became an immediate hit in China and throughout the world! Much was made of the abilities of Master Hai Deng’s superb martial arts abilities. It was said he fought off all evil forces that attacked China and led the resistance against Japanese aggression! These stories took on a mind of their own and were repeated far and wide - with each re-telling adding more and more layers of incredible detail! Generally speaking, Master Hai Deng was unaware of most of this additional bolstering as he was not asked whether any of it was correct. As a mature Ch’an monk - Master Hai Deng’s attitude was that ‘winning and losing’ did not matter as he maintained a ‘still’ and ‘all-embracing’ mind. After the death of Master Hai Deng in early 1989 - a man named Jing Yongxiang (敬永祥) published a long biography "The Hai Deng Phenomenon - The God-Making Movement of the 1980s" (海灯现象——八十年代的造神运动 - Hai Deng Xian Xiang – Ba Shi Nian Dai De Zao Shen Yun Dong). This was designed to clear-up all the misunderstandings about Master Hai Deng and in so doing, set the historical record ‘straight’. What is significant about this author is that he was the first journalist to highlight Master Hai Deng’s extraordinary martial arts skills in the early 1980s! This was when he worked as a Reporter for a local Newspaper. Jing Yongxiang had heard that there was an extraordinary ‘old’ Ch’an Buddhist monk living in the area – and he decided to interview him – eventually penning a 940-character article. Jing Yongxiang explains in his book that he is responsible for the hysteria that eventually developed around Master Hai Deng. This was never his intention when he first wrote of Master Hai Deng, his spiritual lineage and martial arts abilities despite being in his 80s – that matters would escalate and cascade out of control – so that a media blitz would be caused both in China (and abroad)! He feels that this situation is his responsibility and that he must put matters right. The question everyone asks is whether Master Hai Deng possessed extraordinary abilities or not? Master Hai Deng was born in 1902, into a family with the surname ‘Fan’ (范). This family lived in Jiangyou area of Sichuan province. His mother died when he was young, and he was brought up by his father (who was a tailor) and lived in poverty. When he was seven-years-old, he began the study of martial arts with his uncle, and then started taking his academic career seriously. Indeed, he excelled as a scholar and at fourteen-years-old he earned a scholarship (by coming ‘first’ in the examination) to enter Mianyang Normal University. During each year of study Master Hai Deng earned first-place out of the entire class. Two years later, Master Hai Deng graduated in first-place. He felt he was too young to work as a primary school teacher – and so he travelled to Chengdu instead – where he was admitted to the Sichuan Law and Political School and Police Supervisor School – both being judicial schools. Master Hai Deng became adept in economics – but at twenty-six-years-old, he encountered two Shaolin monks who had escaped warlords (in Henan) and had come to Chengdu to hide. This was 1928 – the year the Nationalist Government in China decided to destroy the famous Shaolin Temple and kill the monks, etc. Master Hai Deng (whose lay-name was ‘Fan Wu Bing’ 范无病) saw these monks performing their martial arts and was immediately drawn to the Shaolin tradition! As these Shaolin fighting arts are complex and difficult to learn – Master Hai Deng decided to stay with the Shaolin monk named ‘Great Master Ru Feng’ (汝峰大师 - Ru Feng Da Shi) for a number of days. However, Master Ru Feng stated that ‘Shaolin martial arts are not usually passed-on in this manner. If you sincerely want to learn, you must pay your respects at the East Mountain.’ Such an effort would require thirty-two lamps to be lit for the Buddha – which would require a very large amount of burning-oil! This might be where he acquired the Dharma-name of ‘Hai Deng’ (海灯) - or ‘Sea of Lamps’! Master Hai Deng must have passed all the required tests and acts of worship – as he was permitted to study ‘Tong Zi Gong’ (童子功), ‘Lian Jing Hua Qi’ (炼精化气) and ‘Lian Jing Huan Shen’ (炼精化神), etc. An issue here is this. The Shaolin Temple Boxing System is renown as a style specialising in ‘External’ (外 - Wai) technique – and yet according to this list – Master Hai Deng was initiated into the very different ‘Internal’ (内 - Nei) system of training. Afterwards, Master Hai Deng visited many famous temples requesting instruction - and integrated hundreds of different fighting techniques to mature his martial arts ability. During this period, he went to the very strict Shaolin Temple (in Henan) to ask eminent monks for advice. However, Master Hai Deng’s request was refused because he was not a Ch’an monk ordained at the Shaolin Temple – and was not a lay-person (from a ‘known’ local family) registered at the Shaolin Temple. As the Head Monk had not personally authorised Master Hai Deng to receive instruction from the Great Monk Ru Feng – there was some confusion as to how he had come into possession of genuine Shaolin knowledge. During the 1950s - Master Hai Deng became famous for entering fighting tournaments and beating the local and regional champions with ease! During this time, he even trained under Master Xu Yun (1840-1959) at the Zhenru (真如) Ch’an Temple situated on ‘Yunju’ (云居) Mountain in Jiangxi province. For a short-time – at the insistence of Master Xu Yun – Master Hai Deng was the 'acting’ Head Monk (Abbot) at the Zhenru Ch’an Temple (whilst the actual Head Monk was away on a special mission). He returned to and settled in his hometown of Jiangyou during the late 1960s. In 1982, Shaolin Principal Monk Shi Xingzheng - [释行正] (appointed as Shaolin Head Monk at the end of 1983) passed through Jiangyou and had a good chat with Master Hai Deng. Master Hai Deng was invited (with his disciples) to visit the Shaolin Temple in Henan – and stay for a while as a ‘Wandering Monk’ (行脚僧 - Xing Jiao Seng) This time period coincided with the popularity of the movie entitled "Shaolin Temple". His disciples lost no time in writing a manuscript about the origins of Master Hai Deng and his ‘mystical’ association with Shaolin. Generally speaking, what goes on deep inside the Shaolin Temple is off-limits to the media with little knowledge being in the public domain. The Shaolin Temple proper is very different to the numerous Wushu Colleges that surround it and which offer disciplined martial arts study to the general public. As the stories of Master Hai Deng multiplied and spread – the media falsely believed that he was the ‘Head Monk’ (Abbot) of the Shaolin Temple of Henan. This caused a problem in the usually tranquil temple as Master Hai Deng (and his disciples) possessed no authority or status whatsoever. They were simply ‘invited’ guests who had outstayed their welcome. To remedy this situation, the actual Head Monk – Shi Xingsheng - personally issued an ‘Eviction Order’ which saw Master Hai Deng (and his disciples ‘expelled’ from the Shaolin Temple! After he became famous, Master Hai Deng participated in frequent social activities, starred in movies and even visited the United States - serving as a martial arts instructor. All this was vigorously exaggerated by the media, and he became famous. This was all added to by the popularity of the film ‘Shaolin Temple’ - which saw ‘myth’ and ‘reality’ become entwined. This is how a simple Ch’an monk was mistakenly believed to be a high-ranking member of the Shaolin Temple who possessed ‘mystical’ powers! It was even believed that Master Hai Deng was the only person to possess the ‘genuine’ martial art (and health-giving) exercises associated with Bodhidharma! Of the three arts he is associated with, a number of experts have expressed ‘doubts’ about the quality of transmission. These arts are 1) 'Tong Zi Gong’ (童子功) - or ‘Virginal (Yang) Purity (or ‘Young Boy’) Cultivation’, 2) 'Two-Finger Zen’ (二指禅 - Er Zhi Ch’an) and 3) 'Plum Blossom Stake' (梅花桩 - Mei Hua Zhuang) - ‘Standing and Stepping on High Logs’. (In the South of China this is often referred to as ‘Wahlum Forest’, etc). In the famous documentary – which saw Master Hai Deng perform the two-finger Ch’an hand-stand - he was old and this accomplishment had a greater symbolic significance. In his youth he had performed variants of this exercise – changing position, altering the hands and body orientation, etc. Indeed, Master Hai Deng was very famous for this ability – but he seldom performs the exercise on one-hand whilst holding a full hand-stand! It is unclear whether he was ever able to perform this exercise – even when young! Most witnesses recall that whenever they remember seeing Master Hai Deng performing this exercise – he invariably used one-hand (and two-fingers) whilst his feet touched the floor and his body was side-on! What happened during the filming was that the director had Master Hai Deng’s feet pulled-up into position by a rope around each ankle. Once in the inverted upside-down position – both ropes were removed and 80-year-old Master Hai Deng did legitimately ‘hold’ the position (with one foot supported on the wall but cleverly hidden through camera-work). After some minutes, Master Hai Deng was helped down and back onto his feet. Chinese Language Reference: 蜚声海内外的海灯法师,为何会跌落神坛?一位故人道出真相 史海寻踪 - 发布时间:20-03-0722:59 http://baijiahao.baidu.com/s?id=1660503719131912560&wfr=spider&for=pc Master Xu Yun (1840-1959) often advised against a type of ‘False Ch’an’ which must be avoided. Of course, there are many types of ‘false’ states of mind which can be grasped and mistaken as ‘enlightenment’. This is described as being the product of subtle stages of deficient perception and attachment. One example of this (from a position of developed ability) is described as ‘sitting atop of the hundred-foot pole’ - which is the stage of attainment which involves ‘attachment’ to a ‘still’ but as of yet ‘non-expanded’ and ‘non-all-embracing' mind-set. This usually happens after a practitioner achieves the ‘stillness’ of mind attainment which is often associated with the enlightenment of the Hinayana School. It is a definite achievement, yes, but it is not the enlightenment of the Mahayana School. This is the enlightenment of the Arahant and not that of the Bodhisattva. This is the stage achieved by the five-hundred Arahants who walked out during the Lotus Sutra - when the Buddha first explained the enlightenment of the Bodhisattva. After training for a long time, a dedicated practitioner will eventually ‘still’ the mind so that the ‘chaotic’ mind of the beginner is transcended and a wondrous (but limited) emptiness of mind is penetrated. However, as this limited state can only be preserved by ‘attaching’ one’s awareness to it – there is no transition to the stage of the Bodhisattva enlightenment. The Buddha’s Ch’an is synonymous with the Hinayana School – whilst the Patriarch’s Ch’an equates to that of the Bodhisattva attainment. The Buddha’s Ch’an is the achievement of the a ‘still’ mind (explained in the Sutras) that is as of yet ‘non-expanded’ - whilst the Patriarch’s Ch’an (which is beyond ‘words and sentences’) is the fully expanded enlightenment of the Bodhisattva. Within the Ch’an School the tradition of using the symbolism of being ‘stuck’ atop a hundred-foot pole originates with the Great Master Zhaoxian (招贤大师 - Zhao Xian Dai Shi) - also known as ‘Jing Cen’ (景岑) - who was from Hunan and lived during the Tang Dynasty (618-907 CE). His story is recorded in the Chinese-language text entitled ‘Five Lamps Meeting at the Source’ (五灯会元 - Wu Deng Hui Yuan). As these twenty volumes of Ch’an history was compiled in 1252 CE – all the recorded stories happened prior to this date. Great Master Zhaoxian said:
‘百尺竿头不动人,虽然得入未为真。百尺竿头须进步,十方世界是全身。’ “Sitting ‘still’ upon a hundred-foot pole – is not the ‘true’ attainment. Step-off to make progress. Then, the whole-body will manifest throughout the Ten Directions.’ Even my Daoist friends in China tend to view immortality as a long life lived well (usually 100 hundred-years) - rather than taking the concept literally. Keeping mentally and physically fit are subjects we all must a) study and b) participate in - as we are all living human-beings progressing through our lives. We know from the science of genetics that our life-spans can be determined even before birth (with a number of people dying at aged 27-years of ‘natural causes’, etc), but we also know that our choice of life-style can, in many cases, move the genetic bench-mark to a certain extent. A healthy life-style tends to delay death – whilst an unhealthy existence tends to bring death nearer. This was known thousands of years ago and is the reason traditional Chinese medicine (TCM) advocates ‘prevention’ of illness (and accident) – rather than the ‘cure’ of a specific ailment. Although TCM can (and often does) ‘cure’ symptoms today – this was not the original function of its ancient underlying Chinese wisdom. Many ancient cultures, such as the Sumerian, the Greek, the Indian, the Egyptian, the Jewish and the Celtic-Druids, etc, developed various medical systems. Chinese medicine developed into a broad and all-encompassing subject premised upon the well-known concepts of the eight trigrams (gua), yin-yang (shade-sunlight), the Five Phases (Wuxing), qi (vital force) flow and psychological and physical exercise! Even within modern China today, TCM shares a common scientific foundation with Chinese engineering and construction – with Chinese doctors often qualified also in engineering (before specialising within the field of guarding the well-being of the human-body rather than designing and constructing material objects). This demonstrates that there is a common cultural foundation throughout Chinese cultural thought – although modern (Western) medicine is also studied and applied throughout China. Some people (and illnesses) respond more effectively to TCM – whilst other ailments and injuries are more easily cured with modern medicine. Sometimes, a very clever and precise combination of both types is used. This is the case with regards to Covid19 – the Chinese State is responding with a strict modern medicine approach to contain and eradicate the illness at source – whilst individual patients, although also treated with modern medicine sometimes choose TCM – or TCM is recommend by a modern doctor, etc. As individuals, we must take action to guard our health in mind and body the best we can within the society we live. Within the past, Ch’an Masters living in the remote areas of China often sustained themselves through will-power alone as they had no choice. A poor diet coupled with exposure to the elements probably made them very physically weak whilst they made their mind-attention very strong. Many even went as far as eating tree-bark and drinking rain-water for long periods. Their physical poverty was irrelevant to the spiritual training they were undergoing. Very few people in Old China had access to adequate clothing, housing, food or medical treatment, etc, and virtually no one expected to have these things outside of the nobility (about 10% of population). How is this level of ‘non-attachment’ to be achieved? In many ways, the Chinese Ch’an tradition emerged out of the harsh or stark culture of feudal times and has survived into the modern times. Although things are very different within China today, the examples of Vimalakirti, Sixth Patriarch Hui Neng, Master Han Shan and Master Xu Yun, etc, demonstrate that this attitude of ‘non-attachment’ is applied equally in all situations – regardless of whether there is deficient or plentiful material supplies in the environment. A person may inhabit an ill or injured body – whilst possessing a ‘pure’ and ‘shining’ mind. Many people whose bodies manifest various types of disabilities often realise the empty mind ground and no longer consider themselves limited to the condition of their bodies (or situation of their life circumstances). There is a book published in 1965 in the West entitled ‘Three Pillars of Zen’ by an American Zen teacher named ‘Roshi Philip Kapleau’. Philip Kapleau was a good friend of Charles Luk (1898-1978) and was always respectful toward his translation work and the memory of Great Master Xu Yun (1840-1959). He included in his book the extraordinary story of Iwasaki Yaeko (岩崎八重子) - referred to throughout the book as ‘Yaeko Iwasaki’. This 25-year-old young woman in Japan trained in Zen meditation under Harada Roshi (原田 大雲祖岳) in 1935 – much of the interaction taking place via the written word (in the form of posted letters). Although she began her Zen training carrying-out the usual 25-minute stints of seated meditation in the traditional Zazen position, (followed by 5-minute rest periods practicing ‘walking meditation’ before starting again) in the seated Zazen. However, she soon developed a long-term illness (tuberculosis) that prevented her from going-out into the world and participating in seated Zazen. She was so weak she could not even perform Zazen in the privacy of her home – at least not in the usual physical manner. This new situation did not deter her or her Zen teacher. Yaeko Iwasaki read Great Master Dogen’s ‘Shobogenzo’ at least seventeen times whilst lying in bed over a five-year period. This was her immersion into the essence of the Soto (Caodong) School of Zen – whilst Harada Roshi guided her through the Koan-practice associated with the Rinzai (Linji) School of Zen! (Harada Roshi was actually trained in both the ‘Soto’ and ‘Rinzai’ traditions). Yaeko Iwasaki was given the Koan ‘Mu’ to contemplate and penetrate day and night – awake or asleep whilst lying in her sick-bed. No matter what moment of the day it was, or how she felt at a particular moment – she was tasked with manifesting ‘Mu’ clearly (like a ‘hua tou’) - until its essence (the empty mind ground) manifested and became ‘clear’! As her father had died suddenly, and given that her health was deteriorating rapidly, a very real and profound ‘fear’ of death acted as the key motivation for her continuous Zen-practice regardless of circumstance. A sense of desperate urgency was very much present as she did not know how long she had to live – only that her life could end at any moment without warning! This dramatic situation is exactly like the Zen story that states that a Zen-practitioner must desire enlightenment as strongly (and irrationally) as a drowning man demands air! When human-beings are placed in dangerous or highly unpredictable situations – quite often a ‘heightened’ sense of awareness is achieved that interprets the world from an entirely ‘new’ perspective. Yaeko Iwasaki had an alert and bright mind that was inhabiting a body that was a) not functioning properly and b) as a consequence, was close to shutting-down entirely. The biological situation was precarious to say the least. Although still a young woman, Yaeko Iwasaki was going to die without living a full-life and experiencing so many things common to many people. This was a very sad situation – but ‘sadness’ had to be replaced with ‘clarity of thought’ and ‘self-pity’ had to be transformed into a ‘positive’ and highly ‘focused’ Zen-mind that would stop for nothing regardless of existential situation! As her life-force (qi) began to ebb-away – Yaeko Iwasaki achieved a total and full enlightenment! Her story should serve as an inspiration for us all!
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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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