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!
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Dear Gillian
What is interesting is that after decades of effective inner and outer martial arts practice, I have arrived at a profound 'stable' state of mind, body and spirit (whatever that is). This journey has traversed many inner and outer levels or states of being. Mostly, this has included a logical approach to physical training motivated by 'doubt' a) in the process itself, and b) in my ability to keep-up the practice or c) to carry-out the prescribed practice correctly. This 'doubt' was inward whilst the physical 'outer' Chinese martial arts techniques were superb and highly effective. This 'doubt' (which ceased to function about 14-years-ago in c. 2007) acted like a force of magnetism drawing my 'uncertain' inner-being toward to the solid and stable outer-structure of the martial arts techniques and how they might be used in self-defence (function) and mind and body health and fitness (longevity). There is now a great awareness. A great all-embracing sense of psychological being that appears to be united with mind, body and environment. This unity I term 'spiritual' because all this seems 'transcendent'. Of course, whilst being driven on by the inner doubt to practice physical martial arts (as a form of 'armouring' against external attack), I also committed myself to intense Ch'an meditative practice as a means to 'uproot' this doubt which all motivating throughout my entire life to 'take action' in many different arenas - it also contained an element of 'weakness'. As I interpreted this 'weaknesses' as a major problem that a) held me back in a state of fearful 'non-action', or b) sabotaged physical actions so as to render all exertion completely pointless! The mind 'cleared' and 'expanded' - it became all-embracing so that the body stopped appearing to be 'outside' of it and took its place entirely within psychological awareness. Although I had my initial experiences of the realisation of a 'still' and 'empty' mind with its awareness expanding and embracing all things around 1990 - it took another 15-years for this experience to settle-down (2005), and about another two or three years for all vestiges of 'doubt' to completely dissolve (2007/8). What did happen around 1990, however, is that my physical use of outer Chinese martial arts technique deepened, expanded and matured, and since the time of 'teaching' in my own right (as opposed to 'training' under a teacher) - I have never lost a fight in the training hall. (Around a year before this experience, I was following a strict Chinese (Mahayana) Buddhist 'monastic' regime and sitting in meditation for hours a day practicing the hua tou 'Who is hearing?' Suddenly, whilst sitting in my 'cell' and without warning, my mind 'ceased to move' becomingly utterly and completely 'still'. This was accompanied by deep sense of permanent ecstasy! My Chinese teachers correctly taught me with 'silence' - whilst my Western teacher Richard Hunn (1949-2006) - my Western Ch'an teacher - correctly taught me with words! Ironically, he drew my attention to the authentic Chinese Ch'an texts. 'Neither be attached to the (realised) inner void - nor hindered by (the 'external') hindering phenomena'. It was deep within the 'silence' of my Chinese Ch'an Masters (including Chan Tin Sang [1924-1993] that I discovered the poignant meaning of Richard Hunn's spiritually 'vibrant' words. This is how I knew that Richard Hunn was correct in his understanding. Later, this dual instruction [into non-duality] led to the next shift in perspective This occurred a year later after a further period of intense practice, and was a product of a complete change or 'turning about' [see the 'Lankavatara Sutra'] at the deepest essence of the mind. It was such a profound and important 'first principle' that I nearly omitted it from the list of all the important events! I was once meditating sat on the ground outside 'returning' all sensory data 'back to its 'empty ground' essence - when a cool and refreshing Summer's freeze blew gently across my face. Suddenly, my mind instantaneously 'turned the right way around' immediately abandoning its previous 'inverted' functionality and appeared to 'expand', assume an 'all-embracing' position of being, whilst this 'new awareness' thoroughly permeated the physical-body and penetrated the physical universe throughout the past, present, and future! This permanent shift in psychological and physical manifestation changed 'me' from the DNA-chemical foundation upward and influenced all the views and opinions I now hold!) This includes not only transforming the experience of sparring with students (which is now unified experience premised upon wisdom, loving kindness and compassion) - but also manifested within the otherwise 'brutal' realm of 'honour fights' whereby unknown and unfamiliar individuals suddenly turn-up at my training hall and (disrespectfully) ask to spar! They wish to gain fame and fortune through 'out of control' violence which involves (for them) the 'beating' and 'exposing' a local (Chinese) gongfu teacher! How did this happen? I think whereas my opponents were still motivated by a deep and profound sense of 'doubt' (often involving a profound 'self-hatred') - I no longer experienced this 'doubt' which 'divides' human-beings during combat. Doubt by this time in my life had become nothing more than a profound sense of enhanced 'awareness' full of compassion and understanding. This is all held in place by a physical (martial) ability that can use 'gentleness' just as easily as 'harshness' to 'control' or 'regulate' physical interactions. Signed: Adrian Chan-Wyles [陳恒豫 - Chan Heng Yu] (22.11.2021) - '釋大道' (Shi Da Dao) Witnessed and Authenticated by Yau, Gee-Cheuk [邱芷芍] (22.11.2021) - 'Gee Wyles' - Wife of Adrian Chan-Wyles December 06, 2007 09:30 China’s Five Thousand Years of Culture Network - Editor: Xue Fei (薛斐)
The main contribution of (Western) Analytical Philosophy in the history of human thinking is: it believes that many problems that bother people are actually not problems at all, they are just "false problems." Some questions have not been answered satisfactorily for a long time, not because people have limited abilities, but because the way of asking questions is inherently problematic. Once you follow the train of thought of asking questions in this way, you will sooner or later lead people into a dilemma of infinite ‘no answer’. Therefore, analytical philosophy strives to drive all false questions out of the scope of human thinking, so that people can obtain peace of mind by simply ‘not thinking’ about certain topics. Similarly, Chinese Ch’an also states that there are many false problems, but its technique of dealing with these problems is different to that of analytical philosophy. Chinese Ch’an teaches that only by restoring the ‘genuine’ or ‘underlying’ questioner (or ‘perceiving the empty mind ground from which ALL questions arise’) can the problems these questions represent be avoided in the genuine sense. Therefore, just as the Western academic scholars might ‘give voice’ to these false questions - the Chinese Ch’an Master refuses to give a positive answer, but crucially, (and often a point not acknowledged in the West) the Ch’an Master does not give a negative answer. However, it should be pointed out that the distinction between true and false questions within analytical philosophy is also inherently problematic: if the boundary is meaningless (and lacks ‘substance’), then the true question, regardless of its scope, cannot be properly ‘fixed’, ‘located’ or even ‘asked’; on the other-hand, if the question is too meaningful - and possesses definite ‘boundaries’ of import, then it cannot represent the problem of inherent ‘falsity’ as it has ‘concretised’ into something ‘real’ and ‘limited’ in time and space. The recent developments in Western thinking are repeatedly attempting to explain this dialectical problem and double-bind, but in so doing, tend to favour the ‘negation’ of the question. This has led some Western scholars to mistakenly assume that they are implementing a ‘Chinese Ch’an solution’, but this is not the case. As far as Ch’an is concerned, all questions are unnecessary movements of the surface mind, nothing but habitual contrivances that manifest as ‘false questions’ mistakenly interpreted as being both ‘valid’ and structurally ‘three-dimensional’ in the material world! The tetrelemma of Nagarjuna explains the Ch’an position – 1) everything ‘is’, 2) Everything ‘is not’, 3) Everything both ‘is’ and ‘is not’ and 4) everything is neither ‘is’ and ‘is not’ - so what's the problem? Only the intrinsic realisation of the ‘self-nature’ (as the ‘empty mind ground’) denotes a "person who is not deceived by others", and ‘who understands the law perpetually at peace’. Once enlightened, the problems of defilement, true delusion, life and death - and many other conflicts - although not resolved in the conventional sense, have been completely eliminated in the delusional sense. In other words, all (deluded) questions disappear before they ‘arise’ - as the habitual (inner) conditions that formulate a ‘dualistic’ and ‘suffering-inducing’ question in the mind - have been perpetually ‘removed’. In contrast, the development of analytic philosophy is very incomplete. It merely attempts to persuades people not to pay attention to the various problems relating to ‘value’ and ‘freedom’ that are incapable of being subjected to ‘reason’, leading to these metaphysical issues still plaguing everyone who lives a serious life. Ch’an Buddhism is different. Its resolution of problems brings people a real "usefulness", which is the tranquillity and clarity of the whole (united) inner and outer being. The Ch’an method permeates the depths of people's hearts and breaks the source of delusion in one fell swoop. How can the complexity and difficulty the Ch’an method employs be conceived and inferred through the narrow experiences and thinking associated with everyday existence? In summary, what this article is trying to illustrate is just this: Ch’an Buddhism is a part of the entire Buddhist system, no matter how much Ch’an surpasses the Buddha and the ancestors. If you want to keep your understanding of Ch’an from deviating, you should also find a basis within the sutras and understand it from the entire Buddhist philosophical background. At present, there are no other thought systems that can properly interpret Ch’an. If you abandon the scriptures, rely on your own brains, and adhere to Ch’an with some kind of thinking that suits your taste, even if you don’t enter the cave of deluded ghosts, you will eventually fall into a ‘dead void’. These are the products of a lack of genuine knowledge with regard to Ch’an self-cultivation. The ‘Perfect Enlightenment’ Sutra (圆觉经 - Yuan Jue Jing) says ‘The Tathagata-Realm is infinite and an individual mind (and heart) cannot fathom its vastness through an egotistical self-effort – which is like a firefly trying to impossibly burn the infinite dimensions of Mount Sumeru!’ The Western mind needs to breakout of its own self-contained isolation and comprehend the limitations that this cultural programming entails. https://fo.ifeng.com/guandian/200712/1206_17_47728_1.shtml 禅宗西行——禅VS现代西方思潮 2007年12月06日 09:30中华五千年网 分析哲学在人类思想史上的主要贡献为:它认为许多困扰人的问题实际上根本不成其问题,它们只不过是些“假问题”。有些问题许久以来得不到满意的回答,不是因为人能力有限,而是提问的方式本身就有问题,一旦顺提问的思路走下去,迟早会将人引入两难的困境。因此,分析哲学力图将所有假问题赶出人类思考的范围,使人获得心灵的宁静。 与之相似,禅宗也认为存在许多虚假的问题,它处理这些问题的方法也是治疗的方法,认为只有使发问者恢复健全,才能避免这些问题的困扰。所以一旦参学者提出这些假问题,禅师不是给予正面回答,但也不给予否定,而直接一棒一喝,截断学人的攀缘妄想了事。 但应该指出的是,分析哲学对真问题、假问题的划分本身就很成问题:如果这个界限是无意义的,那么就不能对真问题的范围加以限定;如果这个问题是有意义的,它便不能陈述假问题。西方思想近来的发展也一再说明了这一划界的错误,但指出任何真问题都不可能存在的,却只有禅宗。 就禅宗的究极来说,但凡问题都是假问题。诸法实相离四句、绝百非、一尘不染,哪有什么问题呢?只有内证自性,便是“不受人惑的人”,明了法本如如、迷人自扰。一旦开悟,染净问题、真妄问题、生死问题……等诸多对立,虽然没解决,但却已被彻底消解掉了。也就是说,一切问题在被回答之前就消失了。 与此相比,分析哲学的消解便是很不彻底的。它只是在理智中劝说人们不要关注理智无能为力的价值问题、自由问题,但这些形而上问题仍困扰着每一个认真生活的人。禅宗却不同,它对问题的消解带给人以真实的“受用”,是整个心灵的宁静与澄明。它潜入到人内心的深处,一举打破妄念的源头,其中的复杂与艰难岂是靠狭隘经验与思量所能设想和推断的。 综上絮絮所言,本文试图说明的,不过是这样一点:禅宗再超佛越祖,它也是整个佛法大系的一部分。如要使对禅的理解不至于发生偏差,还应从经藏中找依据,从整个佛学背景来理解。在当前,还没有什么其余的思想可以恰当地诠释禅宗,如果舍弃经论,靠自家脑筋计度,以某种合自己口味的思想来附会禅宗,即便不入鬼窟,也终会两眼茫茫、不知所以。正如《圆觉经》所说:“以思维心测度如来境界,如萤火烧须弥山,终不能着。”以上对西方思潮的评判,只是两个浅近的例子而已。 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!
Considering how Japanese Buddhism eventually abandoned the Vinaya Discipline as a formal requirement for monastic training – I was pleasantly surprised to read Master Dogen’s view on this matter as contained in his extraordinary Shobogenzo (正法眼蔵 - Zheng Fa Yan Zang) text - literally ‘Correct Dharma-Eye Storehouse’. As Dogen expresses more than one dimension of reality at the same time – it is prudent not to jump to conclusions. For instance, he states that the status of monastic ordination is far-superior to that of lay-existence on the grounds that all impurity has been abandoned through the ordination process. Dogen further criticises as ‘wrong’ all those Ch’an Masters he met in China who said that there is no difference between a Buddhist monastic and a lay-person – but is Dogen correct? He certainly makes a very powerful argument that is difficult to uproot rhetorically. Obviously, a Buddhist monastic who commits themselves to the over-two hundred Vinaya Discipline Rules is most certainly worthy of respect – particularly as they also commit themselves to follow the numerous (similar) Bodhisattva Vows! Theravada and Mahayana monastics give-up all direct connection with the household and the worlds of politics and work. For Vajrayana monastics, however, the situation is slightly different as the Tantri School begins and ends from the position of complete enlightenment, and work from the premise that the empty mind ground (Buddha-Nature) underlies all phenomena evenly – including the monastic and lay worlds of existence. Although many Tantrikas can spend decades in isolation practicing their ‘methods’ of self-purification – it is also true that some monks and nuns of this tradition marry one another sand use the machinations of married-life as yet another type of ‘yogic practice’ seeking unity in the one and oneness in the unity. Dogen states that not one single lay-person ever realised enlightenment during the Buddha's lifetime – but this is a mistaken notion as there are at least twenty-one examples spread throughout the Pali Buddhist Suttas recording the attainment of full enlightenment by both male and female ‘lay’ followers of the Buddha! Some were enlightened by being in the presence of the Buddha, some were enlightened when he looked directly at them, whilst others were enlightened when they heard the Buddha’s voice (and/or put his teachings into practice)! The Buddha explained this by saying that these lay-people had built extraordinarily positive karma in their previous existences which meant that their lifestyle in this existence merely needed a slight nudge for the ridge-pole of ignorance to be thoroughly smashed! Of course, this is not the typical situation for humanity as many ordain and find the life very difficult due to the very heavy and negative karma they have to carry and attempt to uproot through Buddhist practice. Dogen does not seem to be that impressed with the example of the enlightened lay-man – Vimalakirti – despite the Buddha explaining that Vimalakirti was a thoroughly enlightened Bodhisattva who took various forms merely to ‘liberate’ those he was destined to encounter during each lifetime. Furthermore, Hiu Neng was a layman when he inherited the Ch’an Dharma and became the Sixth Patriarch (although he was ordained many years later). Within the Ch’an Records in China it is stated that men, women, children, animals and even trees and inanimate objects have experienced enlightenment! As the empty mind ground (Buddha-Nature) underlies all phenomena, and given that the enlightened mind is expansive and all-embracing, there is no situation, person, living-being or object that exists outside of it. As this is the case, how can a monastic be ‘superior’ to a lay-person'? Although I follow the Vinaya Discipline and the Bodhisattva Vows as a married layman – when I was a cloistered Ch’an monk I was continuously reminded of the need to practice ‘humility’. A Buddhist monastic is nothing but a ‘beggar’ - albeit a beggar who has direct access to the sublime teachings of the Dharma! A beggar owns nothing, controls nothing and drifts from place to place when not anchored by a regular monastic routine. He or she has no worries because the world of worries has been thoroughly renounced. There is nothing ‘superior’ about being socially useless. Furthermore, the hexagrams of the ‘Yijing’ (Classic of Change) are built line by line from the base upwards. Whether or not the hexagram is ‘strong’ or ‘weak’ depends on the first two lines! It is these two foundational lines that hold and secure the other four lines in place and give the entire hexagram meaning. As the Buddhist monastic is the foundational support for Chinese society, he or she must comprise the lowest two lines of the six-lined structure. This is how the four higher lines that constitute Chinese culture are supported and ‘lifted-up’ by the bottom two lines which gain their broad and universal power through a complete and humble attitude with no wants or fears. Within the Yijing – lines always move upwards from the base so if a Buddhist monastic comprised the upper two-lines there is no ‘supporting’ action for the underlying four lines - as these two lines above are moving forever upward on their own and will soon be out of the picture! Buddhist monastics are empowered because they are ‘humble’ and voluntarily take the weight of society upon their shoulders! However, this should not fall into an ‘elitist’ position that nullifies the very purpose of ‘humility’! Given the correct conditions, a good teacher and an effective method – anyone can realise complete and total enlightenment. Even today in China, Ch’an monastics are always humble and unassuming. They always possess the attitude that they are ‘nothing’ and that they exist to support and serve society. As there is no ego involved, none of this has anything to do with money or status. It is just the next thing to do. Having said all this, I believe Dogen may be protesting about the ‘dishonest’ mind often found within lay-society which pretends it is enlightened and contrives to exploit others and make profit out of seeming to help! These people are making hellish karma for themselves and are their own worst enemy.
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 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).
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!
The Chinese Vinaya allows for the convention of ‘self-ordination’ should a man or woman find themselves in remote areas, or out of touch with Sangha. Later, when circumstances permit, the monk or nun should seek confirmation from a Master, although such a confirmation is not always available. Nevertheless, Chinese Ch’an Buddhism demands the strict observance of part of the Vinaya for the laity, and all the Vinaya for the monastics. On top of this commitment, everyone irrespective of status should take and keep the Bodhisattva Vow with the understanding that every monk or nun occupies a position in society less than that of the poorest lay-person. This observation (and attitude) sets the standard for the appropriate level of humility and strength of spirit. As the empty mind ground underlies the laity and the monastic community – it logically follows that outside of presumed social status – all manifestations are of the same essential foundation and value. To accept ‘transmission’ a person must have a mind free of greed, hatred and delusion – as a mind full of greed, hatred and delusion is not able to accept this task. Transmission is nothing less than the recognition of the empty mind ground recognised by the teacher in the mind of the student – the latter of whom ‘projects’ this understanding forward for the benefit of future generations! Greed, hatred and delusion must be given-up here and now in this exact moment. This is the essence of Dharma-Practice through the Guild of Hui Neng. Those who want to accept this transmission are invited to state that they have received a Cao Dong lineage through the Authority of the ICBI. ACW (4.10.2020)
The Three Essentials of the Chan Tradition are: great faith, great doubt, and great determination.
I’m going to talk about them and I’m going to share some verses from a text from the Korean Tradition, The Mirror of Zen: The Classic Guide to Buddhist Practice by Master So Sahn. It’s a text I really like a lot, and I’m going to share with you some verses from it that go into what I’m talking about, The Three Essentials. This is the most revered text in the Korean Chan tradition and I highly recommend it. I’m going to share a couple of verses from this text and I’m going to unpack them a little. First, Verse 13, “You should meditate with total determination. Like your life depends on it. Only with great determination can you penetrate great doubt.” The author is saying determination is what helps us get through doubt. He’s saying we have to be diligent. Those who only practice a little are not likely to get very far. We have to be determined to get into our practice and stay there. If we’re not determined, if we don’t have a great determination, then when we start to think, “Oh, this isn’t working,” we’re going to stop practicing. We all go through those phases where we start to think, “This isn’t really doing anything for me, I don’t believe in myself, I’m not sure if meditation even works.” We all go through phases like that, and it’s great determination that keeps us going, because we need to keep going. It is hard. There are many things around to discourage us, and it just takes determination. That doubt that we’re talking about that we’re trying to penetrate is doubt in ourselves, mainly, but also doubt in the practice. Like, “Not only am I not good enough to do this,” on the one hand but also, “maybe this doesn’t work,” on the other hand. Those are the two kinds of doubt that we’re wrestling with. That’s what So Sahn, in this text, is saying. We need great determination to handle our great doubt. He goes on to say in Verse 14, “There are three essential things in your practice. They are great faith, great determination, and great doubt. If any of these practices are missing, it’s like a table missing a leg.” So, he just said we need to get around our great doubt, but then he also goes on to say that great doubt is essential in our practice - and it is. In all of these I think there is a good side and a bad side, so I’m going to talk about The Three Essentials now, that’s what this list is: great faith, great determination, and great doubt. These are called The Three Essentials of Chan practice, and by some they are considered to be the greatest and most important virtues that we could possibly have. Great faith means a few different things, but really to me, it means having faith in our mind and our ability to recognize our true nature. We might bring baggage to the word faith, and we probably do, so I like to think of this as faith in yourself. Some people like to use the word confidence, and I think that’s a really good substitute. If faith is a word you struggle with, I think we could say confidence, determination, and doubt. Confidence. We might have baggage with the word confidence too, though, right? You might think of a confident person as kind of a jerk, so I don’t know if there’s really a good answer. The point is it means faith in yourself, holding onto the belief that Buddha nature is present within you, that you are good enough. Just reading these Buddhist stories and knowing that Buddha was a man and we can do that too, because he was just a person like us. That’s an aspect of faith, too. Just knowing, “Why not me? I can do this,” and really believing that you can. Because you can. When it seems impossible to keep practicing, you can. We can still get to where we need to go, we can still bring ourselves back to the cushion, we can still try. And that’s what great faith is. Great doubt is sometimes compared to the scientific method. It means, “Don’t believe anything unless it makes sense. Unless we can determine the truths for ourselves.” All of our beliefs and our practices should be examined and re-examined, and accepted or rejected based on our judgment and our experience. We shouldn’t be doing something just because a spiritual teacher told us it works, we should be doing it because it makes sense and we see little bits of progress in it. Great doubt kind of tempers our great faith. We don’t want to have a sort of blind faith where we aren’t looking at the results of things, where we aren’t seeing what’s happening, and where we’re sticking to things just because we were told these are the good things. We don’t want that. We want great faith, but we want it to be coloured by great doubt. We don’t want to do things that don’t work, we don’t want to waste our time. And ideas that we find unhelpful should be rejected. We shouldn’t believe things because someone told us, that’s really important in the Chan tradition, and in most Buddhist traditions, actually, but especially Zen. We don’t follow our religious teachers blindly, we want to check every belief against our own knowledge and experience. We need a healthy amount of scepticism. It might seem like great faith and great doubt are at odds, but the truth is we need a healthy amount of doubt to temper our faith or our confidence. We need that to help us. We don’t want to be overconfident or blindly faithful. We need a little bit of doubt to help us see things as they really are. That’s what great doubt is about, not going overboard with our faith. It’s about really seeing things as they are, and really caring about seeing things as they are rather than just being told what to see. I think the Buddha’s story is really reflective of this, he saw the dominant religious practices of his day and he didn’t think they were bringing anyone any real spiritual truth. He didn’t think they were doing anything, so he went into the woods and found some weirdo spiritual teachers and studied with them, too. And even with these weirdos, he still didn’t really feel like he was getting the spiritual truth. He found a little bit of calming down his mind, but he didn’t find any real spiritual truth, so he cast aside most of their beliefs, too. And that was his great doubt. He needed great doubt to create the practice that we call Buddhism. He had a great faith in himself and he needed a great doubt as well. Great determination, which I talked about a little at the top, I’m going to talk about again now, is our firm resolution to go forward in our practice. It’s about staying on the path, it’s about doing whatever we need to do to avoid getting discouraged. It’s about avoiding getting lazy, it’s easy to get lazy. It’s about cultivating so much patience and self-discipline that we keep doing what we’re doing, and we don’t get swayed away from the path when it’s not easy or when we’re bored. It’s really important to have great determination because it’s really easy to stop meditating, to stop practicing. It’s really easy to just not practice. And we need a determination to bring us back over and over, especially when things are hard, when we’re bored. A lot of times, I like to compare meditation to flossing. Because flossing is something that we know is good for us, and we know we should do, and yet we don’t do it, right? At least we don’t do it as often as our dentist recommends. If we’re lucky, we do it sometimes. A lot of people don’t do it at all, right? Meditation is the same thing. We really know that we should be doing it. We should be doing it at least a couple times a week, hopefully more, but we don’t want to, so a lot of the time we don’t. We just don’t. We don’t want to do this thing that we know is good for us so we just don’t do it. It’s the same as flossing, right? We have to have great determination to keep coming back, again, and again, and again. Even when we really don’t want to. Even when we’d rather be watching Netflix, or even when we’d rather be doing something we should do, like cleaning our house. We’ve got to have that meditation practice as well. That is what great determination is for. That is why we really need it. It’s not just great faith and great doubt, although those are really important, we have to be determined to come back to the practice. Even though the practice seems really simple and in the greater scheme of things it doesn’t have to take up a lot of our time, we still have to be determined to do it because it’s so...boring. Maybe boring’s not the right word, but we feel like we deserve to be entertained all the time, I think, and what meditation is not is entertaining. We have to have determination and resolve to keep doing it again and again. When we don’t want to, that’s probably when we really need to. When we really find ourselves resisting a lot, that’s probably when we really need it. |
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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