This is a matter of human perception. The Ch’an Masters of old new a thing or two about this subject. When we look at the empty mind ground (void) – we are always approaching this subject the wrong way around – and we are all seeking a radical re-orientation of perception. The Caodong Masters preserve the tradition of the Lankavatara Sutra – within which the Lord Buddha discusses the ‘turning about’ that must occur in the deepest levels of the mind. It is important to remember that Bodhidharma (the 28th Indian Patriarch) brought the Lankavatara Sutra to China around 520 CE and this Sutra – when interpreted correctly – is the foundational text of the Chinese Ch’an tradition. Furthermore, it is also important to avoid falling into the traps of pure idealism (avocated by DT Suzuki) and pure materialism (advocated by those modern schools of Buddhism that encourage and normalise ‘greed’ over ‘transcendece’). It is very clear that the historical Buddha stated that the mind is impermanent, and that the material world exists independent of human perception. This means that the act of perceiving the material world should not be mistaken as an act of ‘creating’ the material world that is being perceived. As the Buddha identifies the internalised cultural traits of greed, hatred, and delusion as comprising the interactive origin of all forms of human suffering – it is precisely these ‘taints’ (klesa) which must be permanently ‘uprooted’ from the surface and deeper mind if the empty mind ground is to become apparent. The material world is internalised as a myriad of obscuring thought patterns and emotions which crowd the mind so that contact is lost with a pre-perceiving mind. A pre-perceiving mind is a functioning construct that is unhindered by a) the material world, and b) the internalisation of all experiences, thoughts and feelings accrued through body and environment interaction. In other words, a pre-conceiving mind free of obscuration is precisely how the Buddha (and his lineal descendants) described what is now routinely referred to as the ‘empty mind ground’. Through reversing the flow of sensual perception, all the data received through the six senses is retutned to its collective empty essence. This is the purpose of all genuine forms of Buddhist meditation, particularly the Hua Tou and Gongan methods. 1st Rank of Prince and Minister (Host [Void] Obscured within Guest [Form] - Ignorance) (Unenlightened): The Minister does not know where the Prince is, has never heard of the Prince, and possesses no knowledge of how to establish communication with the Prince. 2nd Rank of Prince and Minister (Guest [Form] Stirred to Find Host-[Void]) (Training): The Minister receives instruction and is told that the Prince exists and how he might go about locating him! Although the Prince is still not fully seen – a vague notion of where he might be now exists! All training methods seek to exploit this knowledge and find the Prince! 3rd Rank of Prince and Minister (Host [Great Resurgence] – [Void Rediscovered]) (Relative Enlightenment): When one sensory-stream is returned to its empty essence (not an easy achievement) then ALL the other five senses in the Buddhist schematic are automatically returned to exactly the same empty mind ground. The empty mind ground (or ‘Prince’) can now be perceived – but only from the perspective of the Minister. The functioning mind has not yet experienced the radical ‘turning about’ as described in the Lankavatara Sutra. Many mistake this stage as full enlightebment. 4th Rank of Prince and Minister (Host [Void]-Guest [Form] - Reunited) (Collective Attainment): The surface mind is quietened through its association with the empty mind ground (the deep mind). Furthermore, the surface mind (and the environment it perceives) comes into alignment with the empty mind ground – but there is still no integration of the ‘form’ and the ‘void’ (as dominant perception resides in the surface mind). Neither attached to the void nor hindered by phenomena is the way to proceed. Many mistake this stage as full enlightenment – even though no ‘turning about’ has occurred. 5th Rank of Prince and Minister (Host [Void]-Guest [Form] Fully Integrated) (Absolute Attainment): The Host and Guest fully integrate so that form is void and void is form (a realisation termed "Host-in-Host" in Ch'an Texts). This corresponds to the centre of perception permanently shifting from the surface mind into the deep (empty) mind. From this point forward, reality is perceived from the empty mind ground through a surface mind that reflects the outer world whilst remaining fully detached from outer world which it perceives. As the mind is now non-attached to externals, the agencies of greed, hatred, and delusion which govern attachment nolonger exist as there is no place for such entities to arise or function.
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Although eulogised more or less the world over today – Master Xu Yun attracted his fair share of criticism. Although completely indifferent to worldly affairs he was accused of being a ‘rightest’ and a ‘leftist’ at different times in his existence. Those jealous of his spiritual power (and seniority) within the Chinese Buddhist System – accused Master Xu Yun of breaking the very Vinaya Discipline he fervently enforced upon his disciples. Quite often this involved the rules surrounding sexual self-control and celibacy – with Master Xu Yun accused of participating in relations with male acolytes. Of course, there was never any material evidence to substantiate these rumours. At one time a young woman took her clothes-off in front of a meditating Master Xu Yun on a boat packed with witnesses – and he never reacted. It is speculated that this woman was paid to do this in an attempt to secure material evidence regarding Master Xu Yun breaking the Vinaya Discipline. Part of the reason inspiring these baseless attacks involved the Imperial Japanese presence in China between 1931-1945 – which saw an attempt at manipulating the Chinese Sangha into adopting the Japanese Zen practice of NOT following the Vinaya Discipline and allowing Buddhist ‘monks’ to be married, eat meat and drink alcohol. There were some collaborative elements within a rapidly modernising Chinese culture that viewed Master Xu Yun’s attitude as being old fashioned and behind the times. Master Xu Yun, despite this pressure from without and within Chinese culture, nevertheless, refused to buckle and instead reacted with an ever-greater vigour in calling for the upholding of the Vinaya Discipline! When told what others were negatively saying about him, Master Xu Yun would laugh and brush the insult aside. What others said was viewed by Master Xu Yun as being a product of greed, hatred, and delusion – and the very ignorance that following of the Vinaya Discipline sought to uproot and dissolve into the three-dimensional emptiness of the empty mind-ground. Just as following the Vinaya Discipline represented the pure ‘host’ position – the impure ‘guest’ position represented the dirtiness of the ordinary, mundane world and its machinations. Why follow the latter when the former offered safety, sanctuary, and a relief from human suffering? Pretending to be a ‘monk’ when immersed in the filth of the ‘guest’ position of lay-existence is NOT correctly following the Buddha-Dharma as taught by Master Xu Yun. Master Xu Yun shuffled-off his mortal coil 64-years ago (in 1959) – on October 13th (when the Chinese Lunar Callender is converted into the Western Solar equivalent). He was in his 120th-year and had lived nearly two of the 60-years cycles that define the Chinese Zodiac. Although born in the Year of the Rat – and obviously a survivor – Master Xu Yun had no patience for superstition. Indeed, his biography is strewn with accidents, injuries, and the occasional monastic disciplining (involving corporal punishment). None of this bothered him psychologically (as he was ‘detached’ from his feelings) – even if the experience damaged him physically. The question is - how many Buddhist practitioners today are prepared to be like this?
Having accessed the Chinese-language webpage of the 'China Daoist Association' - I thought I would translate a guiding article typical of Daoist practice within modern China. In many ways - this text mirrors the Vinaya Discipline of Chinese Buddhism. There is a tradition within Daoism that Laozi travelled to India and either 'taught' the Buddha - or 'became' the historical Buddha!
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.
The historical (Indian) Buddha traversed through at least six different Brahmanical systems – each with its own ‘Guru’ standing at its pinnacle of practice and attainment! Although the Buddha was confirmed to have achieved ALL levels of attainment in these systems by the presiding Gurus themselves – he felt that these systems were ‘limited’ and stopped short of the ultimate truth! In other words, the Buddha perceived that there was a deeper level of attainment involved in his spiritual search that was not ‘realised’ in the Brahmanical systems he had studied, even though these paths were difficult to follow, and the highest levels of attainment were very rare! Therefore, the Buddha had to set out on his own without a teacher to penetrate reality to a greater degree, although it is true that he had been educated in Yoga, meditation, religious texts (such as the Vedas and the Upanishads, etc), martial arts and all kinds of arts suitable to his Kshatriya (Warrior and King) Caste! Interestingly, at this point in human social and cultural development, reading and writing was known but very rare, (practiced in India only by the ruling house, and only then to record and remember ‘laws’ - assisting in their functionality), and so the Buddha was illiterate despite achieving full and complete enlightenment! (This is similar to the story of Hui Neng – the Sixth Patriarch of the Chinese Ch’an tradition – was both a ‘layman’ and ‘illiterate’ when he inherited the ‘Dharma’).
Despite possessing a very good quality education in the spiritual knowledge of his time, the Buddha finally achieved full enlightenment without a teacher. No specific teacher ‘ordained’ the Buddha and other than sitting resolutely within the meditation posture – the Buddha did not follow any ‘Precepts’. The Buddha perfected the ‘Mind Precept’ whereby he cut-off ALL greed, hatred and delusion (breaking the ‘karmic-root’ of the mind) whilst simultaneously ‘returning’ all six senses to the empty mind ground! Overtime, he taught his ‘Dharma’ and supported and strengthened the practice of his disciples through the passing of hundreds of ‘Precepts’. This body of ‘Precepts’ became known as the Vinaya Discipline, and this is preserved within a number of different with slightly varying interpretations. A member of the Sangha, for instance, is any man or woman who has left society, shaved their heads, put on the robe and committed themselves to the hundreds of ‘Precepts’ the Buddha established – the Buddha also defined a member of the Sangha as any ‘lay’ person who has fully realised enlightenment! This is because the Buddha acknowledged that monastics and lay people are both able to realise enlightenment – but that the monastic path is straightforward with minimum distractions, whilst the lay path is thoroughly deluded and premised upon multiple barriers to the realisation of enlightenment (although such a feat is possible as the Buddha, Vimalakirti and Hui Neng, etc, attest). The term ‘Sangha’ has been extended within the Mahayana tradition to include ALL lay and monastic practitioners within a Buddhist community – whilst within the Theravada School lay Buddhists are definitely NOT included in the term ‘Sangha’ which is reserved only for monastics. The Ch’an tradition understands and recognises all these facts – but does not discriminate in anyway. Why? This is because the empty mind ground underlies all things equally and does not discriminate. If a practitioner can return the sense-data of all six senses back to the empty mind ground – then nothing else matters! This is why the Chinese Vinaya Discipline allows for the concept of ‘Emergency Ordination’ whereby a lay person can shave their heads, set-up a Buddha image and take refuge in the Buddha, Dharma and Sangha (and the Triple Gem within us) - this is probably the original ‘Precepts’. Added to this can be any number of other Precepts if they are known! If not, assume a vegetarian diet and diligently practice seated meditation, Sutra reading and chanting if applicable. A new name can be chosen and applied at this point. The function of ‘Emergency Ordination’ may involve an individual who has realised full enlightenment and does not want to live within lay society. It might also refer to a lay individual who desperately wants to ‘leave’ the delusion of lay society and does not have access to a Buddhist Temple or qualified Master! Emergency Ordination is not a matter of material accumulation and the easy assumption of a new status in life. Such a monastic must remain entirely humble in mind, body (and within the environment they inhabit), and only consider themselves a committed lay person and nothing more! The primary purpose of ‘Emergency Ordination’ is that the world of desire and habit must be left behind and the Precepts fully upheld! All psychological tendency (and behavioural habit) emerges from (and returns to) the empty mind ground – mediated through the six senses! When the mind is impure, then all emanations are conditioned by greed, hatred and delusion. Applying the physical Precepts curtails deluded behaviour on the material plane – whilst returning the six senses to the empty mind ground uproots greed, hatred and delusion, and ‘cuts-off’ all aspects of delusion as they emerge from the deepest level of the mind! Then, there appears a ‘turning about’ in the deepest recesses of the mind so that the ‘inverted’ nature of the human mind (which causes ‘suffering’ by seizing upon thoughts in the mind and mistaking them for objects in the physical environment) is ended. This entire process begins, matures and prevails all due to the power of adhering to the Buddhist Precepts! Chinese Language References: http://bodhi.takungpao.com/sspt/sramana/2015-04/2963223.html https://www.chinabuddhism.com.cn/yj/2013-06-13/2931.html 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”。 Third Lay-Meditation Retreat Successfully Held at Donghua (东华) Ch’an Temple - End of August – 201411/23/2021 A full and complete ‘Ch’an Week Retreat’ was held within the Donghua Ch’an Temple between the 25th - 31st of August, 2014. The content and format of this meditation session remained basically the same as the two previous two Ch’an Week Retreats, except that the requirements for the students on this occasion was much stricter, with more than 90% of the students voluntarily requesting a far greater silence! In order to facilitate the reduction of ‘delusive’ movement in the mind and to facilitate the ‘stilling’ of the mind ‘realisation’ – the three-meals served each day in the ‘Fast Hall’ (斋堂 - Zhai Tang) were administered each day according to the Strict Vinaya Discipline as required by the ‘Arahant’ (罗汉 - Luo Han) tradition of rules followed by ordained Buddhist monks and nuns. The lay practitioners were amazed to experience this vehicle for ‘inner’ and ‘outer’ stillness and benefitted greatly from its practice! For many of the lay-practitioners – tis was the first-time they had encountered a deliberately ‘conscious’ approach to ‘eating’ and ‘drinking’ - realising just how integrated with ‘greed’, ‘hatred’ and ‘delusion’ such apparently ‘mundane’ activities can involve! The 'Great Venerable' - and 'Head Monk' - Qi Xiang (起香): 'All Things Are Gathered Together from Across the Ten Directions into a Single 'Still' Moment. This is where You Learn 'Wuwei' (无为) - Or How 'Action' and 'Inaction' Embrace One-Another Without Conflict. The Realised 'Empty' and 'Still' Mind Permeates and 'Purifies a Complete Buddha-Field! All This is Achieved Through Cultivating an All-Embracing 'Empty Mind' Within Which All-Thing Arise and Pass Away!' December 06, 2007 09:30 China’s Five Thousand Years of Culture Network - Editor: Xue Fei (薛斐)
The main contribution of (Western) Analytical Philosophy in the history of human thinking is: it believes that many problems that bother people are actually not problems at all, they are just "false problems." Some questions have not been answered satisfactorily for a long time, not because people have limited abilities, but because the way of asking questions is inherently problematic. Once you follow the train of thought of asking questions in this way, you will sooner or later lead people into a dilemma of infinite ‘no answer’. Therefore, analytical philosophy strives to drive all false questions out of the scope of human thinking, so that people can obtain peace of mind by simply ‘not thinking’ about certain topics. Similarly, Chinese Ch’an also states that there are many false problems, but its technique of dealing with these problems is different to that of analytical philosophy. Chinese Ch’an teaches that only by restoring the ‘genuine’ or ‘underlying’ questioner (or ‘perceiving the empty mind ground from which ALL questions arise’) can the problems these questions represent be avoided in the genuine sense. Therefore, just as the Western academic scholars might ‘give voice’ to these false questions - the Chinese Ch’an Master refuses to give a positive answer, but crucially, (and often a point not acknowledged in the West) the Ch’an Master does not give a negative answer. However, it should be pointed out that the distinction between true and false questions within analytical philosophy is also inherently problematic: if the boundary is meaningless (and lacks ‘substance’), then the true question, regardless of its scope, cannot be properly ‘fixed’, ‘located’ or even ‘asked’; on the other-hand, if the question is too meaningful - and possesses definite ‘boundaries’ of import, then it cannot represent the problem of inherent ‘falsity’ as it has ‘concretised’ into something ‘real’ and ‘limited’ in time and space. The recent developments in Western thinking are repeatedly attempting to explain this dialectical problem and double-bind, but in so doing, tend to favour the ‘negation’ of the question. This has led some Western scholars to mistakenly assume that they are implementing a ‘Chinese Ch’an solution’, but this is not the case. As far as Ch’an is concerned, all questions are unnecessary movements of the surface mind, nothing but habitual contrivances that manifest as ‘false questions’ mistakenly interpreted as being both ‘valid’ and structurally ‘three-dimensional’ in the material world! The tetrelemma of Nagarjuna explains the Ch’an position – 1) everything ‘is’, 2) Everything ‘is not’, 3) Everything both ‘is’ and ‘is not’ and 4) everything is neither ‘is’ and ‘is not’ - so what's the problem? Only the intrinsic realisation of the ‘self-nature’ (as the ‘empty mind ground’) denotes a "person who is not deceived by others", and ‘who understands the law perpetually at peace’. Once enlightened, the problems of defilement, true delusion, life and death - and many other conflicts - although not resolved in the conventional sense, have been completely eliminated in the delusional sense. In other words, all (deluded) questions disappear before they ‘arise’ - as the habitual (inner) conditions that formulate a ‘dualistic’ and ‘suffering-inducing’ question in the mind - have been perpetually ‘removed’. In contrast, the development of analytic philosophy is very incomplete. It merely attempts to persuades people not to pay attention to the various problems relating to ‘value’ and ‘freedom’ that are incapable of being subjected to ‘reason’, leading to these metaphysical issues still plaguing everyone who lives a serious life. Ch’an Buddhism is different. Its resolution of problems brings people a real "usefulness", which is the tranquillity and clarity of the whole (united) inner and outer being. The Ch’an method permeates the depths of people's hearts and breaks the source of delusion in one fell swoop. How can the complexity and difficulty the Ch’an method employs be conceived and inferred through the narrow experiences and thinking associated with everyday existence? In summary, what this article is trying to illustrate is just this: Ch’an Buddhism is a part of the entire Buddhist system, no matter how much Ch’an surpasses the Buddha and the ancestors. If you want to keep your understanding of Ch’an from deviating, you should also find a basis within the sutras and understand it from the entire Buddhist philosophical background. At present, there are no other thought systems that can properly interpret Ch’an. If you abandon the scriptures, rely on your own brains, and adhere to Ch’an with some kind of thinking that suits your taste, even if you don’t enter the cave of deluded ghosts, you will eventually fall into a ‘dead void’. These are the products of a lack of genuine knowledge with regard to Ch’an self-cultivation. The ‘Perfect Enlightenment’ Sutra (圆觉经 - Yuan Jue Jing) says ‘The Tathagata-Realm is infinite and an individual mind (and heart) cannot fathom its vastness through an egotistical self-effort – which is like a firefly trying to impossibly burn the infinite dimensions of Mount Sumeru!’ The Western mind needs to breakout of its own self-contained isolation and comprehend the limitations that this cultural programming entails. https://fo.ifeng.com/guandian/200712/1206_17_47728_1.shtml 禅宗西行——禅VS现代西方思潮 2007年12月06日 09:30中华五千年网 分析哲学在人类思想史上的主要贡献为:它认为许多困扰人的问题实际上根本不成其问题,它们只不过是些“假问题”。有些问题许久以来得不到满意的回答,不是因为人能力有限,而是提问的方式本身就有问题,一旦顺提问的思路走下去,迟早会将人引入两难的困境。因此,分析哲学力图将所有假问题赶出人类思考的范围,使人获得心灵的宁静。 与之相似,禅宗也认为存在许多虚假的问题,它处理这些问题的方法也是治疗的方法,认为只有使发问者恢复健全,才能避免这些问题的困扰。所以一旦参学者提出这些假问题,禅师不是给予正面回答,但也不给予否定,而直接一棒一喝,截断学人的攀缘妄想了事。 但应该指出的是,分析哲学对真问题、假问题的划分本身就很成问题:如果这个界限是无意义的,那么就不能对真问题的范围加以限定;如果这个问题是有意义的,它便不能陈述假问题。西方思想近来的发展也一再说明了这一划界的错误,但指出任何真问题都不可能存在的,却只有禅宗。 就禅宗的究极来说,但凡问题都是假问题。诸法实相离四句、绝百非、一尘不染,哪有什么问题呢?只有内证自性,便是“不受人惑的人”,明了法本如如、迷人自扰。一旦开悟,染净问题、真妄问题、生死问题……等诸多对立,虽然没解决,但却已被彻底消解掉了。也就是说,一切问题在被回答之前就消失了。 与此相比,分析哲学的消解便是很不彻底的。它只是在理智中劝说人们不要关注理智无能为力的价值问题、自由问题,但这些形而上问题仍困扰着每一个认真生活的人。禅宗却不同,它对问题的消解带给人以真实的“受用”,是整个心灵的宁静与澄明。它潜入到人内心的深处,一举打破妄念的源头,其中的复杂与艰难岂是靠狭隘经验与思量所能设想和推断的。 综上絮絮所言,本文试图说明的,不过是这样一点:禅宗再超佛越祖,它也是整个佛法大系的一部分。如要使对禅的理解不至于发生偏差,还应从经藏中找依据,从整个佛学背景来理解。在当前,还没有什么其余的思想可以恰当地诠释禅宗,如果舍弃经论,靠自家脑筋计度,以某种合自己口味的思想来附会禅宗,即便不入鬼窟,也终会两眼茫茫、不知所以。正如《圆觉经》所说:“以思维心测度如来境界,如萤火烧须弥山,终不能着。”以上对西方思潮的评判,只是两个浅近的例子而已。 From an 'old' transmission document translated in the English language. An extract of the 'Xin Xin Ming' (信心銘) as compiled by the Third Chinese Ch'an Patriarch - 'Sangcan' (僧璨) - given to humanity and all living-beings!
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.
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AuthorAdrian Chan-Wyles (釋大道 - Shi Da Dao) is permitted to retain his Buddhist Monastic Dharma-Name within Lay-society by decree of the Government of the People’s Republic of China, and the Chinese Buddhist Association (1992). A Buddhist monastic (and devout lay-practitioner) upholds the highest levels of Vinaya Discipline and Bodhisattva Vows. A Genuine Buddhist ‘Venerates’ the ‘Dao’ (道) as he or she penetrates the ‘Empty Mind-Ground' through meditative insight. A genuine Buddhist is humble, wise and peace-loving – and he or she selflessly serves all in existence in the past, present and the future, and residing within the Ten Directions – whilst retaining a vegetarian- vegan diet. Please be kind to animals! Archives
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