Knowing Words.
Stowing Words,
Losing Words.
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收起的話
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Flowing Words, Knowing Words. Stowing Words, Losing Words. What must not be transmitted is more ego. Ego must not be transmitted. In other words, that which ‘frees’ the mind – must not actually serve to ‘entrap’ the mind. Neither should it be too cerebral in nature – as all communication is physical is it not. Even ‘mind to mind’ transmission requires a root (transmitting) body and a (receiving) root body – this seems like a lot of physicality! On the other hand, what we have say cannot be produced by inert objects. Or can it? Sometimes the Ch’an literature talks of trees and rocks expressing the Dao – but Ch’an Masters soon strike this down with a well-aimed slap or a kick! Others just ignore it. The point is that there is nothing to transmit and nothing to be received. This is the only transmission that is worth anything. Anything other than this is placing a head upon a head or mistaking the Dao for everything that manifests in front horse and behind a donkey! Words are used to bring an end to words. This is achieved by realising what is existent BEFORE the word forms in the fabric of the mind – from whence does it originate? Have I transmitted? Yes. Have I not transmitted? Yes. At least in this sense I am consistent. This being the case, why is there so much confusion? If you have truly received transmission – I surely cannot grant it or withhold it. How long must I wait for this understanding to permeate through? Until everything falls into place there is the continuous broadcasting of loving kindness, compassion and wisdom. 流動的文字
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Dear T Thank you for your interesting email. The Chinese Ch'an method - whilst acknowledging the importance of compassion and loving kindness toward others (mediated by wisdom) - nevertheless, stresses that we must 'look within' with power (using the utmost determination) whilst directly perceiving the Empty Mind Ground. This is not a form of mysticism, and has more in common with modern science. The Ch'an method advocates the inner perception of the psychic fabric from which all thoughts and feelings originate within when stimulated by the physical body as it interacts (through the six senses) with the external (material) environment. This Ch'an method is happening NOW as these words traverse the surface of your observing mind. I am using these words in such a manner that is discontinuous and designed to nudge you (gently) out of the usual procedure of superficial communication. The hua tou (word head) method seeks to use words in such a manner that a Ch'an adherent is able to trace each word back to the 'empty' psychic fabric from which it has arisen. There is no '!' mark as I do not wish to direct your attention back to the flow of the writting and assist you in 'missing' the Empty Mind Ground. All Best Wishes Adrian
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 The Hua Tou method is a re-working of the Buddha’s meditative methods as expounded in the sutras. Whereas the Theravada School deploys an impressive array of rhetorical devises to describe what the Buddha is explaining and what he means with each illustration – the Ch’an School by-passes this hefty methodology and reverts to returning all six senses back to the empty mind ground! That is, everything that is sensed through the six senses is returned to the root of perception and penetrates the exact ‘point’ mid-way between ‘perception’ and ‘non-perception’! Whereas the Theravada School works only with the (enlightened) content of the Pali ‘Suttas’ - the Ch’an School can make use not only of the (enlightened) content found within the Sanskrit ‘Sutras’ but also any ‘sensory’ data emanating from without (or within) the human mind and body! The Theravada School ‘removes’ and ‘filters-out’ all the ‘deluded’ sensory-data (so that the mind and body is ‘purged’ of all influences of greed, hatred and delusion), whereas the Ch’an School makes use of the full reception of sensory-data appearing within the sensory-fields of the six sensory-organs! The Theravada School places the training individual in a sedate and quiet forest setting and in so doing ‘removes’ ALL influences of greed, hatred and delusion. Of course, Ch’an practitioners CAN and regularly DO resort to this type of ‘relocating’ of the mind and body – but not all. There are many examples of Ch’an monastics and Ch’an members of the lay-community – including men, women and children, (and the occasional animal) - who are able, whilst living in the ordinary sensory-stimulus of the everyday world – to realise FULL and PERFECT enlightenment in the model as exemplified by Vimalakirti! How is this achieved? It is achieved by the Ch’an Method of understanding that the entire spectrum of sensory-stimulation (and not just its ‘positive’ aspects) derives from, and has the ‘empty mind ground’ as its base of origination! This means that the Ch’an School recognises the dichotomy found within the Pali ‘Suttas’ comprising of ‘greed’, ‘hatred’ and ‘delusion’ - as opposed to ‘non-greed’, ‘non-hatred’ and ‘non-delusion’ - but differs as to what can be done with this sensory-stimulation. Yes – the ‘non-tainted’ position can be favoured over the ‘tainted’ (as shown with Weekend Ch’an Retreats and the following of the Vinaya, etc) - but equally true is the Ch’an ability to ‘RETURN’ ALL sensory-stimulus BACK to the empty mind ground from which it has arisen! This includes ‘greed’ and ‘non-greed’, ‘hatred’ and ‘non-hatred’ and ‘delusion’ and ‘non-delusion’ - equally! Indeed, in many such cases, the transformation is sudden and dramatic – as is preserved in many ‘gong-an’ records! Therefore, the Theravada Method (exemplified by the excellent teacher Ajahn Chah) specialises in one part (i.e., the ‘good’ over the ‘bad’) section of the sense-organ-data as it is processed through the mind and body. This is important and Buddhism certainly could not afford to exist without this ancient foundation of ‘Dhamma’ skill preserved within the Theravada tradition. However, the Ch’an School also originated from ancient India and represents a similar but different method of utilising the full-range of sense-data stimulus that is available. This explains why certain Ch’an Masters speak of ‘stepping-over’ the ‘holy’ (non-greed, non-hatred and non-delusion) state and the ‘mundane’ (or ‘greed’, ‘hateful’ and ‘deluded’) world or state of being! Even if a Ch’an practitioner separates him or herself from the mundane world and – like the Theravada practitioner – realises ‘emptiness’ and ‘purity’ of mind is a quiet and harmonious forest clearing – then that Ch’an practitioner must eventually ‘return’ to the world of dust and ‘integrate’ this isolated achievement into that reality of full-on and full-spectrum sensory-stimulation! Eventually, regardless of how a practitioner realises the presence of the empty mind ground, this appreciation of the inner void must be integrated (without discrimination) with the outer world and its endless form represented by ‘good’ and ‘bad’ phenomena! Indeed, this is how Vimalakirti entered areas of ill-repute and ‘purified’ them with his presence!
The Ch’an method involves a number of techniques that ‘return’ the sense-data (received by the sense-organs regarding the material world) - ‘back’ to the empty essence of the mind ground. This is the realisation of the essence of both ‘perception’ and ‘non-perception’ and the transcendence of this base-duality that lies between these two extremes. Therefore, the multitudinous variation of reality is ‘penetrated’ through by a ‘piercing’ insight that never waivers, retreats or diminishes, and which ‘confirms’ and does not ‘negate’ the diversity which defines existence and drives the evolutionary process. Once the empty mind ground is realised – the once ‘inverted’ mind is turned the right way around (see the Lankavatara Sutra) and all exists as an expression of the Buddha-Nature! Whilst individuals are on the path toward enlightenment, the Vinaya Discipline explains, describes and establishes how a Buddhist must behave internally and externally. ALL beings are subject to the Vinaya Discipline regardless of their station in life. It makes no difference whether a practitioner is a monk or a lay-person. What we are talking about is the ‘degree’ to which the Vinaya Discipline is followed and adhered to. Generally speaking, a lay-person follows fewer of the rules whilst the monastics has to follow ALL the rules without exception. The mind and body purity of the monastic is the essence from which the strength of the entire Buddhist community flows! Corrupt monastics who do not follow the Vinaya Discipline (and become diverted into modes of behaviour that involve manifestations of greed, hatred and delusion), jeopardise the entire spiritual, psychological and physical health of the Buddhist community – which includes all human-beings (Buddhist or non-Buddhist), and all living creatures including insects, fish and other animals! The Buddhist community is strengthened if a lay-person follows a part of the Vinaya Discipline with vigour and determination, but this spiritual power is enhanced many thousands of times if the lay-person – without any of the advantages available to the monastic - ‘volunteers’ to follow the Vinaya Discipline entirely and submit to all its rules! The Vinaya Discipline receives its power from the enlightened mind of the Buddha himself - who advised how his committed disciples should ‘discipline’ (that is ‘limit’) the manner in which their minds and bodies function! Therefore, even before full enlightenment is reached, a true practitioner of Ch’an can behave in an ‘enlightened’ manner that brings a great and positive karmic strength not only to their own mind and body, but also toward the environment (and community) within which they live! Finally, the ‘Mind Precept’ is the acknowledgement that each of these hundreds of Vinaya rules emerge from the empty mind ground – and must return to it! The highest method for adhering to the Vinaya Discipline is not the enforced following of difficult to apply modes of behaviour modification (although the lesser stages may involve this), but it is rather to sit physically ‘still’, whilst the mind is ‘stilled’ of all thought (so that there is no longer any thoughts left to ‘return’) - and each ‘in’ and ‘out’ breath is directly understood to be nothing but a perfect manifestation of the empty mind ground functioning without hindrance in the physical world!
Misconceptions about Ch'an in the West are premised upon a lack of genuine insight into Chinese culture and Chinese language sources. This approach 'assumes' things to be true because of a general lack of authentic knowledge. Once a misconception is developed in the West it is then 'shared' and 'spread' throughout the population. Like Halley's Comet - such an error of interpretation circumnavigates the Western thought community with monotonous regulatory This error of thought is nothing other than a habit of thought tat should be realised as such and thoroughly abandoned! The 'Hua Tou', for instance, is NOT a 'crucial' or 'critical' phrase as the deluded Zennists would have you believe. On the contrary, any and all 'hua tou' performs the function of 'returning' the six-senses (and their sensory-data) back to the 'empty mind ground' which is neither 'perception' nor 'non-perception'. It is that simple. This suggests that whatever the deluded Zennists can generate in their habitual surface mind - the 'hua tou' can return to its 'empty essence' - as no arbitrary thought formation is exempt from this process. Confusing the 'hua tou' (話頭) with a 'gongan' (公案) and vice versa is laughable and just the tip of the iceberg for the average Western Ch'an practitioner. All these pitfalls can be negated by applying the Hua Tou method properly and in all circumstances - this is part of how the Dhamma will protect you in ALL circumstances! Master Xu Yun (1840-1959) taught that the proper use of the 'Hua Tou' is a continuous and unending process of returning sense-data to its empty mind ground essence! In this sense, and to this extent, there can be no legitimate answer to the use of the Hua Tou (as each answer must also be 'returned'), and no satisfactory 'completion' for the contemplation of a 'gong-an'. The Western intellect, as sharp and concise as it is, is not designed to answer the Hua Tou and gong-an problem - as any answer emerging from and lying within the domain of duality itself merely serves as another contrived part of the problem that require deconstruction! In other words, it is clear that Westerners CANNOT 'out-think' or 'out-contrive' the Hua Tou and gpng-an methods as both are simultaneously comprised of pre-thought, current thought and post-thought components that exist superimposed one strata upon the other, so that each facet of inherent awareness immediately adjusts for the other, should it come under any undue (external) pressure from the adherent! The 'this worldly' approach exhibited by Zennists tends to turn the Hua Tou (and 'gong-an') into nothing more than an exotic fetish competing for 'clicks' and 'prevalence' on internet searches! It is the 'other world' that a practitioner of Chinese Ch'an should be aiming - if only to 'release' the ultimate non-substantiality of the 'inner' and the 'outer'!
Polarity is a funny business. Life and death – health and illness, etc – all this often occupies the human mind (and body) above and beyond every other subject. Of course, we must also feed and house the body, but if one of these is missing, at the very least we must provide nourishment for the human-body. Many in the West fear homelessness as the weather in this part of the world is often cold, wet and difficult to endure for at least six months of the year! When I lived in Sri Lanka, poverty and good weather went hand-in-hand so that holy men and women – that is the truly committed to the realm beyond the senses – walked around in the flimsiest of attire – except the Jains who give-up even this modest association with the world! A naked body is not as much of a problem as is a naked ego... Of course, I have heard of a Western Zen monk living (voluntarily) homeless on the streets of New York, although this was at least fifteen years ago, and perhaps more. It is not just the weather that distinguishes East from West – but history and culture as well. There is a particular ‘coldness’ to the ‘individuality’ of the West which is lacking in the ‘collective’ cultures of the East. Even so, regardless of how humanity sets about organising the external aspect of its existence, there is always the thorny issue of how the ‘inner’ life is to be approached, reconciled and processed, etc. Is it possible to ‘give-up’ all desire for physical life – and yet continue to still ‘exist’ on this plane of reality? Can ‘we’ be both ‘here’ and ‘not-here’ simultaneously and in a manner that is not paradoxical or contradictory in any disconcerting or disruptive sense? Can there be ‘peace of mind’ and ‘health of body’ in a state that is ‘beyond all states’? I suspect that this all comes down to the balancing of what the Buddha defines as ‘perception’ and ‘non-perception’. A mind (and body) that is beyond the realms of the world still needs to be fed at least the minimum of food – hence the Buddhist monastic and the agency of ‘begging’ and/or growing their own food (with an emphasis upon vegetarianism). It is in this rarefied ‘space’ that all sophistry for the world is ‘not yet arisen’ and all is peace and tranquillity despite the nature of the external world (which ultimately must also include the ‘health’ of the physical body).
Using a ‘mala’ - or a set of ‘Buddha Beads’ - can be done in a variety of ways. As each bead is purposely ‘moved’ through the guiding finger and thumb, quite often a mantra is recited, or perhaps a short sentence from a Sutra, etc. Other times, the practitioner may sit quietly and ‘look within’ as the beads proceed. A Buddhist mala is usually made of 108, 54 or 27 beads – which while threaded upon a cord may well be divided at regular points by a smaller ‘dividing-bead’. Sometimes, no dividing-beans are used. The cords are tied so that the mala is held in a permanent ‘round’ shape. The beads can be crafted from wood, glass, jade or various other precious stones. Quite often, mala of differing quality and bead quantity are associated with the various holy places of China and produced locally for famous temples to sell to pilgrims, or for people to present as ‘gifts. Some of the smaller mala are designed to be easily worn around the left wrist, whilst the larger type is worn around the neck. Generally speaking, the latter is worn only by ordained Buddhist monks and nuns. The way I prefer to use the mala is through the perfection of pure ‘touch’. This uses the sense of ‘touch’ gained between the thumb and finger which forms a thought in the mind of ‘bead’. As ‘bead’ is a word – this word can be ‘returned’ to its non-perception essence (i.e., the empty mind ground). This is how the sense of touch is used as a hua tou using beads. At the advanced level – the word ‘bead’ does not need to be formed – and the bare sensation of ‘touching’ the bead serves as the meditative object ‘returned’ to its source. When I was a Ch’an monk I was provided with a large (and heavy mala) constructed from beads made of jade. This was a sign of reassurance for the laity (rather like a ‘cross’ within Christianity). As I was permitted to retain my ordained name of ‘Shi Da Dao’ when I was sent out into the world to spread compassionate action – I was also permitted to keep my mala and my ‘black’ robe – which is indicative of the Cao Dong lineage. This large mala spends most of its time hanging on the family shrine nowadays. Although the sense of ‘hearing’ is considered the most efficient and promising sense for humans to return to the empty mind ground, any of the other five Buddhist senses can be used if a practitioner has developed suitable concentrative strength. As the monks and nuns often lived in isolated areas – or went on perilous journeys that were once plagued by banditry and all kinds of occasional lawlessness – different systems of self-defence were created that did not violate the Vinaya Discipline. Objects such as the walking staff, begging bowl and even mala were often modified for combat usage. The ‘fighting-mala’ that I was shown in China was made of metal beads threaded onto thin metal wire. It also had a ‘weighted’ end similar to a ‘throwing-dart’. This type of self-defence was premised upon a mind stripped clear of greed, hatred and delusion – and physical movements designed to ‘nullify’ (but not ‘perpetuate’) the violence being unjustly inflicted upon the monastics. There is quite literally ‘nothing happening’ in a constructive manner – with all sensation relating to the six senses spontaneously being ‘returned’ to the empty mind ground.
The text that requires study is that of the Surangama Sutra as translated by Charles Luk. This should not be confused with the ‘Surangama-Samadhi Sutra’ as translated into English by Etienne Lamotte. The latter is useful but different - as it describes the Early Mahayana and the conversion to following the Dharma by Mara – in the form of a conversion between the Buddha and the Bodhisattva Drdhammati. In both Sutras is the found in-depth discussion of the state of ‘Samadhi’ - or ‘one-pointed’ concentration of the mind achieved through dedicated and focused meditation practice. As this Buddhist practice is considered ‘world-altering’ and ‘heroic’ - both Sutras take the name ‘Surangama’ to indicate the ‘Heroic’ nature of such practitioners. The ‘Concentration’ of the mind facilities the attainment of ALL further states of understanding and enlightenment within the Buddhist tradition regardless of school. Whatever a distinctive Buddhist School might advocate – it cannot be achieved without first mastering ‘Samadhi’. Like the Vimalakirtia Nirdesa Sutra, the Surangama Samadhi Sutra was first translated into the Chinese language by Kumarajiva – the famous Buddhist scholar. Charles Luk’s translation of the ‘Surangama Sutra’ also includes a shortened commentary by Ch’an Master Han Shan Deqing 1546–1623). This Sutra is much more indicative of the ‘directness’ of the Ch’an Method, and defines ‘Samadhi’ as containing ‘three’ distinct attributes of attainment 1) self-evidencing, 2) perception, and 3) form. Correct training penetrates the alaya – or ‘eighth consciousness’ - and smashes forever the false notion of a permanent ‘self’ or ‘soul’ as favoured by many other religions. The Buddha discusses with various Bodhisattvas the merits of using one or other of the ‘six senses’ advocated within Buddhist thought as a means to ‘breakthrough’ the chaotic surface mind (and thus ‘stilling’ it), as well as transcending the dangerously seductive ‘empty-mind’ (which can often produce a very strong ‘attachment’ and ‘world-denying’ tendency). For ‘form’ and ‘void’ to be understood as ‘identical’ whilst simultaneously representing radically different states of being – both concepts must be fully realised, penetrated and transcended without error, doubt or hesitation. Whilst the ‘hearing’ facility is presented as the most efficient method of entering the stream of consciousness in a pro-active manner – it is also true that he other ‘five’ senses can also be used with the caveat as each is not as efficient or as easy as the ear. These are the senses of ‘thinking’, seeing’ ‘smelling’, ‘tasting’ and ‘touching’, etc. Together with the hearing capacity – ALL sensory data (regardless of its ‘type’) can be equally ‘turned’ and directed back inward toward its non-perceptual origination (from within the empty mind ground). My experience is that relative enlightenment is the realisation of a ‘still’ mind by successfully return just one bodily-sense back to its empty non-perceptual essence. Although this is considered complete enlightenment in the Hinayana School – this is not so in the Mahayana School. As the Lankavatara Sutra states – the six senses are like six knots in a length of string – untie one knot and they all untie simultaneously! This means that when the ‘hearing’ is successfully returned – through a period of further disciplined Ch’an training – the other five senses are then realised as returning to exactly the same empty mind ground and the perceptual awareness of the mind is experienced as ‘expanding’ and embracing all things. This is the stage of ‘full’ enlightenment as taught by the Ch’an School and which was confirmed by the Sixth Patriarch Hui Neng in his ‘Altar Sutra’, etc. Certainly, when in a natural state of enlightened repose, the Ch’an practitioner inhabit all six senses simultaneously being a) continuously ‘returned’ to the empty essence, whilst b) continuously radiating wisdom, loving kindness and compassion from the empty mind ground and into the world through the permanently ‘purified’ six senses. This is the Cao Dong Lineage as conveyed by Master Xu Yun (1840-1959)
When ‘emptiness’ is genuinely ‘seen’ into (rather than ‘imagined’ as being penetrated), a practitioner of Ch’an cannot help but remain in a permanent state of spiritual rapture. This reality is continuously ‘loving’ and ‘humorous’. It is ‘full’ of humour, but what does this mean? Obviously, the presence of humour does not mean that everything is ‘funny’, as many things that pass in-front of the senses (and across the surface of the mind), are anything but ‘funny’ - and yet humour remains... Humour lightens perception and transforms experience. It defuses conflict and removes anger. Humour has no interest in greed, and does not take ‘differences’ too seriously, whilst acknowledging the validity of how things are distinctive in their own unique ways. Humour is peace, and peace is the way through which ‘emptiness’ is perceived. Surely, the cultivation of humour is preferable to the habitual presence of ‘fear’ and ‘indecision’. Being ‘British’ by accident of birth (or direction of karma), I was always struck by how ‘funny’ the Ch’an and (Japanese) Zen dialogues are! Everything seems to be ‘diverted’ away from the ‘obvious’. Many become frustrated when their habits of thought ‘demand’ that questions and answers should only be a ‘certain’ way - which are constructed in a predictable manner - so that the answers can be ‘guessed’. Is this really spiritual development? I think not. Such an approach is a ‘lazy’ manifestation of the same inner and outer status quo, the very same status quo that we are all attempting to ‘transcend’, or ‘see beyond’.
Of course, things are only ‘funny’ if we ‘sense’ the humour implicit in the situation. When the British academic - John Blofeld - sought out Master Xu Yun in 1930s China, one of the first things Xu Yun pointed-out was that the ‘reality’ he was seeking was not only ‘here and now’, but had been even in the UK! Not only this, but Xu Yun stated (on numerous occasions) that we must transform exactly ‘where we are’ and turn it into a ‘Bodhimandala’ - a sacred or holy place of intensive, spiritual activity. The activity intended is that of intensely ‘looking within’ here and now. A ‘drilling into’ material reality, no less, using the hua tou method. Wherever a Ch’an practitioner places his or her meditation mat, then that is where this great matter will be decided! Yes, we can spend time moving from here to there, and from there to here, but eventually we must all settle-down and face our klesic demons, so to speak. Change for change’s sake only draws-out the process for no reason. When master Xu Yun slept in a cow-shed, what did the cows think? More to the point, what did the monks think? Particularly those who sought-out more comfort and greater status? What about those visiting officials (with their airs and graces) who visited the Temple to meet what they thought was a ‘great’ spiritual being? A dishevelled Xu Yun would emerge from the hay-stack and ask what they wanted... When the tyrant Chiang Kai-Shek visited Xu Yun, Xu Yun did not care who he was. He spent the time telling him off for ‘forcing’ the Chinese people to embrace Western Christianity which he (Xu Yun) thought was not compatible with Chinese culture! Afterwards, Xu Yun would not let the matter pass, and actually ‘wrote’ a letter to Chiang Kai-Shek going over all the same points he had made! Part of Ch’an humour is a spiritual fearlessness. This obviously manifests in time, but is ‘timeless’ in essence. Ch’an humour is loving and wise. The underlying ‘emptiness’ of material reality is very different to the material reality that manifests within it – and yet there is no conflict or contradiction. Everything we need is ‘here’. It is the ‘method’ for seeing this that is required. When returning from Burma (Myanmar) with a large Buddha statue, the workmen with Xu Yun said that could not proceed as there was a giant boulder blocking the road which they could not collectively move. Xu Yun explained that he was a frail old man, and that they had been paid to carry the Buddha statue for him! As a weak and old man, how was he supposed to get the Buddha statue back to China if they could not perform simple tasks involving youthful strength? After contemplating the situation for a few minutes, Xu Yun picked up the boulder with ease and threw it to the side of the road, clearing a way through! The workmen were astonished, bowed to the ground and picked-up the statue and were on their way! The humour in this situation obviously made the boulder appear very ‘light’ to Master Xu Yu, who used the situation to clear the minds of the workmen. |
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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