From an 'old' transmission document translated in the English language. An extract of the 'Xin Xin Ming' (信心銘) as compiled by the Third Chinese Ch'an Patriarch - 'Sangcan' (僧璨) - given to humanity and all living-beings!
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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.
Given that the prevailing subjective and objective conditions have not proven favourable for this otherwise interesting, groundbreaking and self-empowering opportunity, the International Ch'an Buddhist Institute (ICBI) is a) rescinding and abolishing the project of the 'Open Transmission' of the associated Master Xu Yun (1840-1959) lineage - effective immediately, b) Cancelling any subsequent lineage transmissions - either 'implied' or 'conformed' - through the use of this initiative, and c) clarify that the ICBI does not recognise, endorse or support any subsequent, assumed or further transmissions made by current ICBI Members using this agency to other (unknown) individuals outside the ICBI. Lineage transmission is a grave and serious undertaking and although much emphasis is placed in the West upon 'effort', 'determination' and 'respect' - this appears not to yet apply to matters of a non-material or non-acquisitioned nature. In this matter of realising the empty mind ground there will be no supporting of any type of greed, hatred or delusion. The 'Great Doubting mind' will be re-emphasised time and time again to keep the genuine Chinese Ch'an Lineage of Master Xu Yun (1840-1959) both 'pure' and free from 'corruption'. if you experience 'agitation' in your mind at this announcement - 'good' as you will not pass through this 'Gate' a second time in this lifetime whilst I guard it. Set your mind on realising genuine Enlightenment and all barriers will instantly melt away!
‘(74) Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall give a blow – that is a Pakittiya. (75) Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall make use of any threatening gesture – that is a Pakittaya. (76) Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu shall harass a Bhikkhu with a (charge of) Samghadisesa without ground – that is a Pakittiya. (77) Whatsoever Bhikkhu shall intentionally suggest difficulties of conscience to a Bhikkhu, with the idea of causing him uneasiness, - even for a moment; if he does it to that end – that is a Pakittaya. (78) Whatsoever Bhikkhu shall stand by overhearing when Bhikkhus are quarrelling, or making a disturbance, or engaged in a dispute, hoping to hear what they shall utter; if he does it to that end alone – that is a Pakittiya. (79) Whatsoever Bhikkhu, when he has declared his consent to formal proceedings conducted according to the Dhamma, shall thereafter grumble (about these proceedings) - that is a Pakittaya.’ Vinaya Texts: Trans, By TW Rhys Davids and Hermann Oldenberg, Part I – the Patimokkha – The Mahavagga I-IV, Sacred Books of East (Edited by Max Muller), Motilal, (1982), Page 51 – Rules 74-79 of the 92 Rules retained in the ‘Pakittiya Dhamma’ Section of the ‘Patimokkha’ - or those transgression which the Buddha states demand ‘Require Repentance’ to purify the mind and body of the corrupting kamma of mind and body (influenced by the residual taints of greed, hatred delusion). My role model is Master Xu Yun (1840-1959) - primarily because virtually all the other Masters I have had as excellent teachers have also treated the reputation of Master Xu Yun with the utmost respect. Master Xu Yun is the immense river of ‘Dharma’ within which we all flow into and from which we all emerge empowered and invigorated. Important to this respect is the understanding of the depth and importance of the Vinaya Discipline – the body of work establish by the historical (Indian) Buddha as a guide for monastics and lay-people as they traverse the vicissitudes of life! If the Dharma is a raft which carries all living-beings from this shore to the other – the Vinaya Discipline signifies the rudder and the oars which are used to stabilise the structure and direct it in the correct direct. If the raft heads in the wrong direction – the other shore will never be reached! The raft could spend years traversing the centre of the river and flowing with the tide – unable to breakout of the cycle and reach the other shore. For many people exploring spiritual paths – this is a common experience and hindrance to achieving the final objective of ‘liberation’. ‘(6) Now at that time the Khabhggiya Bhikkhus, on the ground that three robes had been allowed by the Blessed One, used to frequent the village in one suit of three robes, and in another in another suit to rest in the Arama, and in another to go to the bath. Then those Bhikkhus who were modest were annoyed, murmured, and become indignant, saying, “How can the Khabbaggiya Bhikkhus wear extra suits of robes.” And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said: “You are not, O Bhikkhus, to wear an extra suit of robes. Whosever does so, shall be dealt with according to law.” (The waist cloth [Samghati] was wrapped round the waist and back, and secured with a girdle. The under garment (antaravasaka); was and reached below the knee, being fastened wrapped round the loins and reached below the knee, being fastened round the loins by an end of the cloth being tucked in there; and sometimes also by a girdle. The upper robe (uttarasanga) was wrapped round the legs from the loins to the ankles, and the end was then drawn, at the back, from the right hip, over the left shoulder, and either (as is still the custom in Siam, and in the Siamese sect in Ceylon) allowed to fall down in front, or (as is still the custom in Burma, and in the Burmese sect in Ceylon) drawn back again over the right shoulder, and allowed to fall down on the back. From the constant reference to the practice of adjusting the robe over one shoulder as a special mark of respect – the Burmese custom would seem to be in accordance with the most ancient way of usually wearing the robe). Vinaya Texts: Trans, By TW Rhys Davids and Hermann Oldenberg, Part II – The Mahavagga V-X – The Kullavagga I-III, Sacred Books of East (Edited by Max Muller), Motilal, (1982), Page 212-213 – The MahaVagga – Eighth Khandhaka – Section Thirteen. The ‘MahaVagga’ or ‘Great Path’ contains accounts of Buddha's attainment of Enlightenment and the Enlightenment of ten other senior monks, as well as rules for Uposatha days and monastic ordination. Of course, in theory a ‘raft’ is not required to traverse a river from one shore to the opposite – but this is an option that is very dangerous and exposes each aspirant to death by drowning! In the realm of spiritual practice this symbolises the utter failure of a spiritual method used in the wrong way. Quite often, this is the expenditure of energy in a completely deficient and incoherent manner that leaves the practitioner exhausted and perhaps totally unable to recover adequately. In extreme cases it can mean ‘death’. The reality is that the raft of ‘Dharma’ is required which is directed by the ‘Vinaya Discipline’ as no other viable option remains open to the average student. Master Xu Yun understood this reality in a precise manner and was very strict upon insisting that each student should be brutally honest with themselves and others. Lying cannot and does not work when an individual is seeking to traverse the rivers of the suffering of existence! Telling the truth and remain ‘quiet’ when no vocalisation is required is the essence of the Vinaya Discipline! As a raft with no rudder or oars is unable to fulfil its function of safely transporting its passengers to the other side of the river! ‘(1) Now at that time the Blessed One was staying at Ragagaha in the Veluvana, in the Kalanaka Nivapa. And at that time no permission had been given to the Bhikkhus by the Blessed One with respect to dwellings. So the Bhikkhus dwelt now here, now there – in the woods, at the foot of trees, on hill-sides, in grottoes, in mountain caves, in cemeteries, in forests, in open places, and in heaps of straw. And at early morn they came in from this place or from that place – from the woods and where have you – decorous in their walking and turning, in their looking on or lokking round, in stretching out their arms or in drawing them back, with eyes cast down, and the dignfified in deportment. (2) Now at that time the Setthi of Ragagaha went at early morn to his garden. And the Setthi of Ragagaba saw those Bhikkhus coming in from this place and from that place – and on seeing them he took pleasure therein. And the Setthi of Ragagaba went up to the Bhikkhus and said to them: “If, Sirs, I was to have dwellings erected for you, would you take up your abode in these dwellings?” “Not so O householder. Dwellings have not been allowed by the Blessed One.” “Then, Sirs, ask the Blessed One about it, and let me know.” “Very well, O householder,” said they, in assent to the Setthi of Ragagaba. And they went up to the Blessed One, and saluted him, and took their seats on one side. And when they were so seated, they said to the Blessed One: “The Setthi of Ragagaba, Lord, wishes to have dwellings erected for us. What, Lord, should be done?” “Then the Blessed One, on that occasion and in connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said: “I allow you, O Bhikkhus, abodes of five kinds – Viharas, Addhayogas, storied dwellings, attics and caves.”’ Vinaya Texts: Trans, By TW Rhys Davids and Hermann Oldenberg, Part III – Kullavagga IV-XII, Sacred Books of East (Edited by Max Muller), Motilal, (1982), Pages 137-138 – Sixth Khandhaka – On Dwellings and Furniture. The ‘Kullavaga (Cullavagga) records details of the First and Second Buddhist Councils and the establishment of the community of Bhikkhunis (Buddhist Nuns), and further rules for addressing various offenses within the Sangha (monastic community). for addressing various offenses within the Sangha (monastic community).
Remaining ‘silent’ like a broken gong is as important as using expressed words in a timely and precise manner. Indeed, remaining silent at the right moment is exactly what is required to ‘free’ an individual from the habits of their deluded mind and deficient patterns of behaviour. Although viewed with a great respect today – even during his lifetime (when he was in his hundreds) jealous members of the monastic and lay communities often made false and malicious allegations against him. These complaints evolved around false accusations that Master Xu Yun a) routinely broke the Vinaya Discipline rules, and b) did so in the most delinquent and outrageous of manners! He was accused of drinking alcohol and eating meat, as well as sexually exploiting the bodies of young monks who were sent to him for ordination and training! Although not common allegations – when they did manifest – Master Xu Yun would just smile and return to his cowshed for deep meditation – advising that all beings must be automatically forgiven for the delusion that manifests within (and dominates) their minds! Sitting quietly and manifesting compassion, loving-kindness and wisdom is the way that the Vinaya Discipline guides all living-beings to react to environment disturbances! |
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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