Given that the prevailing subjective and objective conditions have not proven favourable for this otherwise interesting, groundbreaking and self-empowering opportunity, the International Ch'an Buddhist Institute (ICBI) is a) rescinding and abolishing the project of the 'Open Transmission' of the associated Master Xu Yun (1840-1959) lineage - effective immediately, b) Cancelling any subsequent lineage transmissions - either 'implied' or 'conformed' - through the use of this initiative, and c) clarify that the ICBI does not recognise, endorse or support any subsequent, assumed or further transmissions made by current ICBI Members using this agency to other (unknown) individuals outside the ICBI.
Lineage transmission is a grave and serious undertaking and although much emphasis is placed in the West upon 'effort', 'determination' and 'respect' - this appears not to yet apply to matters of a non-material or non-acquisitioned nature. In this matter of realising the empty mind ground there will be no supporting of any type of greed, hatred or delusion. The 'Great Doubting mind' will be re-emphasised time and time again to keep the genuine Chinese Ch'an Lineage of Master Xu Yun (1840-1959) both 'pure' and free from 'corruption'. if you experience 'agitation' in your mind at this announcement - 'good' as you will not pass through this 'Gate' a second time in this lifetime whilst I guard it. Set your mind on realising genuine Enlightenment and all barriers will instantly melt away!
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.
Adrian 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!
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