The function that has fallen to myself is to exist whilst being neither attached to the void - nor hindered by phenomena. This is nothing special - but it is essential. I must have no wealth, no reputation, and no influence in the material world. This part is easy – as it is a casual rejection of the cultural norms of the time within which I happen to exist. Having attained to a full understanding of Chinese Ch’an through the Caodong lineage – my personal life is insignificant (it is merely a vehicle for the perfection of others). What is important is that a living individual has realised the void and integrated this realisation into the material world. As I get older the physical body is changing – surely a preparation for death. Again, this is not a difficult undertaking – as all things age, cease to function and dissipate. As I enter a deep samadhi during long periods of meditation - the mind is expansive, embracing of the entire environment – with all things arising and passing away within the void. All is a boundless inner and outer bright light - imbued with pure compassion and transformative wisdom. The physical body that defines me is in the midst of dissolving into this realisation. This is the reality that I am experiencing. A dead body might well result – but this is an ordinary vision of dull understanding experiemced by those left behind. It is a situation after the fact of realising enlightenment. The expanded conscious awareness breaks the barrier between physical matter and ethereal spirit. On occasion, such is the power of this process that the material body literally dissolves and disappears. Whatever the case, it seems that I will enter Parinirvana whilst sat upright in seated meditation. I do not know exactly when this will happen – but instructions have been left for a photograph to be taken. Although I have never met you – pure loving kindness is continuously emitting from the centre of my being. All are embraced without discrimination. Bath in the light of this experience, clear the surface of the mind, still its functionality and clearly perceive the underlying (empty) mind ground. Through further training – this awareness will stabilise and expand. May all beings be happy and free from suffering.
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This is a matter of human perception. The Ch’an Masters of old new a thing or two about this subject. When we look at the empty mind ground (void) – we are always approaching this subject the wrong way around – and we are all seeking a radical re-orientation of perception. The Caodong Masters preserve the tradition of the Lankavatara Sutra – within which the Lord Buddha discusses the ‘turning about’ that must occur in the deepest levels of the mind. It is important to remember that Bodhidharma (the 28th Indian Patriarch) brought the Lankavatara Sutra to China around 520 CE and this Sutra – when interpreted correctly – is the foundational text of the Chinese Ch’an tradition. Furthermore, it is also important to avoid falling into the traps of pure idealism (avocated by DT Suzuki) and pure materialism (advocated by those modern schools of Buddhism that encourage and normalise ‘greed’ over ‘transcendece’). It is very clear that the historical Buddha stated that the mind is impermanent, and that the material world exists independent of human perception. This means that the act of perceiving the material world should not be mistaken as an act of ‘creating’ the material world that is being perceived. As the Buddha identifies the internalised cultural traits of greed, hatred, and delusion as comprising the interactive origin of all forms of human suffering – it is precisely these ‘taints’ (klesa) which must be permanently ‘uprooted’ from the surface and deeper mind if the empty mind ground is to become apparent. The material world is internalised as a myriad of obscuring thought patterns and emotions which crowd the mind so that contact is lost with a pre-perceiving mind. A pre-perceiving mind is a functioning construct that is unhindered by a) the material world, and b) the internalisation of all experiences, thoughts and feelings accrued through body and environment interaction. In other words, a pre-conceiving mind free of obscuration is precisely how the Buddha (and his lineal descendants) described what is now routinely referred to as the ‘empty mind ground’. Through reversing the flow of sensual perception, all the data received through the six senses is retutned to its collective empty essence. This is the purpose of all genuine forms of Buddhist meditation, particularly the Hua Tou and Gongan methods. 1st Rank of Prince and Minister (Host [Void] Obscured within Guest [Form] - Ignorance) (Unenlightened): The Minister does not know where the Prince is, has never heard of the Prince, and possesses no knowledge of how to establish communication with the Prince. 2nd Rank of Prince and Minister (Guest [Form] Stirred to Find Host-[Void]) (Training): The Minister receives instruction and is told that the Prince exists and how he might go about locating him! Although the Prince is still not fully seen – a vague notion of where he might be now exists! All training methods seek to exploit this knowledge and find the Prince! 3rd Rank of Prince and Minister (Host [Great Resurgence] – [Void Rediscovered]) (Relative Enlightenment): When one sensory-stream is returned to its empty essence (not an easy achievement) then ALL the other five senses in the Buddhist schematic are automatically returned to exactly the same empty mind ground. The empty mind ground (or ‘Prince’) can now be perceived – but only from the perspective of the Minister. The functioning mind has not yet experienced the radical ‘turning about’ as described in the Lankavatara Sutra. Many mistake this stage as full enlightebment. 4th Rank of Prince and Minister (Host [Void]-Guest [Form] - Reunited) (Collective Attainment): The surface mind is quietened through its association with the empty mind ground (the deep mind). Furthermore, the surface mind (and the environment it perceives) comes into alignment with the empty mind ground – but there is still no integration of the ‘form’ and the ‘void’ (as dominant perception resides in the surface mind). Neither attached to the void nor hindered by phenomena is the way to proceed. Many mistake this stage as full enlightenment – even though no ‘turning about’ has occurred. 5th Rank of Prince and Minister (Host [Void]-Guest [Form] Fully Integrated) (Absolute Attainment): The Host and Guest fully integrate so that form is void and void is form (a realisation termed "Host-in-Host" in Ch'an Texts). This corresponds to the centre of perception permanently shifting from the surface mind into the deep (empty) mind. From this point forward, reality is perceived from the empty mind ground through a surface mind that reflects the outer world whilst remaining fully detached from outer world which it perceives. As the mind is now non-attached to externals, the agencies of greed, hatred, and delusion which govern attachment nolonger exist as there is no place for such entities to arise or function.
The Huayan (Flower Garland) Sutra (Sanskrit: ‘Avatamsaka’ Sutra) is a very long Mahayana text comprising of thirty-nine in-depth chapters explaining a multidimensional and interlocking system of diverse domains, realms and realities that are all connected by an identical underlying reality (from which) and within which all these diverse modes of existence manifest. The first thirty-eight chapters explain the structure, texture and function of this lucid reality, with this (final) thirty-ninth chapter actually dealing with the explorations of the (pure) young man named ‘Sudhana’. Although the Bodhisattva Manjushri instructs him to travel far and wide and receive instruction from fifty-three enlightened beings (comprised of male and female Buddhist monastics, male and female lay-people, Bodhisattvas including Manjushri himself, non-Buddhists (including Hindus), gods, goddesses and spirits, etc. Eventually, Sudhana realised that although reality is vast and enlightened-beings (representing the fifty-three stages of Bodhisattva development from ignorance to enlightenment) exist throughout the three-time periods of past, present and future – the reality is that with the correct training – this underlying (empty) reality can be ‘pierced’ and ‘realised’ here and now.
As the entirety of this multidimensional reality is interconnected by a structure that resembles ‘Indra’s Net’ - regardless of where (or ‘when’) an individual happens to be, this ‘wall of outer reality’ (reflected inwardly as a continuous stream of deluded thought) can be ‘penetrated’ through the development of meditative insight. Indeed, the final thirty-ninth chapter of the Huayan Chapter is what might be termed the ‘traditional’ Sutra-section of this text – with the other (preceding) thirty-eight chapters being an intricate and sophisticated extrapolation of this vision. Although moving around within time and space can be useful and sometimes even required for individual development – from a Ch’an perspective it is better to sit ‘like an iron mountain’ and cultivate the appropriate insight into the fabric of reality that exists everywhere and at all times. This is why the Huayan Sutra explains that reality Is comprised of four attributes which are a) noumena, b) phenomena, c) integration of noumena and phenomena and c) the unhindered functionality of all phenomena. The ‘noumena’ is the underlying, empty mind ground, whilst the ‘phenomena’ comprises ALL of material existence. These are not two separate (parallel) states acting in concordance, but are rather two-sides of the same coin of reality. Within the deluded state, individuals cannot see beyond the phenomenal expression of reality. All they see is the (outer) material world of external objects which is reflected (inwardly) as a stream of continuous deluded thought. If a suitable meditational technique is applied to the individual mind – then the mind and body becomes ‘non-attached’ to the world of (external) material objects – a process which removes the impetus that powers the (internal) stream of deluded thoughts. Outer non-attachment is reflected within as the attainment of a ‘still’ and ‘pure’ mind. When the surface of the mind is ‘still’ there is no longer a stream of ‘obscuring’ thought which hinders insight and understanding. Like a crystal-clear lake – the individual can ‘see’ right to the bottom of the watery depths. With further training, the practitioner can fully enter into (and understand) the ‘empty’ world of the ‘noumena’ within which all things arise and pass away. The Caodong School of Ch’an developed its Five Ranks of Prince and Minister symbology from an integration of Confucian and Daoist roundel technology, together with the use of ‘trigrams’ and ‘hexagrams’ as contained within the ‘Classic of Change’ (易經 - Yi Jing), as well as the conceptual understanding of ‘yin’ and ‘yang’ (陰陽). These five-roundel schematic can also be represented by a ‘thunderbolt’ motif (commonly found within the Chinese and Tibetan traditions of ‘Tantra’). The five roundels represent the human mind as its understanding progresses from the state of ‘ignorance’ to that of ‘enlightenment’. This developmental understanding is conveyed through the ‘shading’ and ‘non-shading’ of the roundels (or the ‘lack of light’ and the ‘presence of light’). The Caodong Masters used hexagram 30 - ‘䷝’ (離 - Li) - of the ‘Classic of Change’ to represent the fully enlightened mind (and body). Within ‘Yijing’ symbology this represents ‘double fire’ or ‘yang over yang’ (as two solid yang lines firmly hold the lone and broken central ‘yin’ line in check). As this is ‘fire over fire’ - then enlightenment is shown as being ‘complete’ and expressed as existing in all directions without hindrance or limit! As the enlightened mind exists in the ever present ‘here and now’, the Caodong Masters designed their developmental schematic starting from the ever-present but as of yet unrealised ‘enlightened’ position and working backwards – generating shaded roundels that represent the various levels of deluded obscuration associated with the ‘deluded’ states. The five roundels of the Caodong School possess the internal logic of the ‘Yijing’ - whilst further representing the methodology of the Huayan Sutra. The ‘noumena’ is identical with ‘yang’ whilst ‘phenomena’ is equated with ‘yin’ - as the two systems interlock perfectly and appear to reinforce the general thinking that underlies the structure of the Huayan Sutra. Furthermore, the ‘noumena’ is also equated with the ‘Host’ (or ‘real’) position of Ch’an – whilst the ‘phenomena’ is identified with the ‘Guest’ (or ‘seeming’ position), etc. The yin-yang concept represents a permanent interaction of ‘shade’ and ‘non-shade’ - just as the Huayan Sutra advocates the permanent interaction of the ‘noumena’ and the ‘phenomena’. There is a perfect ‘integrating’ of the ideology of the ‘Indian’ (Sanskrit) Huayan Sutra – and the Chinese yin-yang system as used by the ‘Chinese’ Ch’an School. I am of the opinion that the Huayan Sutra motivated the Caodong Masters to ‘pull’ together Ch’an methodology with the yin-yang concept and ‘Yijing’ symbology – as well as Confucian and Daoist roundel technology. The five roundels represent the gradual ‘clearing’ of a practitioner’s insight as their Ch’an training progresses clearing the delusion from the mind. Initially, the ‘host’(noumena) is ‘hidden’ within the ‘guest’ (phenomena) and cannot be readily perceived even though there is a ‘sense’ that it is out there somewhere (this is the first position)! As training progresses it is understood that the ‘guest’ is ensconced within the ‘host’ (this is the second position). With further (sustained) training there is the sudden ‘resurgence’ of the ‘host’ or ‘real’ (‘noumena’) position where the mind is permanently ‘stilled’ (represented by the third position). This is often termed the (relative) ‘enlightenment’ of the Hinayana. With further training, the mind’s perception ‘expands’ so that the ‘noumena’ (void) and ‘phenomena’ (form) stand in a balanced opposition to one another. This demonstrates the subtle delusion of duality which still persists and this is why the Caodong Masters explain this fourth position as ‘not one’. When this last subtle barrier is dissolved – then the fifth position of ‘full enlightenment’ is achieved which the Caodong Masters describe as ‘not two’. Within Huayan Sutra thinking – this represents the perfect integration of the ‘noumena’ and the ‘phenomena’ - whereby all of the material objects in the world exist in their proper place and without hindrance or limitation of expression and functionality. From the Ch’an position, the advice is usually to be ‘neither attached to the void nor hindered by phenomena’. Once the Ch’an practitioner fully understands the ‘noumena’ and the phenomena’ - then all that remains is for the individual concerned to simply ‘adjust himself to circumstance’ whilst acting in the best interests of all living beings. This means that the ‘frequency’ of the phenomenal world one happens to exist within is fully understood and the path of least resistance is taken – unless, of course, injustice is such that a Ch’an Master is called upon to act in the best interests of humanity. Noumena and phenomena represent a totality of reality – an ebb and flow in innate and functional energy within which the mind and body manifests. If we sit and meditate ‘like an iron mountain’ here and now – then human insight will fully perceive this reality and dissolve all the delusional barriers that usually prevent this direct perception. Just as a single hexagram of the ‘yijing’ contains the essence of the other sixty-three hexagrams – one of the five Caodong roundels contains the essence of the other four. This recognition of multidimensional functionality is exactly how the Huayan Sutra has influenced the Chinese Ch’an School. “A man like this will not go where he has no will to go, will not do what he has no mind to do. Though the world might praise him and say he had really found something, he would look unconcerned and never turn his head; though the world might condemn him and say he had lost something, he would look serene and pay no heed. The praise and blame of the world are no loss or gain to him.” Daoist Immortal Zhuangzi Anyone who penetrates the empty mind ground instantly realises the ‘Dao’ (道) of reality. After-all, this perception of inner ‘void’ will always accompany the enlightened person as they traverse the materiality of the external world. One is neither ‘attached’ to the bliss-like nature of the inner void – and neither are they ‘hindered’ by the attractive nature of the external world! Perception, moment by moment, is a continuous ‘integration’ of form and void so that there is no contradiction or paradox present in everyday experience. This is why chopping wood and fetching water are prime examples of expressing the genuine and true ‘Dao’. Enlightenment within the Chinese Ch’an School is a living reality. It is not a dead teaching once known but now no longer understood. Chinese scholarship does not adhere to the various trends of interpretation extant in the West (or Japan) - as the Chinese people know their own culture. In my view it is the Cao Dong School that expresses the Chinese Ch’an School with the greatest scientific precision. The other four schools of Ch’an are all excellent in their own ways, and certainly contribute greatly to the reality of the living tradition of ancient Indian Buddhism (Dhyana) as it was transmitted into China. However, from the perspective of integrating the native Confucianism of China with the ‘foreign’ religion of Indian Buddhism – the ‘roundel’ system devised by Master Dong and Master Cao is nothing less than an Ingenious device for explaining the inner mind, the outer body and environment – and how both integrate and operate in the enlightened state! The Cao Dong School is the personal (and preferred) lineage of Master Xu Yun (1840-1959) - even though he agreed to ‘inherit’ ALL Five Schools of Chinese Ch’an (and did not discriminate in anyway). His root teaching was the Cao Dong School and this is what he passed-on to his personal students and disciples. This is known within China as Master Xu Yun had thousands of such descendants, but it is a reality he seldom discussed in public or talked about in his biography. A Ch’an monastic, for example, must be ‘lower’ than the lowest lay-person – so that he or she can act as a supportive foundation for all lay-Dharma practice! By following the Vinaya Discipline a Ch’an monastic learns to be like the broad earth found in the ‘Classic of Change’ (Yijing), so that the ‘divine sky’ of an expansive consciousness can be correctly cultivated in the sincere Dharma student. Charles Luk (1898-1978) inherited this Cao Dong teaching from Master Xu Yun and was tasked with transmitting it to the West. Charles Luk taught hundreds of people in the West, and I am sure he transmitted the Dharma to a number of discerning practitioners. However, Charles Luk taught my teacher - Richard Hunn (1949-2006) - who lived in the UK. One of the first instructions Richard Hunn gave me was that I was to spend at least ten years studying the ‘Book of Change’ (Yijing) - reading the profound text daily. I tended to read a single chapter ascribed to each of the 64 hexagrams and continued to repeat this cycle until the thinking (and symbolism) of the Yijing penetrated deep into my being! This is how I developed the inherent understanding of how the Five Ranks of Prince and Minister operates within the Cao Dong School. The understanding of these five roundels is either misunderstood in the West, or only superficially grasped. Most people simply ignore it due to the influence of the Japanese Soto Master – Dogen – and his emphasis on ‘just sitting’ - but he must have studied and understood this device as a Dharma-Inheritor! By looking into the empty foundation that is beyond perception and non-perception – a Cao Dong practitioner is literally looking into the profound essence of the single roundel that contains all roundels! After-all, what other possible explanation could there be? On top of this, the Cao Dong Masters drew the ‘thunderbolt’ as a means to explain this interconnectivity and how a genuine student tends to experience an unfolding mind as it develops. Some state that this ‘thunderbolt’ may be influenced by the imagery associated with Tibetan Buddhism. A Western (and Japanese) tendency is to view the five roundels as indicating five ‘ranks’ through which a practitioner traverses – from the lowest to the highest – as if each roundel represents a coloured belt in Judo. This is not the case at all. In the ‘Book of Changes’ there are 64 chapters – but no single chapter is considered ‘superior’ or ‘inferior’ to any other! Each of the 64 chapters exists as part of the other 63 chapters – perfect in its placement, situation and function. This is exactly how the Five Ranks interact with one another. All are contained within each – and there is never an implication that a practitioner moves from one self-contained level to another! Just as consciousness is infinite – the Cao Dong roundels represent an insight into the bottomless nature of human awareness. The Buddha, of course, stated that enlightenment is that conscious awareness which exists just beyond (and behind) the ability to ‘perceive’ (form) and ‘non-perceive’ (void). Chinese Ch’an does not go beyond this.
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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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