The function that has fallen to myself is to exist whilst being neither attached to the void - nor hindered by phenomena. This is nothing special - but it is essential. I must have no wealth, no reputation, and no influence in the material world. This part is easy – as it is a casual rejection of the cultural norms of the time within which I happen to exist. Having attained to a full understanding of Chinese Ch’an through the Caodong lineage – my personal life is insignificant (it is merely a vehicle for the perfection of others). What is important is that a living individual has realised the void and integrated this realisation into the material world. As I get older the physical body is changing – surely a preparation for death. Again, this is not a difficult undertaking – as all things age, cease to function and dissipate. As I enter a deep samadhi during long periods of meditation - the mind is expansive, embracing of the entire environment – with all things arising and passing away within the void. All is a boundless inner and outer bright light - imbued with pure compassion and transformative wisdom. The physical body that defines me is in the midst of dissolving into this realisation. This is the reality that I am experiencing. A dead body might well result – but this is an ordinary vision of dull understanding experiemced by those left behind. It is a situation after the fact of realising enlightenment. The expanded conscious awareness breaks the barrier between physical matter and ethereal spirit. On occasion, such is the power of this process that the material body literally dissolves and disappears. Whatever the case, it seems that I will enter Parinirvana whilst sat upright in seated meditation. I do not know exactly when this will happen – but instructions have been left for a photograph to be taken. Although I have never met you – pure loving kindness is continuously emitting from the centre of my being. All are embraced without discrimination. Bath in the light of this experience, clear the surface of the mind, still its functionality and clearly perceive the underlying (empty) mind ground. Through further training – this awareness will stabilise and expand. May all beings be happy and free from suffering.
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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.
Richard Hunn (1949-2006) once stated that the underlying (empty) mind ground is the essence of ALL phenomena. This is the same today (in the contemporary UK) as it was during the Court of King Henry VIII as it was in the time of Confucius! When the surface mind is free of all 'klesa' - that is all taints of greed, hatred and delusion (that is the 'asava' or 'effluence') - then all thought and behaviour is automatically an expression of the 'Dao' (道)! Perfecting the ability of 'turning' the mind back to its 'empty' essence in ALL circumstance is what Richard Hunn referred to as 'abiding by the Mind Precept'! The 'Mind Precept' is the essence of all Vinaya and Bodhisattva Vows! Although the mind and body can be disciplined with regard to every single thought and action (one at a time in an endless precession) - the Chinese Ch'an tradition considers it a much more effective (and 'advanced') practice to immediately 'return' the mind (as advocated in the Lankavatara Sutra). This (existential) 'turning' of the mind is the essence of the Caodong School of Ch'an as transmitted by Master Xu Yun (1840-1959). The London Peace Pagoda was built in 1984 by the Greater London Council (GLC) and is situated to the North of Battersea Park (itself constructed during the 1850s). It was designed and founded by a Japanese Buddhist monastic but involves no other commitment than to relinquish ALL inner and outer notions of 'conflict'! This idea aligns exactly with uprooting ALL taints of greed, hatred and delusion in the mind (as 'thoughts') and in the body (as 'actions'). Of course, in a world full of injustice, contradiction and violence - as Buddhists - this burden falls entirely upon ourselves. The world may be 'violent' around us (and even against us) but we must proceed without fear. Doing 'nothing' with a clear and calm mind is far easier than committing all kinds of violent actions - but the habits of delusion are entrenched and very powerful as traits or patterns of cyclic manifestation! It is 'breaking' these cycles of 'action' and 'reaction' which is the most difficult undertaking. And yet it is an undertaking that ALL must take and be successful in applying. Therigatha - Groups of Five Verses A Certain Unknown Bhikkhuni (67) It is 25 years since I went forth. Not even for the duration of a snap of the fingers have I obtained stilling of mind. (68) Not having obtained peace of mind, drenched with desire for sensual pleasures, holding out my arms, crying out, I entered the vihara. (69) (That same) I went up to a bhikkhuni who was fit-to-be-trusted by me. She taught me the doctrine, the elements of existence, the sense-bases, and the elements. (70) Having heard her doctrine, I sat down on one side. I know that I have lived before; the deva-eye has been purified; (71) and there is knowledge of the state of mind (of others); the ear-element has been purified; supernormal power too has been realised by me; I have attained the annihilation of the asavas; (these) six supernormal knowledges have been realised by me; the Buddha's teaching has been done. KR Norman (Translator) - The Elders' Verses II Therigathha, Pali Text Society, Oxford, (1991), Page 11
Those who are beclouded by material desires so as to pervert principles And violate righteousness, do so because they do not think... If they Can truly examine themselves and things, their sense of right and wrong And their choice between right and wrong will have the qualities of quiet Alertness, clear-cut intelligence, and firm conviction. Lu Juiyuan [陸九淵] (1139-1193 CE) - Neo-Confucian Scholar Not being attached to words and letters. Another way of looking at it is ‘not being attached to words and sentences’. Either way – I possess no concern whatsoever where the mind of others is ‘placed’ - as that is entirely under the control of the individual concerned. What is interesting is how many individuals want their attachment to words and letters ‘secured’ when engaging in Ch’an Dialogue or Dharma Combat. In other words, such individuals do not want to be ‘freed’ according to the Ch’an Method – no – such individuals want their deluded minds ‘reinforced’ through a distorted Ch’an Method! Well, this kind of deluded self-delusion is not permitted within the lineage of Master Xu Yun (1840-1959). No surprises – just the reality of penetrating and realising the essence of the empty mind ground. Of course, greed, hatred and delusion does not to know or to be told this – as all the deluded mind wants to do is dominate at the point of contact. But what must we do? How lies the path? How come to vision of the inaccessible Beauty, Dwelling As if in consecrated precincts, apart from the common ways where all may see, even the profane? He that has strength, let him arise and withdraw into himself, foregoing all that is known by the Eyes, turning away forever from the material beauty that once made his joy. Plotinus (204-270 CE) - Neo=Platonist Enneads 1.6 (Ascending Towards the One – 8) This is the age-old quandary of the Ch’an Master. Popularity is replaced with compassion. The ‘hatred’ will increase the nearer the practitioner comes to the realisation of the empty mind ground. Prior to this breakthrough – prior to the bottom dropping out of the barrel – the delusion and greed will do everything it can to preserve its dominance! Indeed, entire industries have formed within the world of pseudo-Buddhism which sees vast empires of hero-worship and elaborate business pyramids all conspiring to keep the greed, hatred and delusion intact that the Buddha taught to overcome and transcend a) thousands of years ago, and b) which is obviously embedded in ALL the Sutras (of whatever tradition). Such is the Ch’an Method. No sentiment, no hindrance and no unnecessary emotion. None of these things matter unless the human mind chooses to make it so. The dust-whisk is either ‘raised’ or ‘lowered’ - that is all that matters in the end – as the body holding the dust-whisk will fall away. It may or may not continue to sit upright for centuries (like Hui Neng, Han Shan and many others) - but it might not – like Master Xu Yun who had his ashes rolled into dough-balls and thrown into a local river to feed the fish! We can practice self-denial as well as compassion for others, thus forgoing all sorts of enjoyment. If we can do so, no one will have to endure suffering and there will remain nothing that cannot be Accomplished. It will follow that we will be able to obtain the full fruit of our reward. Master Xu Yun (1840-1959) - in His 114th Year Sixteen-years ago (1.10.2006) - Richard Hunn (1949-2006) died sat up-right in a hospital bed in a Kyoto Hospital. His final words were ‘Let’s go to the bookshop and buy some Wordsworth!’ Dying is the true test as it happens to ALL living creatures regardless of where the mind is placed in relation to the material world. We are all born, diversify into the material world, and retract into the death process. Inbetween individuals traverse through myriad conditions and circumstance. The Ch’an Method does not deny this process – but it does stop the deluded mind in its tracks and directs it to turn ‘inward’ and to observe the very essence of its functionality. Such a process quite often ennobles material existence and adds meaning to a process that many view as possessing no inherent meaning. Of course, parallels can be found in other philosophical systems providing there is non-attachment to words and sentences. As soon as it becomes ‘this’ system versus ‘that’ system – then the liberating power is dissipated, and all effort ceases to be meaningful. Ch’an is the raft the Buddha gave to cross the river. It is not a system to be attached to and presented like an all-conquering (and ‘one-sided’) system that keeps humanity firmly rooted in this plane of perceptual existence! Many do not like the Ch’an which would free them of their attachments – so be it. The burden is theirs – and theirs alone – to be carried.
Translator’s Note: There is an all-important ‘Precept’ missing from this Chinese-language encyclopaedia page regarding Buddhist ordination – and that is the principle of the ‘Mind Precept’ (心戒 - Xin Jie). This is the central practice of ‘Caodong’ Ch’an and all genuine Buddhism. Furthermore, it makes no difference whether a practitioner is a ‘lay’ person or an ordained member of the Sangha – as ALL six senses are continuously ‘returned’ to the empty mind ground at all times during the time of day or night. Therefore, the hundreds of rules each monastic has to follow are immediately fulfilled every moment through this device and it is the method all mature monastics use. This is because the Buddhist rules are not upheld one after another as if in sequence – but are upheld simultaneously – all at once! Conversely, a lay person chopping wood and fetching water immediately ‘spiritualises’ these mundane activities by automatically ‘returning’ ALL six sense organs to the empty mind ground – thus upholding not only the ‘5’, ‘8’ or ‘10’ lay Precepts – but every Precept ever conceived (and none at all)! Obviously, if hundreds of Precepts are meticulously upheld - but the empty mind ground has not been realised - then what good are the hundreds of Precepts? Such a superficial practice merely becomes another example of ‘attachment’! Once the empty mind is realised then it is understood that there is no difference between ‘lay’ and ‘monastic’ - and there are no Precepts that can be upheld if they manifest ‘separate’ from the empty mind ground! ACW (26.6.2022)
Anyone who commits themselves to the Buddhist Path (Dharma) should voluntarily observe (or embrace and uphold) the Rules of Discipline (Precepts) in order to purify the mind, body and environment! In so doing, such a practitioner firmly establishes the purity of the Dharma in the world! These rules were first established by the Historical Buddha in ancient India as a means to support the central element of his teaching commonly known as the ‘Dharma’. The ‘Dharma’ is the ‘Word’ of the Buddha whilst the ‘Vinaya Discipline’ is a secondary vehicle of support and clarification of this ‘word’. Different sets of Precepts have arisen due to varying interpretations developing within the many different Schools of Buddhist Thought. As a consequence, the Rules of Discipline are divided into Five (5), Eight (8) and Ten (10) Precepts for the male and female ‘Laity’ - and Complete Systems of Hundreds of Precepts for the fully ‘Ordained’ male and female ‘Upholders of the Dharma’! Invariably, it is a general rule that ‘women’ are required to adhere to more ‘Precepts’ than men. Broadly speaking, these categories can be described as ‘Hinayana’, ‘Mahayana’, ‘Lay’, ‘Monk’ (Bhikshu) and ‘Nun’ (Bhikshuni), etc. With regards to monastic ordination, a practitioner is only considered a full Buddhist ‘monk’ or ‘nun’ AFTER all the Precepts have been transmitted by a competent and qualified Precept-Master, and accepted, upheld and established as a minute-by-minute (daily) practice by the recipient. Prior to this, however, a male or female ‘Novice’ must adhere to the ‘Ten Precepts’ of purity which include (1) Not to Kill, (2) Not to Steal, (3) Not to engage in Sexual Contact, (4) Not to Lie, (5) Not to drink Alcohol, (6) Not to Adorn the body with Perfume, (7) Not to listen to Music or watch or participate in Dancing, (8) Not to sit or lie upon High Beds, (9) Not to Eat Outside od Set Times, and (10) Not to amass (or handle) Silver and Gold! The Buddhist monks of the Theravada School Uphold 227 Precepts, whilst the nuns Uphold 331 precepts. The Buddhist monks in China Uphold 250 precepts, whilst the nuns Uphold 348 precepts – whilst Tibetan Buddhist Lamas Uphold 253 precepts. Chinese Buddhist monks and nuns (who Adhere to the Mahayana) are also required to Uphold the Bodhisattva Precepts. Those monastics who take the Precepts are not allowed to wantonly or casually ‘break’ these Precepts - but they are allowed to declare that they want to abandon these Precepts and return to the unrestrained Secular world. Those who break the Precepts – but who wish to remain a monk or nun - will be punished as a means to resolve the matter of ill-discipline (an action designed to ‘uproot’ the greed, hatred and delusion in the mind and body which led to the infraction). If there are special circumstances, however, and as a matter of both ‘Wisdom’ and ‘Compassion’ - a temporary exception can be applied that involves no punishment. With the Chinese Buddhist monastic tradition there is the convention of applying burning incense cones to specific areas on the ‘Forehead’ and ‘Wrist’ of the ordained Buddhist monk or nun. This is designed, through the resulting pain, to ‘burn’ the importance of the ‘Precepts’ deep into the mind and body of the Practitioner of the Dharma! The pain itself, as it is applied with a ‘Pure Intent’, assists in the uprooting of ‘greed’, ‘hatred’ and ‘delusion’ from the mind and body of the ‘Dharma Practitioner’! Invariably, the resulting ‘Black’ scars are burnt into the skin in rectangular groups of ‘3’, ‘6’, ‘9’ or ‘12’ dots! The ‘Black’ scars often fade to ‘White’ dots – and the more ‘dots’ a practitioner carries – the greater their strength is considered in Upholding the Precepts! When ‘Taking the Precepts’ period is over, the practitioner is issued with a ‘Certificate of Precept-Taking’ and a ‘List of Precepts’ taken, etc. Chinese Language Reference: https://baike.baidu.com/item/受戒/32136 佛教制度 凡皈依佛教的人都应受持戒律,以便更好修行。因不同教派对教义的不同理解,产生了不同的戒条。分为五戒、八戒、十戒、俱足戒等。或小乘戒、大乘戒、居士戒、比丘戒、比丘尼戒等。出家者受持戒法后即成为正式僧尼。 沙弥和沙弥尼必须受持十戒,即不杀生、不偷盗、不淫、不妄语、不饮酒、不涂饰香鬘,不视听歌舞,不坐高广大床、不非时食、不蓄金银财宝 。上座系佛教比丘有227戒,比丘尼有331戒,此传汉地比丘守250戒,比丘尼守348戒,藏传佛教喇嘛持253戒。 信奉大乘的汉地佛教僧尼还须受菩萨戒。凡受戒者不许破戒,但允许声明舍戒还俗。破戒者要受到惩罚。如果遇特殊情况,也可以暂时破例开戒。为表示笃信佛法、虔守佛规,需受戒,即用戒香炙烧头额或手腕,炙成3个、6个、9个或12个黑疤,越多表示越虔诚,戒期完毕,由传戒者发给“戒牒”及“同戒录”。 Jingju Temple (净居寺 - Jing Ju Si) was built during the Tang Dynasty (705), and its initial name was "An Yin Temple" (安隐寺 - An Yin Si). In the second year of Kaiyuan during the Tang Dynasty (714), Ch’an Master Xingsi (行思) was entrusted by the Sixth Patriarch Huineng to travel from Nanhua Temple to Qingyuan, to open up a Buddhist Training Hall and promote the Ch’an method of "Sudden Enlightenment". Xingsi passed away in the twenty-eighth year of Kaiyuan during the Tang Dynasty (741), Located in Ji'an City, Jiangxi Province, this temple was the ancestral court of the Qingyuan School of Ch'an Buddhism. From this, it is divided into three schools: the Caodong School, the Yunmen School, and the Fayan School, which has influenced as far as Korea and Japan and Southeast Asia.
Considering how Japanese Buddhism eventually abandoned the Vinaya Discipline as a formal requirement for monastic training – I was pleasantly surprised to read Master Dogen’s view on this matter as contained in his extraordinary Shobogenzo (正法眼蔵 - Zheng Fa Yan Zang) text - literally ‘Correct Dharma-Eye Storehouse’. As Dogen expresses more than one dimension of reality at the same time – it is prudent not to jump to conclusions. For instance, he states that the status of monastic ordination is far-superior to that of lay-existence on the grounds that all impurity has been abandoned through the ordination process. Dogen further criticises as ‘wrong’ all those Ch’an Masters he met in China who said that there is no difference between a Buddhist monastic and a lay-person – but is Dogen correct? He certainly makes a very powerful argument that is difficult to uproot rhetorically. Obviously, a Buddhist monastic who commits themselves to the over-two hundred Vinaya Discipline Rules is most certainly worthy of respect – particularly as they also commit themselves to follow the numerous (similar) Bodhisattva Vows! Theravada and Mahayana monastics give-up all direct connection with the household and the worlds of politics and work. For Vajrayana monastics, however, the situation is slightly different as the Tantri School begins and ends from the position of complete enlightenment, and work from the premise that the empty mind ground (Buddha-Nature) underlies all phenomena evenly – including the monastic and lay worlds of existence. Although many Tantrikas can spend decades in isolation practicing their ‘methods’ of self-purification – it is also true that some monks and nuns of this tradition marry one another sand use the machinations of married-life as yet another type of ‘yogic practice’ seeking unity in the one and oneness in the unity. Dogen states that not one single lay-person ever realised enlightenment during the Buddha's lifetime – but this is a mistaken notion as there are at least twenty-one examples spread throughout the Pali Buddhist Suttas recording the attainment of full enlightenment by both male and female ‘lay’ followers of the Buddha! Some were enlightened by being in the presence of the Buddha, some were enlightened when he looked directly at them, whilst others were enlightened when they heard the Buddha’s voice (and/or put his teachings into practice)! The Buddha explained this by saying that these lay-people had built extraordinarily positive karma in their previous existences which meant that their lifestyle in this existence merely needed a slight nudge for the ridge-pole of ignorance to be thoroughly smashed! Of course, this is not the typical situation for humanity as many ordain and find the life very difficult due to the very heavy and negative karma they have to carry and attempt to uproot through Buddhist practice. Dogen does not seem to be that impressed with the example of the enlightened lay-man – Vimalakirti – despite the Buddha explaining that Vimalakirti was a thoroughly enlightened Bodhisattva who took various forms merely to ‘liberate’ those he was destined to encounter during each lifetime. Furthermore, Hiu Neng was a layman when he inherited the Ch’an Dharma and became the Sixth Patriarch (although he was ordained many years later). Within the Ch’an Records in China it is stated that men, women, children, animals and even trees and inanimate objects have experienced enlightenment! As the empty mind ground (Buddha-Nature) underlies all phenomena, and given that the enlightened mind is expansive and all-embracing, there is no situation, person, living-being or object that exists outside of it. As this is the case, how can a monastic be ‘superior’ to a lay-person'? Although I follow the Vinaya Discipline and the Bodhisattva Vows as a married layman – when I was a cloistered Ch’an monk I was continuously reminded of the need to practice ‘humility’. A Buddhist monastic is nothing but a ‘beggar’ - albeit a beggar who has direct access to the sublime teachings of the Dharma! A beggar owns nothing, controls nothing and drifts from place to place when not anchored by a regular monastic routine. He or she has no worries because the world of worries has been thoroughly renounced. There is nothing ‘superior’ about being socially useless. Furthermore, the hexagrams of the ‘Yijing’ (Classic of Change) are built line by line from the base upwards. Whether or not the hexagram is ‘strong’ or ‘weak’ depends on the first two lines! It is these two foundational lines that hold and secure the other four lines in place and give the entire hexagram meaning. As the Buddhist monastic is the foundational support for Chinese society, he or she must comprise the lowest two lines of the six-lined structure. This is how the four higher lines that constitute Chinese culture are supported and ‘lifted-up’ by the bottom two lines which gain their broad and universal power through a complete and humble attitude with no wants or fears. Within the Yijing – lines always move upwards from the base so if a Buddhist monastic comprised the upper two-lines there is no ‘supporting’ action for the underlying four lines - as these two lines above are moving forever upward on their own and will soon be out of the picture! Buddhist monastics are empowered because they are ‘humble’ and voluntarily take the weight of society upon their shoulders! However, this should not fall into an ‘elitist’ position that nullifies the very purpose of ‘humility’! Given the correct conditions, a good teacher and an effective method – anyone can realise complete and total enlightenment. Even today in China, Ch’an monastics are always humble and unassuming. They always possess the attitude that they are ‘nothing’ and that they exist to support and serve society. As there is no ego involved, none of this has anything to do with money or status. It is just the next thing to do. Having said all this, I believe Dogen may be protesting about the ‘dishonest’ mind often found within lay-society which pretends it is enlightened and contrives to exploit others and make profit out of seeming to help! These people are making hellish karma for themselves and are their own worst enemy.
The Huayan (Flower Garland) Sutra (Sanskrit: ‘Avatamsaka’ Sutra) is a very long Mahayana text comprising of thirty-nine in-depth chapters explaining a multidimensional and interlocking system of diverse domains, realms and realities that are all connected by an identical underlying reality (from which) and within which all these diverse modes of existence manifest. The first thirty-eight chapters explain the structure, texture and function of this lucid reality, with this (final) thirty-ninth chapter actually dealing with the explorations of the (pure) young man named ‘Sudhana’. Although the Bodhisattva Manjushri instructs him to travel far and wide and receive instruction from fifty-three enlightened beings (comprised of male and female Buddhist monastics, male and female lay-people, Bodhisattvas including Manjushri himself, non-Buddhists (including Hindus), gods, goddesses and spirits, etc. Eventually, Sudhana realised that although reality is vast and enlightened-beings (representing the fifty-three stages of Bodhisattva development from ignorance to enlightenment) exist throughout the three-time periods of past, present and future – the reality is that with the correct training – this underlying (empty) reality can be ‘pierced’ and ‘realised’ here and now.
As the entirety of this multidimensional reality is interconnected by a structure that resembles ‘Indra’s Net’ - regardless of where (or ‘when’) an individual happens to be, this ‘wall of outer reality’ (reflected inwardly as a continuous stream of deluded thought) can be ‘penetrated’ through the development of meditative insight. Indeed, the final thirty-ninth chapter of the Huayan Chapter is what might be termed the ‘traditional’ Sutra-section of this text – with the other (preceding) thirty-eight chapters being an intricate and sophisticated extrapolation of this vision. Although moving around within time and space can be useful and sometimes even required for individual development – from a Ch’an perspective it is better to sit ‘like an iron mountain’ and cultivate the appropriate insight into the fabric of reality that exists everywhere and at all times. This is why the Huayan Sutra explains that reality Is comprised of four attributes which are a) noumena, b) phenomena, c) integration of noumena and phenomena and c) the unhindered functionality of all phenomena. The ‘noumena’ is the underlying, empty mind ground, whilst the ‘phenomena’ comprises ALL of material existence. These are not two separate (parallel) states acting in concordance, but are rather two-sides of the same coin of reality. Within the deluded state, individuals cannot see beyond the phenomenal expression of reality. All they see is the (outer) material world of external objects which is reflected (inwardly) as a stream of continuous deluded thought. If a suitable meditational technique is applied to the individual mind – then the mind and body becomes ‘non-attached’ to the world of (external) material objects – a process which removes the impetus that powers the (internal) stream of deluded thoughts. Outer non-attachment is reflected within as the attainment of a ‘still’ and ‘pure’ mind. When the surface of the mind is ‘still’ there is no longer a stream of ‘obscuring’ thought which hinders insight and understanding. Like a crystal-clear lake – the individual can ‘see’ right to the bottom of the watery depths. With further training, the practitioner can fully enter into (and understand) the ‘empty’ world of the ‘noumena’ within which all things arise and pass away. The Caodong School of Ch’an developed its Five Ranks of Prince and Minister symbology from an integration of Confucian and Daoist roundel technology, together with the use of ‘trigrams’ and ‘hexagrams’ as contained within the ‘Classic of Change’ (易經 - Yi Jing), as well as the conceptual understanding of ‘yin’ and ‘yang’ (陰陽). These five-roundel schematic can also be represented by a ‘thunderbolt’ motif (commonly found within the Chinese and Tibetan traditions of ‘Tantra’). The five roundels represent the human mind as its understanding progresses from the state of ‘ignorance’ to that of ‘enlightenment’. This developmental understanding is conveyed through the ‘shading’ and ‘non-shading’ of the roundels (or the ‘lack of light’ and the ‘presence of light’). The Caodong Masters used hexagram 30 - ‘䷝’ (離 - Li) - of the ‘Classic of Change’ to represent the fully enlightened mind (and body). Within ‘Yijing’ symbology this represents ‘double fire’ or ‘yang over yang’ (as two solid yang lines firmly hold the lone and broken central ‘yin’ line in check). As this is ‘fire over fire’ - then enlightenment is shown as being ‘complete’ and expressed as existing in all directions without hindrance or limit! As the enlightened mind exists in the ever present ‘here and now’, the Caodong Masters designed their developmental schematic starting from the ever-present but as of yet unrealised ‘enlightened’ position and working backwards – generating shaded roundels that represent the various levels of deluded obscuration associated with the ‘deluded’ states. The five roundels of the Caodong School possess the internal logic of the ‘Yijing’ - whilst further representing the methodology of the Huayan Sutra. The ‘noumena’ is identical with ‘yang’ whilst ‘phenomena’ is equated with ‘yin’ - as the two systems interlock perfectly and appear to reinforce the general thinking that underlies the structure of the Huayan Sutra. Furthermore, the ‘noumena’ is also equated with the ‘Host’ (or ‘real’) position of Ch’an – whilst the ‘phenomena’ is identified with the ‘Guest’ (or ‘seeming’ position), etc. The yin-yang concept represents a permanent interaction of ‘shade’ and ‘non-shade’ - just as the Huayan Sutra advocates the permanent interaction of the ‘noumena’ and the ‘phenomena’. There is a perfect ‘integrating’ of the ideology of the ‘Indian’ (Sanskrit) Huayan Sutra – and the Chinese yin-yang system as used by the ‘Chinese’ Ch’an School. I am of the opinion that the Huayan Sutra motivated the Caodong Masters to ‘pull’ together Ch’an methodology with the yin-yang concept and ‘Yijing’ symbology – as well as Confucian and Daoist roundel technology. The five roundels represent the gradual ‘clearing’ of a practitioner’s insight as their Ch’an training progresses clearing the delusion from the mind. Initially, the ‘host’(noumena) is ‘hidden’ within the ‘guest’ (phenomena) and cannot be readily perceived even though there is a ‘sense’ that it is out there somewhere (this is the first position)! As training progresses it is understood that the ‘guest’ is ensconced within the ‘host’ (this is the second position). With further (sustained) training there is the sudden ‘resurgence’ of the ‘host’ or ‘real’ (‘noumena’) position where the mind is permanently ‘stilled’ (represented by the third position). This is often termed the (relative) ‘enlightenment’ of the Hinayana. With further training, the mind’s perception ‘expands’ so that the ‘noumena’ (void) and ‘phenomena’ (form) stand in a balanced opposition to one another. This demonstrates the subtle delusion of duality which still persists and this is why the Caodong Masters explain this fourth position as ‘not one’. When this last subtle barrier is dissolved – then the fifth position of ‘full enlightenment’ is achieved which the Caodong Masters describe as ‘not two’. Within Huayan Sutra thinking – this represents the perfect integration of the ‘noumena’ and the ‘phenomena’ - whereby all of the material objects in the world exist in their proper place and without hindrance or limitation of expression and functionality. From the Ch’an position, the advice is usually to be ‘neither attached to the void nor hindered by phenomena’. Once the Ch’an practitioner fully understands the ‘noumena’ and the phenomena’ - then all that remains is for the individual concerned to simply ‘adjust himself to circumstance’ whilst acting in the best interests of all living beings. This means that the ‘frequency’ of the phenomenal world one happens to exist within is fully understood and the path of least resistance is taken – unless, of course, injustice is such that a Ch’an Master is called upon to act in the best interests of humanity. Noumena and phenomena represent a totality of reality – an ebb and flow in innate and functional energy within which the mind and body manifests. If we sit and meditate ‘like an iron mountain’ here and now – then human insight will fully perceive this reality and dissolve all the delusional barriers that usually prevent this direct perception. Just as a single hexagram of the ‘yijing’ contains the essence of the other sixty-three hexagrams – one of the five Caodong roundels contains the essence of the other four. This recognition of multidimensional functionality is exactly how the Huayan Sutra has influenced the Chinese Ch’an School. (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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