Although certain modern trends within Asian Buddhism appears to suggest that a Buddhist monastic follows a path that is ‘superior’ to that of the dedicated ‘lay’ Buddhist practitioner – a close and careful reading of the Pali Suttas (and their Sanskrit counter-parts) reveals a very different picture. Yes – obviously a Buddhist monastic leads an infinitely more ‘virtuous’ life than a lay-person who does not follow the Dharma and lives just for sensory stimulation and superficial emotional gratification. This the argument that the ‘morality’ of the monastic is more worthwhile than the ‘hedonism’ of the lay-person. Of course, people are free to reject this analysis and conclusion. The two alternative views are that the ‘hedonist’ is ‘equal’ or at least ‘superior’ to the ‘Monastic’ - but these different interpretations tenable? There is something ‘instinctive’ about the ‘hedonist’ - as if they have not yet evolved the ‘wisdom’ to a) ‘manage’, and b) ‘elevate’ the data received from their sensory-organs to a higher plane of existence! A ‘hedonist’ is someone who lives in the world of greed, hatred and delusion and see no problem with this natural arrangement. As this is the situation that the Buddha states generates all of humanity’s suffering – he rejects it out of hand. This is the world of the cess-pit of dirty sensationalism that the Buddhist monastic leaves behind and it is in this sense that the lifestyle of the Buddhist monastic is said to be morally and virtuously ‘superior’ to that of the uncontrolled, undisciplined, lazy and selfish ‘hedonist’. Although the human-beings within both categories make use of ‘sensory’ stimulus, the ‘hedonist’ is entrapped by what he or she ‘feels’ and cannot ‘breakout’ of the cycle of pointless repetition – whereas the ‘monastic’ takes exactly the same ‘sensory’ stimulus and uses this data to ‘uproot’ greed, hatred and delusion, and ‘break’ free of the cycle of pointless ‘sensory’ stimulation! This is why it is untenable to suggest that within this context, the ‘hedonist’ (as a lay-person) is the ‘equal’ or ‘superior’ to the Buddhist monastic! From this point of view, it is obvious that the ‘hedonist’ lives an ‘inferior’ lifestyle to that of the Buddhist monastic. Things are not so clear-cut when devout individuals follow the Dharma with determination and yet still live within the world of everyday concerns. This type of lay-person is very different to the ‘hedonist’ as they apply to their lives the very same Dharma that the Buddhist monastics make use of, with many such lay-people even choosing to voluntarily abide by the Vinaya Discipline to the best of their ability within the circumstances they live within. When Buddhist monastics give Dharma-Talks in China to audiences of robe-clad lay-people, he or she usually takes a humble position as within their ‘cloistered’ life, it far easier to apply the Dharma and to discipline their minds and bodies with the minimum of distractions or cares. For the devout lay-person, however, their life is full of distractions and cares that have nothing to do with the Dharma and often get in the way of its practice! Despite this, these dedicated lay-people persevere with the disciplining of their minds and bodies and apply the Ch’an method within all circumstance, good, bad and indifferent. Despite these hindrances inherent within everyday life, both male and female lay-practitioners of the Dharma realise full and complete enlightenment! This is even mentioned in the Pali and Sanskrit Buddhist texts, and was a well-known occurrence during the Buddha’s lifetime. Although the worldly use of the senses creates obscuring barriers between the surface mind and the empty mind ground – the lay-person applies the gong-an, hua tou or chanting practice too such a high degree of commitment that the surface mind of obstruction (klesa) is smashed to pieces forever! This suggests that the sheer practice of the committed lay-person became so full of inner potential that it drilled-through the klesic obscuration and achieved full and total comprehension of the empty mind ground! In the Pali Suttas the Buddha clearly states that when the enlightened mind is realised – there is no difference between a lay-person and a monastic. Although both may occupy very different stations in life that demand certain rules of interaction and polite communication, the essences of each individual’s understanding remain exactly the same! Both the ‘monastic’ and the ‘lay’ person are looking at and integrating with exactly the same empty mind ground so that the only differences in their lives is the social status each occupies. Vimalakirti was a very wealthy Indian who possessed a number of wives and countless children, and yet he ‘saw through’ the obscuring veil if the world and perceived the empty mind ground. Hui Neng – the Sixth Patriotic of Ch’an - was a lay-person when he inherited the Dharma (only ordaining at a later date). The Chinese Ch’an Records record a number of examples of how ordinary men, women and even children achieved full and total enlightenment! As Buddhist monasticism is premised upon humility – many such practitioners believe that the ‘lay’ path to enlightenment is by far the much harder path to take (as everything about it serves to turn away from, and obscure the empty mind ground). This is why many Chinese Buddhist monastics today, habitually place themselves ‘below’ the status of the laity. It may be that such humility contains the inherent power to encourage the ‘hedonist’ to change their lives for the better and follow the Dharma, whilst supporting, empower and ‘lifting-up’ those lay people who are already making good progress in their self-cultivation!
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Dear ICBI Members
I experienced this practice and found it sharpens the mind and clears the senses. The incense cones burn at a very high temperature and the searing pain is immense - but also highly localised. Beneath the skin of the scalp is the hard bone of the skull so damage is mostly skin-related, although the pain can continue for some time. Within Chinese medicine, however, moxibustion is very well-known as a method for clearing qi-energy channels and preventing or reducing the chance of infection. These cones are placed along the Governing Vessel and the qi, jing (and developing shen) circulate up the back and over the top of the head before descending down through the centre of the face and into the upper mouth. The tongue connects the upper mouth with the lower mouth so that these congealed energies can freely pass down into the Conception Vessel and into the groinal area (this is the circulation of the microcosmic orbit). I suspect Shi Zhide started this practice in 1288 CE as a means to 'unblock' excessive 'yin' energy (or 'negative' qi) trapped in the head area so that the habitual ignorance of humanity could be more easily 'broken' when the Ch'an meditative method is applied. As I was ordained in a 'fighting' order of Cao Dong monks - this practice was also believed to open the energy channels to such an extent that no incoming power from another's martial blow could cause any damage! As the incoming energy connects with the opened energy channels - it is simply 'absorbed' (like water rushing down the drain) and immediately redistributed throughout the system with no blockages being caused. Whatever the case, the mind must be 'stilled' and 'expanded' and this medical ritual assists this process. Peace in the Dharma Adrian Chan-Wyles ICBI UK - Admin Many people view matter as a solid wall of obscuration that the bodily organs can ‘sense’ but do little else with. Matter can be measured and it can be manipulated, but Buddhist meditation offers another way of ‘seeing’ matter. Quantum Physics explains that matter as a solid wall is an illusion regardless of how powerful this image might at first seem. Matter, we are told, is a non-permanent assemblage of sub-atomic particles. In other words, regardless of how it seems to be, it is not ‘solid’ by any means. The Buddha, for instance, taught that material reality is comprised of atoms which flash in and out of existence at a tremendous speed! To the perceiving mind at its normal rate of frequency, this ‘flashing’ cannot be seen and so reality seems solid and unchanging. Modern science has also proven that human consciousness also flashes on and off tremendously fast – creating the false impression of perceptual permanency. When a practitioner meditates for long periods of time, the operating frequency of the mind is slowly altered and changed so that the perception of reality changes to accommodate a more scientifically correct understanding of reality. This is why the Buddha explains reality as comprising of a simultaneous perception of ‘form’ and ‘void’ - with no contradiction whatsoever! Once the base frequency of the ‘everyday’ mind is dislodged from its dominant position – the perceptual foundation sees reality from a new depth of perception. As the default position that everyone is born with is set to perceive ‘matter’ only – it is the ‘empty’ essence of material reality that needs to be penetrated, understood and normalise. This is not a matter of leaving one state of mind for another, but rather the act of ‘expanding’ the mind so that it can perceive more data per second or mili-second, etc. Matter is just as solid as before - but now its ‘empty’ nature is fully understood. Emptiness is just as pervasive as before – but now its material aspect is better understood. The Buddha never denies the existence of the physical universe – but he does advocate that humanity must develop the mind to realise a different way of ‘perceiving’ reality as it actually is.
An Earnest Dhamma Appeal🙏
Dear Dharma Friend, As requested by a forest monk name as Venerable Suman Jyoti Thero, I am reaching out to you with lot's of Metta for a generous appeal for DONATION for construction of Aryagiri Vipassana Meditation Center. Bhante is not active on social media and he only rarely used it. It is said that through wisdom can the mind be freed from defilements, but Dana is also a prerequisite for meditation, and Samadhi leads to wisely reflection, and wisely reflection leads (together with the power of Samadhi) to wisdom, and wisdom leads to detachment, and detachment leads to awakening. The subject of this letter presents just such an opportunity and it is for the most worthy of causes-to support a place of worship and cultivation of mind, at Aryagiri Hill situated near Indo-Bangladesh Border in southern Mizoram, India. In so doing through your generous support make manifest the words of the most basic Buddhist prayer, to support the teachings of the Vipassana Meditation, the remembrance of the Buddha, and the followers of the Buddha. Establishment and construction of a Vipassana Meditation Center at this remote areas will serve the diverse spiritual needs of all Micro minority chakma Buddhists and non-Buddhists with warmth and spiritual openness. It will also serve as a center to teach and practice the techniques of meditation for the purpose of spiritual development. The first phase for construction of Buddha shrine hall and two rooms for the monks have been completed with the generous donations made by various donor's from different countries. The second phase will have to be built for the meditation hall and it's the second floor of the vihara. So, Please help Bhante to raise funds to build a Vipassana Meditation Center at Aryagiri Hill. I am really compelled to reaching out to you on behalf of Ven. Suman Jyoti Thera in this meritorious deed, to raise funds required to contribution the main building for the Vipassana center. Bhante live alone in the hill surrounded by deep jungle in search of the ultimate truth. The contribution will help and in its entirety go towards a new Vipassana Retreat Meditation Center. By making a donation to your ability, you are indeed lending a hand to continue this precious effort to spread the lucid word of the Lord Gauthama Buddha. So please help Venerable Sumanjyoti Bhante with your donations to build the Vipassana Meditation Center at Aryagiri Hill. Let us share the wonderful and rare gift of Dhamma, learn it, understand it, and live accordingly. The plan estimate for construction of second floor of the Ariyagiri Vipassana Meditation Center can be sent if required. Any amount of donation either big or small is heartily accepted. All the pious Dharma friends are requested to ask for the bank details to send your donation towards building the Vipassana Retreat Center of Bhante Suman Jyoti of Ariyagiri Hill near Bangladesh Border. May you all have the blessing by the Buddha, Dhamma and Sangha. Your's in the Dhamma, With Metta, Sudip Fundraiser of The Ultimate Truth Preaching Mission (A registered Buddhist Organization based in Mizoram, India) & Volunteer of Aryagiri Vipassana Foundation. Lunglei District, Mizoram, India. Email: [email protected] WhatsApp 91+9612602899 Donation can be sent to the following methods:- Our PayPal Email-- [email protected] Our Bank Transfer method- Account Name: Sudip Chakma A/c No: 1463104000036962 Bank Name: IDBI BANK, LUNGLEI BRANCH. IFSC: IBKL0001463 MICR: 796259102 SWIFT CODE: IBKLINBB136 Sabbe Satta Bhavantu Sukhitatta - May all beings be well, may all beings be happy, may all beings be free from suffering _/\_ Master Xu Yun (1840-1959) certainly understood the paradox of looking into the fabric of our minds – to ‘see’ beyond that which we look with and that which we look at and through. This process, for a Ch’an Master at least, was not considered a contradiction. This Chinese Ch’an method was and still is viewed as the true essence of the message of the historical Buddha (born in India)! Furthermore, the Chinese Ch’an School considers itself unique in preserving the ‘true’ transmission of the historical Buddha free of all the later modifications, distractions and pollutions that entered the various Buddhist communities. Contemporary Western scholars, of course, consider this attitude to be flawed and its assumption to be wrong. According to Western scholarship (which takes its cue from Japanese Buddhism), this ‘Chinese’ attitude is ‘ahistorical’ and nothing but a culturally bias fabrication. According to Japanese researchers (whose work stems from the 1868 Meiji Restoration) - genuine Buddhism ‘died-out’ centuries ago in China and has never recovered! How strange it must seem to them then, when they encounter Master Xu Yun’s biography (amongst many other eminent Masters) who assert the exact the opposite! Indeed, Master Xu Yun considered many practices associated with Lamaism to be ‘corrupt’, and repeatedly asserted that the immorality and barbarity of the Imperial Japanese Army in China (1931-1945) was the product of the moral corruption of Buddhist practice in Japan. As most Westerners cannot read either the Japanese or Chinese script, they remain unaware of the War Crimes advocated and committed by various Japanese Zen teachers before and during WWII (much of it anti-Western in nature as well as being anti-Chinese) - who later became very famous in the US and lived lives of relative luxury after the War! How strange it seems that very few people have read of how Master Xu Yun heavily criticised a group of Chinese Buddhist monks who had been to Japan and returned home eating meat, drinking alcohol and with wives and children in tow! Although it is true that our minds should be that distracted by worldly matters, at the same time it is equally true that when engaging in worldly matters, the engaging itself must be morally pristine. Of course, there are people living in Japan who are aware of these contradictions and who do seek to make amends and put historical wrongs right. In the heart of those dojo that teach genuine Zen-Ch'an all of it ‘dissolves’ into irrelevance when the correct Dharma is cultivated. I remember how respectful a delegation of Shaolin monks was treated in Japan a few years ago – particularly when they visited a small dojo whose founding ancestor had visited the Shaolin Temple on Song Mountain many hundreds of years ago! The visiting Shaolin Master studied the Chinese Transmission Documents carefully stored away and guarded in Japan – and finally declared them entirely genuine! The name and location of the dojo – together with its historical details – were taken back to the Shaolin Temple and entered in the Records of Genuine Transmission! Although truth maybe difficult to attain at times, this does not mean that we give-up the task of pursuing it. Truth must prevail over falsehood and that is all there is to it!
A number of myths dominate the Western intellectual landscape regarding the history and practice of Chinese Buddhism. Many of these myths are even perpetuated within Japanese scholarship upon the subject. Eurocentric bias, cultural misidentification and blatant racism are often to blame. However, China is a vast country which continues to manifest its own culture (and destiny) regardless of the nonsense said about it in the surrounding countries. Within Chinese Buddhism, for instance, it is not uncommon to find examples of Buddhist nuns and monks ‘dying’ whilst a) sat uptight in the cross-legged meditation posture, and b) to continue hold this posture unassisted after the physical dying process has finished. Indeed, there are many famous examples of this kind in China today, with even ‘enlightened’ lay-people being able to perform this feat! Moreover, even within modern China, for the devout Buddhist the ability to ‘leave the body’ in this manner is seen to be of great spiritual significance (similar to the shocking examples of the Vietnamese Buddhist monastics in the 1960s – who possessed the spiritual maturity and ability ‘not to move’ during the process of setting-fire to themselves in protest to US and Catholic interference in their country). Chinese Buddhism is often thought to have inherited this practice not from India (where some people believe it never existed), but rather from the very similar (if not identical) Daoist practice. This entire procedure is referred to as ‘Seated Transformation’ (坐化 - Zuo Hua) and involves the departing practitioner to retain the meditation posture with full and clear psychological awareness – whilst the breath is slowly brought to a standstill. This process functions through the conscious awareness integrating into the ‘space’ between each breath – so that the breath is finally left behind. Situated near to the Indo-China Border is the Indian village of ‘Gue’, located in the Spiti region of the State of Himachal Pradesh in North India. As Indian collaborates with the US intrusion into Chinese territory – this area is used by the Indian government as a staging post for the 14th Dalai Lama and his ‘movement’. However, during 1975, an earthquake struck this area of Northern India and opened an old tomb that contained the mummified body of the Buddhist monk Sangha Tenzin – who was sat upright and very well preserved. In 2004, the local police excavated the tomb and removed the mummy. On discovery, it astonishing to find that the mummy was well preserved, with his skin intact and a crop of hair on his head. The mummy was eventually placed in a temple and is open to the public – despite the area being very remote and difficult to travel to. This Buddhist monk is said to be around 500-years old and he has a name that is partly Sanskrit (Sangha) and partly Tibetan (Tenzin). He was placed in a ‘stupa’ after he died, and it is this structure that collapsed during the 1975 earthquake. His name was written on the stupa and he appears to have been protecting the area with his spiritual presence. Interestingly, Chinese Buddhist monks were performing this feat over a thousand years prior to this date (c. 1500 CE) with ‘Hui Neng’ (the Sixth Patriarch of Ch’an Buddhism) still sat upright in a temple in Southern China (d. 713 CE)! Even within the Theravada Buddhist tradition of Thailand there are stories of so-called ‘samadhi suicides’ whereby a Buddhist practitioner enters such a profound state of disembodied bliss that they never re-enter their physical bodies again! Hundreds of years later, these bodies are found still sat upright in remote corners of the isolated jungle, and when ‘touched’ usually collapse into piles of dust... Although the example of ‘Sangha Tenzin’ has attracted all kinds of Western speculations about how he actually managed to ‘mummify’ himself – claiming he starved himself, or ate special food – contradictory processes all apparently carried-out whilst absurdly ‘running’ a lit candle over his body! - the reality is that within Chinese Buddhism (a tradition all but ‘ignored’ by the West) - the ability to leave the body through ‘Zuo Hua’ is carried-out only as a product of advanced spiritual attainment that requires no other ability than to have realised the goal of one’s chosen spiritual path! In other words, to ‘die’ whilst sat upright appears all the way through the Chinese Ch’an literature and is generated through the auspices of ‘spiritual’ will-power alone! There is no trickery involved and examples of naturally dying whilst sat upright is still seen within modern China!
"I think when a person is doing something worthwhile, the pain in the early stage should be a kind of foreshadowing of joy in the later stage." —— Venerable Teacher Chan Yi (禅一) ‘Still’ the Mind – and Transform the Way the World is Perceived. Host: Nowadays, there is a popular offline saying that you have to learn to talk to your body. The first stage of transforming our meditative state is the most difficult, so let yourself persevere more every day, such is the reality of a step by step accumulation, do you think this is a feasible solution? Master Chan Yi: In fact, in the early stages of meditation, there must be certain goals, and even a requirement to temper yourself. For example, in physical education classes – you do pull-ups – but when you are tired, the teacher will tell you, please insist on doing the last two in a much more conscious manner. That kind of painful training is what people are most reluctant to do. I think that when a person is doing something, the pain in the early stage should be a foreshadowing of joy in the later stage. As we are used to a certain way of living before, now that we are entering a time of dramatic transformation, there is often a feeling of discomfort. This feeling of discomfort is not because the training is suitable, nor is it physical, but rather it exists because the ‘habits’ of the mind are not suitable. I often say that sitting in meditation is actually the simplest way of life. Simply cross your legs and sit there quietly - for 5-10 minutes – what is difficult about that? Within this practice we can develop insight into the patterns of our own mind (as if it is like our ‘shadow’), and when fully understood, we can strive to change this conditioning and transform our lives! Just as the numerous levels of patterning are dissolved, replaced and reconstructed – the mind begins to ‘think’ in a new way and the body relates to the environment so that there is no conflict (or damage done). Although we all enter this task from many different directions, we all begin to end-up in exactly the same location of improved inner health and harmonious outer relationships. "It turns out that meditation does not rely on others – and you should not be attached to meditation. Indeed, meditation only works when you place the right amount of effort in its practice – nothing more and nothing less. Meditation is only a ‘method’, or a ‘tool’ which humans have developed to achieve certain types of inner and outer transformation. It is not a permanent feature in your lives because once it has achieved its intended function – it will be placed down just like any ‘tool’ you no longer have a use for. When you have located and penetrated the empty essence of your mind – then meditation will have achieved its purpose.” Master Chan Yi (禅一) Three Layers of Meditation Host: I once met a senior who had learned meditation from (the enlightened lay-practitioner) Master Nan (Nan Huaijin - 南怀瑾) in Taihu University Hall. He told me that you should relax when you sit in meditation, and when you are all relaxed, let your thoughts naturally ‘flow’; don’t grab them or attempt to artificially control their direction. Simultaneously we remain broadly ‘aware’ of the flow of thoughts. I think this is a good start. After you have such an understanding, you immediately relax regarding the matter of meditation, a relaxation from the inside to the outside. This is how I slowly improved from 5 minutes to at least 45 minutes. So Master Chan Yi, this is my personal experience, and I also want to hear your opinions. Master Chan Yi:
In fact, if you have the opportunity to come to our Shaolin Temple (on Songshan), you will find that we are holding a very popular and effective programme entitled the "Ch’an Self-Cultivation Camp" (禅修营 - Chan Xiu Ying) of Shaolin Temple. I have been involved in this and also interviewed many students. Prior to attending, life for them in modern China is so good they are safe and worry-free - but they would like somekind of spiritual outlet. Then, suddenly someone suggests the possibility that they should learn to meditate – and so they seek-out the monks at the Shaolin Temple. At the beginning, meditation seems like a fun game – particularly for people whose everyday lives are so materially comfortable – but then something interesting happens. Once the mind is ‘stilled’ and ‘strengthened’ through meditation, the superficial contentedness is ‘pierced’ and an entirely ‘new’ insight into reality manifests! Many people have never experienced the sheer ‘joy’ and ‘bliss’ of ‘sitting still’, or having ‘no purpose’ - and preferring ‘isolation’ over the noisiness of modern living. As the journey begins – and the student spirals upward in attainment – the student understands that meditation can be ‘easy’ and ‘hard’ in equal measure. To gain the ‘pleasure’ we must accept the ‘pain’ without expressing a preference for one over the other, When we ordinary people learning to meditate, we can regard it as a part of our lives. Just like if you start from tomorrow, you can read a book for ten minutes at the desk before going to bed every night; or read two ancient poems, you don’t need to do too much, you just need to be able to sit down and read it by candlelight (or similar) every day. I don’t want to ask whether I can remember it, or whether I can read it for a longer time, just stick to it. In fact, meditation is also such a requirement: you only need to do it, and after doing it, you will find that you personality, behaviour and understanding has completely transformed beyond what it once was. If we persist, we might even begin to enter the sublime and truly divine states! All this takes is a regular dedication to a method on a daily basis. This is how any skill is mastered in this world. When the muscles of the arm contract so that a heavy weight held in the hand can be ‘lifted’ - nothing in this process grants any knowledge as to how muscles work, or how movements are controlled by the spine or brain, etc. Similarly, when a gland secretes hormones – none of this process (in and of itself) grants any ‘special’ knowledge into the nature of glands or hormones – and yet, when the brain ‘secretes’ thought – it is assumed that this process of secreting ‘thought’ possesses the ability to ‘see into’ the inherent biological nature of a) the brain, and b) the mind, but is this a reasonable assumption? If the functions of other biological processes give no ‘special’ knowledge about the inner workings of a bodily organ – why should the secretion of ‘thought’ from the brain produce any substantially ‘different’ mode of knowledge? Of course, the brain is not a ‘normal’ bodily organ despite the fact that it does regulate (together with the spine) virtually all other organs (and biological processes) in the body. The brain does this whilst generating the appearance of the ‘mind’ - from which ‘thoughts’ are believed to emerge. This ‘thought’ capacity has evolved to allow the brain to see its own processes (to a certain extent), whilst also being able to perceive processes in the external environment. With regards the perception of ‘inner’ processes, the capacity of the brain is severely limited, with no amount of contemplative thinking producing the exact size and shape of the brain doing the ‘thinking’. To acquire this knowledge, the physical organ of the brain (usually ‘dead’) would have to examined ‘outside’ of its usual skull-casing by another (living) human-being. In other words, a living brain examines the dead brain of a now ‘non-living’ human-being. A living human-being can observe their own arm lifting a weight in a manner which does not apply to the functioning of their own brain – and herein lies the fundamental difference. The historical Buddha (in ancient India), for example, described the functioning of the ‘mind’ but never envisioned all this as an operation of the brain. I mention this as monastics within Early Buddhism often sat and meditated in graveyards and burning-ghats – and often contemplated the decaying of bodies left to ‘rot’ in the open by families too poor to afford a proper burning and disposal ceremony. Although the skull is often intact for those who have experienced natural deaths, there was probably cases of severely injured individuals where it was possible for the Buddhist monastics to ‘observe’ the brain. This could not have been very common, and certainly the Buddha does not speak of a ‘brain’ as such, despite linking the ‘sensation’ of the environment to specific sense-organs located within the body. This may be because the Buddha defined the ‘mind’ as a sensory organ which ‘senses’ thought – hence the ‘six senses’ found within Buddhist philosophy. Indian philosophy tends to view human consciousness as being various ‘frequencies’ of ethereal energy (perhaps ‘light’ energy). This gives the impression that the external world is constructed of light-energy that also ‘exists’ inside the body. This leads to the interplay of ‘void’ (consciousness empty of greed, hatred and delusion), and ‘form’, or all material stuff. As the Buddha advocated the psychological and physical ‘exiting’ of the world of sorrow – he had no need to develop a sophisticated anatomy and physiology – although he came very close to doing this by default of his ‘logical’ assessment of perception. Unless we are exposed to the insides of the human-body in a scientific setting – no amount of inner gazing will produce an accurate picture of the ‘actual’ structures of the inner-body – or ‘how’ these structures fit-together and function in a healthy individual. All of this knowledge would slowly emerge in the various medical systems of the world – and very slowly at that. It is only in the last two-hundred years or so, that a reasonably accurate view of the human-body has been developed and utilised in the healing of humanity. Perhaps the Buddha got as far as any reasonably enlightened human-being could get, and in so doing did develop a ‘science’ of perception that was unusually perceptive for the time. Of course, our education systems allow us to ‘see’ much more in a short space of time, but no amount of this kind of study offers a short-cut to realising the ‘enlightenment’ advocated by the Buddha. Even though general education has moved-on, the Buddha’s enlightenment is still very difficult to realise. A well-balanced path would seem to involve a sound academic education coupled with a regular meditative practice. My view is that modern education is very important, but it doesn’t invalidate the path of the Buddha. If anything, I would suggest that modern education actually serves to ‘alienate’ humanity ever more from a perception of its pure spiritual essence. The Buddha’s enlightenment of compassion, loving kindness and wisdom – coupled with the accomplishments of modern science will produce an all-round human-being and effective Bodhisattva!
When ‘new’, or recently produced, the ‘Seated Transformation Great Cylinder’ (坐化大缸 - Zuo Hua Da Gang) is usually clean, freshly varnished and exhibits pristine Buddhist (symbolic) artwork (although never in an extravagant fashion). Although not ‘sad’ or deliberately ‘sombre’ these ceramic ‘Jars’ are generally designed to be ‘uplifting’ and ‘positive’. The seated (or sometimes ‘standing’) images of the Buddha or monk is common in various numbers, often holding different hand-positions (or ‘mudra’), as is lotus flowers, Chinese ideograms, birds and other meaningful markings, etc. The primary idea represented is not the ‘sadness’ usually associated with physical death, but rather the ‘happiness’ associated with the ‘transcendence’ of the usual limitation's humanity faces when reaching the end of individual life-spans. Quite literally, the advanced Ch’an practitioner, regardless of whether they are a monk or nun, or lay-practitioner – transitions through the ‘dying process’ so that their bodies retain an upright, seated meditation posture. This eternal expression of the ‘Dharmakaya’ is then carefully placed into the ‘Great Cylinder’, which is then sealed and respectfully placed in a suitable area for a peaceful ‘storage’. This is often a quiet part of a temple, monastery, cave or even a domestic home – as the ‘Jars’ are sealed air-tight. Of course, just as the West has strict hygiene laws regarding the handling, storage and treatment of deceased bodies, so does modern China. There is a balance between religious rights and public health which is carefully (and respectfully) maintained. Occasionally, and for various reasons, these ‘Jars’ are opened years later to reveal a body that has not decayed. Sometimes, a Buddhist monk or nun might pass-away whilst sat alone in the remote forest or on top of a distant mountain - where their perfectly intact body is discovered (by accident) years later - and usually removed and respectfully placed in a ‘Great Cylinder’ or ‘Burial Jar’. In the case where a body has been sat upright for hundreds of years (often in a remote cave), sometimes it collapses with the slightest of ‘touches’ (even a faint breath) as its structure turned into dust long ago (and believed to be held together by the ‘purity’ of the intent of the practitioner). From my own experiments with seated meditation over the years, it seems that the bones and joints must be ‘perfectly’ placed so that they are in complete alignment. All unnecessary muscular tension must be removed from the body so that each bone and joint naturally ‘supports’ the bones and joints above and below its anatomical position. For this ‘alignment’ to be achieved, the mind must be ‘calm’, ‘still’ and ‘expansive’. Conscious awareness must ‘permeate’’ every molecule and atom of the physical body – both ‘inside’ and ‘outside’. The body then ‘transitions’ during the dying process so that the ‘Dharmakaya’ or ‘Buddha-nature’ manifests and ‘supports’ the body in retaining its upright position. When the mind is not settled or expansive, and the body is not aligned – then as soon as conscious effort ceases – the body will fall-over at the point of physical and psychological death. ACW (27.10.2020)
Author’s Note: Master Yun-Men practiced a very fluid method of Ch’an teaching. This was true to verifying degrees of all the Five Schools of Ch’an. The Cao Dong did not limit their approach to seated meditation – the Linji was not obsessed with contemplating gong-an. Each School used a general approach more like that of Master Yun-Men recorded here. Turning-Words, quoting sutras, using prevailing circumstances, shouting, silence and even a punch or kick – could all be used to assist the bottom to ‘drop-out’ the barrel. Master Xu Yun found the mummified body of Master Yun-Men still sat-up in meditation – he had been dead nearly one thousand years by the time he was rediscovered. Today, some people say the mummified body ‘went missing’ at a later day, whilst others are of the opinion that the body is still preserved and in safe-keeping. Whatever the case, it certainly seems that Master Xu Yun’s photograph remains the only evidence of its original existence in 1940. ACW (25-10-2020) (25.10.2020) ‘In the hall, the master said: “When a word is spoken, a thousand carts are in the same track which contains (as many things as there are specks of) dust but is still the teaching for conversion and salvation. But what is it worth for a true monk? If the meaning of the British and Patriarchs could be discussed, the Ts’ao Ch’i Path would be a platitude (indeed). If there is someone who can say something, please come forward.” A monk asked: “What is a talk that surpasses the teaching of the Buddha and Patriarchs?” The master replied: “Cake.” The monk asked: “Is there any connection between them?” The master replied: “Clearly.” He continued: “None of you should pretend to be men of clear insight. When I speak of the Patriarchs’ meaning, you immediately ask me about a talk surpassing the Buddha and Patriarchs. Now, tell me what are the Buddha and Patriarchs? Tell me something about the doctrine which surpasses the Buddha and Patriarchs. When I ask you about that which is beyond the three worlds, you (immediately) grasp the three worlds. Are there such things as seeing, hearing, feeling and knowing that can obstruct you? Do you have (any) sound, form or thing (dharma) which can give a clear distinction between right and wrong views? The ancient saints were compelled to me objects to point at that which was real in its whole but was (in fact) unobtainable. If I tell you that there exists something, it will be only form that already hides (the real). If you have not succeeded in entering (it), you should make your own investigation and ask yourselves why, besides wearing a robe, taking food, stooling and urinating, should so many false thoughts arise without any valid reason? There are those who take things easy and meet to study the ancients’ sayings which they memorize and use their discrimination to discuss, boasting: “I now understand the Buddha Dharma!” They speak of creepers to kill their time. Sometimes, they are not content with this and leave their parents and teachers to make long journeys. Why are they so impatient to walk? After saying this, the master took his staff and descended from his seat.’ Charles Luk: Ch’an and Zen Teaching – Second Series, Rider, (1987), Pages 194-195 ‘In 1940 (when Master Xu Yun was in his 105th year of life), after the monastery of the Sixth Patriarch had been completely rebuilt. I went with the Bhiksu Fu-guo to Qujiang to search for the ancient monastery of Ling-shu, but we failed to find it. When we arrived at Mount Yun-Men, we found an old dilapidated temple in the dense thickets which contained the body of the founder of the Yun-men School.’ Charles Luk: Empty Cloud – The Autobiography of the Chinese Zen Master Xu Yun – Revised and Edited by Richard Hunn, Element, (1988), Page 131 Another Chinese language text reads:
‘据《虚云法师年谱》记载,虚云法师初到云门寺时,只见荆棘丛中残存古寺,内肉身一尊,为云门开宗道场。此云门祖师肉身像为虚云法师于云门寺时所摄,后肉身被毁,仅存此照片收录于50年代出版之《虚云法师年谱》中。’ ‘According to the Biography of the Dharma-Master Xu Yun – when he arrived at the ancient Yun-Men Temple, it was in ruins and covered in a thick overgrowth of plants and bushes, etc. The only part that was still intact (and oddly preserved) was the central meditation hall which contained the mummified body of Master Yun-Men Wen-Yan (雲門文偃) [864-949]. Master Yun-Men was still sat upright in the meditation position and it seemed that the power of his spiritual insight was keeping the building from collapsing. At this time, Master Xu Yun arranged for the body of Master Yun-Men to be photographed – and requested that this picture be included as part of his biography. Later, when this mummified body went missing – this photograph remains the only evidence that the body of Master Yun-Men ever existed.’ Chinese Language Reference: https://www.sohu.com/a/342985078_120109092 |
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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