Master Xu Yun (1840-1959) certainly understood the paradox of looking into the fabric of our minds – to ‘see’ beyond that which we look with and that which we look at and through. This process, for a Ch’an Master at least, was not considered a contradiction. This Chinese Ch’an method was and still is viewed as the true essence of the message of the historical Buddha (born in India)! Furthermore, the Chinese Ch’an School considers itself unique in preserving the ‘true’ transmission of the historical Buddha free of all the later modifications, distractions and pollutions that entered the various Buddhist communities. Contemporary Western scholars, of course, consider this attitude to be flawed and its assumption to be wrong. According to Western scholarship (which takes its cue from Japanese Buddhism), this ‘Chinese’ attitude is ‘ahistorical’ and nothing but a culturally bias fabrication. According to Japanese researchers (whose work stems from the 1868 Meiji Restoration) - genuine Buddhism ‘died-out’ centuries ago in China and has never recovered! How strange it must seem to them then, when they encounter Master Xu Yun’s biography (amongst many other eminent Masters) who assert the exact the opposite! Indeed, Master Xu Yun considered many practices associated with Lamaism to be ‘corrupt’, and repeatedly asserted that the immorality and barbarity of the Imperial Japanese Army in China (1931-1945) was the product of the moral corruption of Buddhist practice in Japan. As most Westerners cannot read either the Japanese or Chinese script, they remain unaware of the War Crimes advocated and committed by various Japanese Zen teachers before and during WWII (much of it anti-Western in nature as well as being anti-Chinese) - who later became very famous in the US and lived lives of relative luxury after the War! How strange it seems that very few people have read of how Master Xu Yun heavily criticised a group of Chinese Buddhist monks who had been to Japan and returned home eating meat, drinking alcohol and with wives and children in tow! Although it is true that our minds should be that distracted by worldly matters, at the same time it is equally true that when engaging in worldly matters, the engaging itself must be morally pristine. Of course, there are people living in Japan who are aware of these contradictions and who do seek to make amends and put historical wrongs right. In the heart of those dojo that teach genuine Zen-Ch'an all of it ‘dissolves’ into irrelevance when the correct Dharma is cultivated. I remember how respectful a delegation of Shaolin monks was treated in Japan a few years ago – particularly when they visited a small dojo whose founding ancestor had visited the Shaolin Temple on Song Mountain many hundreds of years ago! The visiting Shaolin Master studied the Chinese Transmission Documents carefully stored away and guarded in Japan – and finally declared them entirely genuine! The name and location of the dojo – together with its historical details – were taken back to the Shaolin Temple and entered in the Records of Genuine Transmission! Although truth maybe difficult to attain at times, this does not mean that we give-up the task of pursuing it. Truth must prevail over falsehood and that is all there is to it!
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A number of myths dominate the Western intellectual landscape regarding the history and practice of Chinese Buddhism. Many of these myths are even perpetuated within Japanese scholarship upon the subject. Eurocentric bias, cultural misidentification and blatant racism are often to blame. However, China is a vast country which continues to manifest its own culture (and destiny) regardless of the nonsense said about it in the surrounding countries. Within Chinese Buddhism, for instance, it is not uncommon to find examples of Buddhist nuns and monks ‘dying’ whilst a) sat uptight in the cross-legged meditation posture, and b) to continue hold this posture unassisted after the physical dying process has finished. Indeed, there are many famous examples of this kind in China today, with even ‘enlightened’ lay-people being able to perform this feat! Moreover, even within modern China, for the devout Buddhist the ability to ‘leave the body’ in this manner is seen to be of great spiritual significance (similar to the shocking examples of the Vietnamese Buddhist monastics in the 1960s – who possessed the spiritual maturity and ability ‘not to move’ during the process of setting-fire to themselves in protest to US and Catholic interference in their country). Chinese Buddhism is often thought to have inherited this practice not from India (where some people believe it never existed), but rather from the very similar (if not identical) Daoist practice. This entire procedure is referred to as ‘Seated Transformation’ (坐化 - Zuo Hua) and involves the departing practitioner to retain the meditation posture with full and clear psychological awareness – whilst the breath is slowly brought to a standstill. This process functions through the conscious awareness integrating into the ‘space’ between each breath – so that the breath is finally left behind. Situated near to the Indo-China Border is the Indian village of ‘Gue’, located in the Spiti region of the State of Himachal Pradesh in North India. As Indian collaborates with the US intrusion into Chinese territory – this area is used by the Indian government as a staging post for the 14th Dalai Lama and his ‘movement’. However, during 1975, an earthquake struck this area of Northern India and opened an old tomb that contained the mummified body of the Buddhist monk Sangha Tenzin – who was sat upright and very well preserved. In 2004, the local police excavated the tomb and removed the mummy. On discovery, it astonishing to find that the mummy was well preserved, with his skin intact and a crop of hair on his head. The mummy was eventually placed in a temple and is open to the public – despite the area being very remote and difficult to travel to. This Buddhist monk is said to be around 500-years old and he has a name that is partly Sanskrit (Sangha) and partly Tibetan (Tenzin). He was placed in a ‘stupa’ after he died, and it is this structure that collapsed during the 1975 earthquake. His name was written on the stupa and he appears to have been protecting the area with his spiritual presence. Interestingly, Chinese Buddhist monks were performing this feat over a thousand years prior to this date (c. 1500 CE) with ‘Hui Neng’ (the Sixth Patriarch of Ch’an Buddhism) still sat upright in a temple in Southern China (d. 713 CE)! Even within the Theravada Buddhist tradition of Thailand there are stories of so-called ‘samadhi suicides’ whereby a Buddhist practitioner enters such a profound state of disembodied bliss that they never re-enter their physical bodies again! Hundreds of years later, these bodies are found still sat upright in remote corners of the isolated jungle, and when ‘touched’ usually collapse into piles of dust... Although the example of ‘Sangha Tenzin’ has attracted all kinds of Western speculations about how he actually managed to ‘mummify’ himself – claiming he starved himself, or ate special food – contradictory processes all apparently carried-out whilst absurdly ‘running’ a lit candle over his body! - the reality is that within Chinese Buddhism (a tradition all but ‘ignored’ by the West) - the ability to leave the body through ‘Zuo Hua’ is carried-out only as a product of advanced spiritual attainment that requires no other ability than to have realised the goal of one’s chosen spiritual path! In other words, to ‘die’ whilst sat upright appears all the way through the Chinese Ch’an literature and is generated through the auspices of ‘spiritual’ will-power alone! There is no trickery involved and examples of naturally dying whilst sat upright is still seen within modern China!
"I think when a person is doing something worthwhile, the pain in the early stage should be a kind of foreshadowing of joy in the later stage." —— Venerable Teacher Chan Yi (禅一) ‘Still’ the Mind – and Transform the Way the World is Perceived. Host: Nowadays, there is a popular offline saying that you have to learn to talk to your body. The first stage of transforming our meditative state is the most difficult, so let yourself persevere more every day, such is the reality of a step by step accumulation, do you think this is a feasible solution? Master Chan Yi: In fact, in the early stages of meditation, there must be certain goals, and even a requirement to temper yourself. For example, in physical education classes – you do pull-ups – but when you are tired, the teacher will tell you, please insist on doing the last two in a much more conscious manner. That kind of painful training is what people are most reluctant to do. I think that when a person is doing something, the pain in the early stage should be a foreshadowing of joy in the later stage. As we are used to a certain way of living before, now that we are entering a time of dramatic transformation, there is often a feeling of discomfort. This feeling of discomfort is not because the training is suitable, nor is it physical, but rather it exists because the ‘habits’ of the mind are not suitable. I often say that sitting in meditation is actually the simplest way of life. Simply cross your legs and sit there quietly - for 5-10 minutes – what is difficult about that? Within this practice we can develop insight into the patterns of our own mind (as if it is like our ‘shadow’), and when fully understood, we can strive to change this conditioning and transform our lives! Just as the numerous levels of patterning are dissolved, replaced and reconstructed – the mind begins to ‘think’ in a new way and the body relates to the environment so that there is no conflict (or damage done). Although we all enter this task from many different directions, we all begin to end-up in exactly the same location of improved inner health and harmonious outer relationships. "It turns out that meditation does not rely on others – and you should not be attached to meditation. Indeed, meditation only works when you place the right amount of effort in its practice – nothing more and nothing less. Meditation is only a ‘method’, or a ‘tool’ which humans have developed to achieve certain types of inner and outer transformation. It is not a permanent feature in your lives because once it has achieved its intended function – it will be placed down just like any ‘tool’ you no longer have a use for. When you have located and penetrated the empty essence of your mind – then meditation will have achieved its purpose.” Master Chan Yi (禅一) Three Layers of Meditation Host: I once met a senior who had learned meditation from (the enlightened lay-practitioner) Master Nan (Nan Huaijin - 南怀瑾) in Taihu University Hall. He told me that you should relax when you sit in meditation, and when you are all relaxed, let your thoughts naturally ‘flow’; don’t grab them or attempt to artificially control their direction. Simultaneously we remain broadly ‘aware’ of the flow of thoughts. I think this is a good start. After you have such an understanding, you immediately relax regarding the matter of meditation, a relaxation from the inside to the outside. This is how I slowly improved from 5 minutes to at least 45 minutes. So Master Chan Yi, this is my personal experience, and I also want to hear your opinions. Master Chan Yi:
In fact, if you have the opportunity to come to our Shaolin Temple (on Songshan), you will find that we are holding a very popular and effective programme entitled the "Ch’an Self-Cultivation Camp" (禅修营 - Chan Xiu Ying) of Shaolin Temple. I have been involved in this and also interviewed many students. Prior to attending, life for them in modern China is so good they are safe and worry-free - but they would like somekind of spiritual outlet. Then, suddenly someone suggests the possibility that they should learn to meditate – and so they seek-out the monks at the Shaolin Temple. At the beginning, meditation seems like a fun game – particularly for people whose everyday lives are so materially comfortable – but then something interesting happens. Once the mind is ‘stilled’ and ‘strengthened’ through meditation, the superficial contentedness is ‘pierced’ and an entirely ‘new’ insight into reality manifests! Many people have never experienced the sheer ‘joy’ and ‘bliss’ of ‘sitting still’, or having ‘no purpose’ - and preferring ‘isolation’ over the noisiness of modern living. As the journey begins – and the student spirals upward in attainment – the student understands that meditation can be ‘easy’ and ‘hard’ in equal measure. To gain the ‘pleasure’ we must accept the ‘pain’ without expressing a preference for one over the other, When we ordinary people learning to meditate, we can regard it as a part of our lives. Just like if you start from tomorrow, you can read a book for ten minutes at the desk before going to bed every night; or read two ancient poems, you don’t need to do too much, you just need to be able to sit down and read it by candlelight (or similar) every day. I don’t want to ask whether I can remember it, or whether I can read it for a longer time, just stick to it. In fact, meditation is also such a requirement: you only need to do it, and after doing it, you will find that you personality, behaviour and understanding has completely transformed beyond what it once was. If we persist, we might even begin to enter the sublime and truly divine states! All this takes is a regular dedication to a method on a daily basis. This is how any skill is mastered in this world. 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’.
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!
Author’s Note: Master Yun-Men practiced a very fluid method of Ch’an teaching. This was true to verifying degrees of all the Five Schools of Ch’an. The Cao Dong did not limit their approach to seated meditation – the Linji was not obsessed with contemplating gong-an. Each School used a general approach more like that of Master Yun-Men recorded here. Turning-Words, quoting sutras, using prevailing circumstances, shouting, silence and even a punch or kick – could all be used to assist the bottom to ‘drop-out’ the barrel. Master Xu Yun found the mummified body of Master Yun-Men still sat-up in meditation – he had been dead nearly one thousand years by the time he was rediscovered. Today, some people say the mummified body ‘went missing’ at a later day, whilst others are of the opinion that the body is still preserved and in safe-keeping. Whatever the case, it certainly seems that Master Xu Yun’s photograph remains the only evidence of its original existence in 1940. ACW (25-10-2020) (25.10.2020) ‘In the hall, the master said: “When a word is spoken, a thousand carts are in the same track which contains (as many things as there are specks of) dust but is still the teaching for conversion and salvation. But what is it worth for a true monk? If the meaning of the British and Patriarchs could be discussed, the Ts’ao Ch’i Path would be a platitude (indeed). If there is someone who can say something, please come forward.” A monk asked: “What is a talk that surpasses the teaching of the Buddha and Patriarchs?” The master replied: “Cake.” The monk asked: “Is there any connection between them?” The master replied: “Clearly.” He continued: “None of you should pretend to be men of clear insight. When I speak of the Patriarchs’ meaning, you immediately ask me about a talk surpassing the Buddha and Patriarchs. Now, tell me what are the Buddha and Patriarchs? Tell me something about the doctrine which surpasses the Buddha and Patriarchs. When I ask you about that which is beyond the three worlds, you (immediately) grasp the three worlds. Are there such things as seeing, hearing, feeling and knowing that can obstruct you? Do you have (any) sound, form or thing (dharma) which can give a clear distinction between right and wrong views? The ancient saints were compelled to me objects to point at that which was real in its whole but was (in fact) unobtainable. If I tell you that there exists something, it will be only form that already hides (the real). If you have not succeeded in entering (it), you should make your own investigation and ask yourselves why, besides wearing a robe, taking food, stooling and urinating, should so many false thoughts arise without any valid reason? There are those who take things easy and meet to study the ancients’ sayings which they memorize and use their discrimination to discuss, boasting: “I now understand the Buddha Dharma!” They speak of creepers to kill their time. Sometimes, they are not content with this and leave their parents and teachers to make long journeys. Why are they so impatient to walk? After saying this, the master took his staff and descended from his seat.’ Charles Luk: Ch’an and Zen Teaching – Second Series, Rider, (1987), Pages 194-195 ‘In 1940 (when Master Xu Yun was in his 105th year of life), after the monastery of the Sixth Patriarch had been completely rebuilt. I went with the Bhiksu Fu-guo to Qujiang to search for the ancient monastery of Ling-shu, but we failed to find it. When we arrived at Mount Yun-Men, we found an old dilapidated temple in the dense thickets which contained the body of the founder of the Yun-men School.’ Charles Luk: Empty Cloud – The Autobiography of the Chinese Zen Master Xu Yun – Revised and Edited by Richard Hunn, Element, (1988), Page 131 Another Chinese language text reads:
‘据《虚云法师年谱》记载,虚云法师初到云门寺时,只见荆棘丛中残存古寺,内肉身一尊,为云门开宗道场。此云门祖师肉身像为虚云法师于云门寺时所摄,后肉身被毁,仅存此照片收录于50年代出版之《虚云法师年谱》中。’ ‘According to the Biography of the Dharma-Master Xu Yun – when he arrived at the ancient Yun-Men Temple, it was in ruins and covered in a thick overgrowth of plants and bushes, etc. The only part that was still intact (and oddly preserved) was the central meditation hall which contained the mummified body of Master Yun-Men Wen-Yan (雲門文偃) [864-949]. Master Yun-Men was still sat upright in the meditation position and it seemed that the power of his spiritual insight was keeping the building from collapsing. At this time, Master Xu Yun arranged for the body of Master Yun-Men to be photographed – and requested that this picture be included as part of his biography. Later, when this mummified body went missing – this photograph remains the only evidence that the body of Master Yun-Men ever existed.’ Chinese Language Reference: https://www.sohu.com/a/342985078_120109092 Japanese Zen Master ‘Dogen’ (道元)[1200-1253], visited Song Dynasty between 1223-1227 CE. His name is written in traditional Chinese script as ‘Dao Yuan’ - which can be literally translated as ‘Way Essence’, ‘Path Foundation’, or ‘Journey Origination’, etc. In reality, the intended meaning of this Dharma-name implies a synthesis of all three meanings, and probably means something like ‘Correctly Following the Profound Path that Leads to the Origination of the Essence’. From a Chinese Ch’an perspective, this suggests the psychological ‘realisation’ (or ‘returning’) to the ‘empty essence’ of the heart of all material reality. This would correspond with the third position of the Cao Dong ‘Five Ranks’ teaching – or the realisation of ‘relative’ enlightenment. This signifies the permanent breaking of the ridgepole of habitual (volitional) ignorance that is the driving force behind cycle re-becoming and the perpetual experience of human suffering, and is said to be ‘beyond’ the worldly already. This is the enlightenment of the Hinayana School beyond which nothing else is expected. Within the Mahayana Ch’an School, however, and particularly within the Cao Dong lineage, the fourth and fifth positions of the ‘Five Ranks’ symbolises the ‘expansion’ of the mind’s awareness, and the ‘integration’ of the ‘form’ and the ‘void’. Without ‘realising the ‘essence of the void’, however, (as the name ‘Dogen’ suggests), none of this can be successfully achieved.
Dogen’s direct Zen teacher in Japan was Master Myozen (明全 - Ming Quan) - a Dharma-name which means ‘Bright Expansion’ (or ‘All-embracing Brightness’) - referring to the state of ‘complete’ Ch’an enlightenment. Myozen was of the ‘Rinzai’ (Linji) lineage of Zen. Within Dogen’s biography entitled ‘Shari Soden-Ki' the following details are recorded: ‘Within a month after Dogen thus began pursuing the Way under Ju-Ching at T’ien-t’ung Mountain, a tragedy occurred. On the twenty-seventh day of that month in the first year of Pao-ch'ing (1225), Myozen died at the Liao-jen Hall. He had fallen ill on the eighteenth day of that month, at the age forty-two. It was in the third year of his stay in Chia. Despite the grave illness of Myoju Ajari, his teacher on Mt Hiei, Myozen had decided to come to China for the sake of the Buddha Dharma, rather than remaining to take care of his ailing teacher for the sake of the teacher-student relationship. Thus, he went to Ching-fu Monastery in Ming-chou to study under Miao yun, and then to Ching-te Monastery on T’ien-t;ung Mountain, studying under Wu-chi Liao-p'ai and Ju-ching successively. According to Shari soden-Ki, Myozen passed away in a perfect posture of meditation sitting. Not only the monks of the Mountain but laymen from the vicinity gathered to mourn his death. During the memorial service, held on the twenty-ninth day, the cremation fire radiated five colours, and three white pearls were found in the ash. In utter awe, the crowd worshipped this strange occurrence. When the bone fragments were picked up, they amounted to over 360 pieces. Throughout the Great Sung, people revered the deceased monk upon hearing of this event. A statue was erected on T’ien-t’ung Mountain in memory of Myozen.’ Takashi James Kodera: Dogen’s Formative Years in China, Routledge, (1980), Page 57 |
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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