Although eulogised more or less the world over today – Master Xu Yun attracted his fair share of criticism. Although completely indifferent to worldly affairs he was accused of being a ‘rightest’ and a ‘leftist’ at different times in his existence. Those jealous of his spiritual power (and seniority) within the Chinese Buddhist System – accused Master Xu Yun of breaking the very Vinaya Discipline he fervently enforced upon his disciples. Quite often this involved the rules surrounding sexual self-control and celibacy – with Master Xu Yun accused of participating in relations with male acolytes. Of course, there was never any material evidence to substantiate these rumours. At one time a young woman took her clothes-off in front of a meditating Master Xu Yun on a boat packed with witnesses – and he never reacted. It is speculated that this woman was paid to do this in an attempt to secure material evidence regarding Master Xu Yun breaking the Vinaya Discipline. Part of the reason inspiring these baseless attacks involved the Imperial Japanese presence in China between 1931-1945 – which saw an attempt at manipulating the Chinese Sangha into adopting the Japanese Zen practice of NOT following the Vinaya Discipline and allowing Buddhist ‘monks’ to be married, eat meat and drink alcohol. There were some collaborative elements within a rapidly modernising Chinese culture that viewed Master Xu Yun’s attitude as being old fashioned and behind the times. Master Xu Yun, despite this pressure from without and within Chinese culture, nevertheless, refused to buckle and instead reacted with an ever-greater vigour in calling for the upholding of the Vinaya Discipline! When told what others were negatively saying about him, Master Xu Yun would laugh and brush the insult aside. What others said was viewed by Master Xu Yun as being a product of greed, hatred, and delusion – and the very ignorance that following of the Vinaya Discipline sought to uproot and dissolve into the three-dimensional emptiness of the empty mind-ground. Just as following the Vinaya Discipline represented the pure ‘host’ position – the impure ‘guest’ position represented the dirtiness of the ordinary, mundane world and its machinations. Why follow the latter when the former offered safety, sanctuary, and a relief from human suffering? Pretending to be a ‘monk’ when immersed in the filth of the ‘guest’ position of lay-existence is NOT correctly following the Buddha-Dharma as taught by Master Xu Yun. Master Xu Yun shuffled-off his mortal coil 64-years ago (in 1959) – on October 13th (when the Chinese Lunar Callender is converted into the Western Solar equivalent). He was in his 120th-year and had lived nearly two of the 60-years cycles that define the Chinese Zodiac. Although born in the Year of the Rat – and obviously a survivor – Master Xu Yun had no patience for superstition. Indeed, his biography is strewn with accidents, injuries, and the occasional monastic disciplining (involving corporal punishment). None of this bothered him psychologically (as he was ‘detached’ from his feelings) – even if the experience damaged him physically. The question is - how many Buddhist practitioners today are prepared to be like this?
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Richard Hunn (1949-2006) once stated that the underlying (empty) mind ground is the essence of ALL phenomena. This is the same today (in the contemporary UK) as it was during the Court of King Henry VIII as it was in the time of Confucius! When the surface mind is free of all 'klesa' - that is all taints of greed, hatred and delusion (that is the 'asava' or 'effluence') - then all thought and behaviour is automatically an expression of the 'Dao' (道)! Perfecting the ability of 'turning' the mind back to its 'empty' essence in ALL circumstance is what Richard Hunn referred to as 'abiding by the Mind Precept'! The 'Mind Precept' is the essence of all Vinaya and Bodhisattva Vows! Although the mind and body can be disciplined with regard to every single thought and action (one at a time in an endless precession) - the Chinese Ch'an tradition considers it a much more effective (and 'advanced') practice to immediately 'return' the mind (as advocated in the Lankavatara Sutra). This (existential) 'turning' of the mind is the essence of the Caodong School of Ch'an as transmitted by Master Xu Yun (1840-1959). The London Peace Pagoda was built in 1984 by the Greater London Council (GLC) and is situated to the North of Battersea Park (itself constructed during the 1850s). It was designed and founded by a Japanese Buddhist monastic but involves no other commitment than to relinquish ALL inner and outer notions of 'conflict'! This idea aligns exactly with uprooting ALL taints of greed, hatred and delusion in the mind (as 'thoughts') and in the body (as 'actions'). Of course, in a world full of injustice, contradiction and violence - as Buddhists - this burden falls entirely upon ourselves. The world may be 'violent' around us (and even against us) but we must proceed without fear. Doing 'nothing' with a clear and calm mind is far easier than committing all kinds of violent actions - but the habits of delusion are entrenched and very powerful as traits or patterns of cyclic manifestation! It is 'breaking' these cycles of 'action' and 'reaction' which is the most difficult undertaking. And yet it is an undertaking that ALL must take and be successful in applying. Therigatha - Groups of Five Verses A Certain Unknown Bhikkhuni (67) It is 25 years since I went forth. Not even for the duration of a snap of the fingers have I obtained stilling of mind. (68) Not having obtained peace of mind, drenched with desire for sensual pleasures, holding out my arms, crying out, I entered the vihara. (69) (That same) I went up to a bhikkhuni who was fit-to-be-trusted by me. She taught me the doctrine, the elements of existence, the sense-bases, and the elements. (70) Having heard her doctrine, I sat down on one side. I know that I have lived before; the deva-eye has been purified; (71) and there is knowledge of the state of mind (of others); the ear-element has been purified; supernormal power too has been realised by me; I have attained the annihilation of the asavas; (these) six supernormal knowledges have been realised by me; the Buddha's teaching has been done. KR Norman (Translator) - The Elders' Verses II Therigathha, Pali Text Society, Oxford, (1991), Page 11
Flowing Words, Knowing Words. Stowing Words, Losing Words. What must not be transmitted is more ego. Ego must not be transmitted. In other words, that which ‘frees’ the mind – must not actually serve to ‘entrap’ the mind. Neither should it be too cerebral in nature – as all communication is physical is it not. Even ‘mind to mind’ transmission requires a root (transmitting) body and a (receiving) root body – this seems like a lot of physicality! On the other hand, what we have say cannot be produced by inert objects. Or can it? Sometimes the Ch’an literature talks of trees and rocks expressing the Dao – but Ch’an Masters soon strike this down with a well-aimed slap or a kick! Others just ignore it. The point is that there is nothing to transmit and nothing to be received. This is the only transmission that is worth anything. Anything other than this is placing a head upon a head or mistaking the Dao for everything that manifests in front horse and behind a donkey! Words are used to bring an end to words. This is achieved by realising what is existent BEFORE the word forms in the fabric of the mind – from whence does it originate? Have I transmitted? Yes. Have I not transmitted? Yes. At least in this sense I am consistent. This being the case, why is there so much confusion? If you have truly received transmission – I surely cannot grant it or withhold it. How long must I wait for this understanding to permeate through? Until everything falls into place there is the continuous broadcasting of loving kindness, compassion and wisdom. 流動的文字
认识词 收起的話 失去话语 The historical (Indian) Buddha traversed through at least six different Brahmanical systems – each with its own ‘Guru’ standing at its pinnacle of practice and attainment! Although the Buddha was confirmed to have achieved ALL levels of attainment in these systems by the presiding Gurus themselves – he felt that these systems were ‘limited’ and stopped short of the ultimate truth! In other words, the Buddha perceived that there was a deeper level of attainment involved in his spiritual search that was not ‘realised’ in the Brahmanical systems he had studied, even though these paths were difficult to follow, and the highest levels of attainment were very rare! Therefore, the Buddha had to set out on his own without a teacher to penetrate reality to a greater degree, although it is true that he had been educated in Yoga, meditation, religious texts (such as the Vedas and the Upanishads, etc), martial arts and all kinds of arts suitable to his Kshatriya (Warrior and King) Caste! Interestingly, at this point in human social and cultural development, reading and writing was known but very rare, (practiced in India only by the ruling house, and only then to record and remember ‘laws’ - assisting in their functionality), and so the Buddha was illiterate despite achieving full and complete enlightenment! (This is similar to the story of Hui Neng – the Sixth Patriarch of the Chinese Ch’an tradition – was both a ‘layman’ and ‘illiterate’ when he inherited the ‘Dharma’).
Despite possessing a very good quality education in the spiritual knowledge of his time, the Buddha finally achieved full enlightenment without a teacher. No specific teacher ‘ordained’ the Buddha and other than sitting resolutely within the meditation posture – the Buddha did not follow any ‘Precepts’. The Buddha perfected the ‘Mind Precept’ whereby he cut-off ALL greed, hatred and delusion (breaking the ‘karmic-root’ of the mind) whilst simultaneously ‘returning’ all six senses to the empty mind ground! Overtime, he taught his ‘Dharma’ and supported and strengthened the practice of his disciples through the passing of hundreds of ‘Precepts’. This body of ‘Precepts’ became known as the Vinaya Discipline, and this is preserved within a number of different with slightly varying interpretations. A member of the Sangha, for instance, is any man or woman who has left society, shaved their heads, put on the robe and committed themselves to the hundreds of ‘Precepts’ the Buddha established – the Buddha also defined a member of the Sangha as any ‘lay’ person who has fully realised enlightenment! This is because the Buddha acknowledged that monastics and lay people are both able to realise enlightenment – but that the monastic path is straightforward with minimum distractions, whilst the lay path is thoroughly deluded and premised upon multiple barriers to the realisation of enlightenment (although such a feat is possible as the Buddha, Vimalakirti and Hui Neng, etc, attest). The term ‘Sangha’ has been extended within the Mahayana tradition to include ALL lay and monastic practitioners within a Buddhist community – whilst within the Theravada School lay Buddhists are definitely NOT included in the term ‘Sangha’ which is reserved only for monastics. The Ch’an tradition understands and recognises all these facts – but does not discriminate in anyway. Why? This is because the empty mind ground underlies all things equally and does not discriminate. If a practitioner can return the sense-data of all six senses back to the empty mind ground – then nothing else matters! This is why the Chinese Vinaya Discipline allows for the concept of ‘Emergency Ordination’ whereby a lay person can shave their heads, set-up a Buddha image and take refuge in the Buddha, Dharma and Sangha (and the Triple Gem within us) - this is probably the original ‘Precepts’. Added to this can be any number of other Precepts if they are known! If not, assume a vegetarian diet and diligently practice seated meditation, Sutra reading and chanting if applicable. A new name can be chosen and applied at this point. The function of ‘Emergency Ordination’ may involve an individual who has realised full enlightenment and does not want to live within lay society. It might also refer to a lay individual who desperately wants to ‘leave’ the delusion of lay society and does not have access to a Buddhist Temple or qualified Master! Emergency Ordination is not a matter of material accumulation and the easy assumption of a new status in life. Such a monastic must remain entirely humble in mind, body (and within the environment they inhabit), and only consider themselves a committed lay person and nothing more! The primary purpose of ‘Emergency Ordination’ is that the world of desire and habit must be left behind and the Precepts fully upheld! All psychological tendency (and behavioural habit) emerges from (and returns to) the empty mind ground – mediated through the six senses! When the mind is impure, then all emanations are conditioned by greed, hatred and delusion. Applying the physical Precepts curtails deluded behaviour on the material plane – whilst returning the six senses to the empty mind ground uproots greed, hatred and delusion, and ‘cuts-off’ all aspects of delusion as they emerge from the deepest level of the mind! Then, there appears a ‘turning about’ in the deepest recesses of the mind so that the ‘inverted’ nature of the human mind (which causes ‘suffering’ by seizing upon thoughts in the mind and mistaking them for objects in the physical environment) is ended. This entire process begins, matures and prevails all due to the power of adhering to the Buddhist Precepts! Chinese Language References: http://bodhi.takungpao.com/sspt/sramana/2015-04/2963223.html https://www.chinabuddhism.com.cn/yj/2013-06-13/2931.html The 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!
‘(74) Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall give a blow – that is a Pakittiya. (75) Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall make use of any threatening gesture – that is a Pakittaya. (76) Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu shall harass a Bhikkhu with a (charge of) Samghadisesa without ground – that is a Pakittiya. (77) Whatsoever Bhikkhu shall intentionally suggest difficulties of conscience to a Bhikkhu, with the idea of causing him uneasiness, - even for a moment; if he does it to that end – that is a Pakittaya. (78) Whatsoever Bhikkhu shall stand by overhearing when Bhikkhus are quarrelling, or making a disturbance, or engaged in a dispute, hoping to hear what they shall utter; if he does it to that end alone – that is a Pakittiya. (79) Whatsoever Bhikkhu, when he has declared his consent to formal proceedings conducted according to the Dhamma, shall thereafter grumble (about these proceedings) - that is a Pakittaya.’ Vinaya Texts: Trans, By TW Rhys Davids and Hermann Oldenberg, Part I – the Patimokkha – The Mahavagga I-IV, Sacred Books of East (Edited by Max Muller), Motilal, (1982), Page 51 – Rules 74-79 of the 92 Rules retained in the ‘Pakittiya Dhamma’ Section of the ‘Patimokkha’ - or those transgression which the Buddha states demand ‘Require Repentance’ to purify the mind and body of the corrupting kamma of mind and body (influenced by the residual taints of greed, hatred delusion). My role model is Master Xu Yun (1840-1959) - primarily because virtually all the other Masters I have had as excellent teachers have also treated the reputation of Master Xu Yun with the utmost respect. Master Xu Yun is the immense river of ‘Dharma’ within which we all flow into and from which we all emerge empowered and invigorated. Important to this respect is the understanding of the depth and importance of the Vinaya Discipline – the body of work establish by the historical (Indian) Buddha as a guide for monastics and lay-people as they traverse the vicissitudes of life! If the Dharma is a raft which carries all living-beings from this shore to the other – the Vinaya Discipline signifies the rudder and the oars which are used to stabilise the structure and direct it in the correct direct. If the raft heads in the wrong direction – the other shore will never be reached! The raft could spend years traversing the centre of the river and flowing with the tide – unable to breakout of the cycle and reach the other shore. For many people exploring spiritual paths – this is a common experience and hindrance to achieving the final objective of ‘liberation’. ‘(6) Now at that time the Khabhggiya Bhikkhus, on the ground that three robes had been allowed by the Blessed One, used to frequent the village in one suit of three robes, and in another in another suit to rest in the Arama, and in another to go to the bath. Then those Bhikkhus who were modest were annoyed, murmured, and become indignant, saying, “How can the Khabbaggiya Bhikkhus wear extra suits of robes.” And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said: “You are not, O Bhikkhus, to wear an extra suit of robes. Whosever does so, shall be dealt with according to law.” (The waist cloth [Samghati] was wrapped round the waist and back, and secured with a girdle. The under garment (antaravasaka); was and reached below the knee, being fastened wrapped round the loins and reached below the knee, being fastened round the loins by an end of the cloth being tucked in there; and sometimes also by a girdle. The upper robe (uttarasanga) was wrapped round the legs from the loins to the ankles, and the end was then drawn, at the back, from the right hip, over the left shoulder, and either (as is still the custom in Siam, and in the Siamese sect in Ceylon) allowed to fall down in front, or (as is still the custom in Burma, and in the Burmese sect in Ceylon) drawn back again over the right shoulder, and allowed to fall down on the back. From the constant reference to the practice of adjusting the robe over one shoulder as a special mark of respect – the Burmese custom would seem to be in accordance with the most ancient way of usually wearing the robe). Vinaya Texts: Trans, By TW Rhys Davids and Hermann Oldenberg, Part II – The Mahavagga V-X – The Kullavagga I-III, Sacred Books of East (Edited by Max Muller), Motilal, (1982), Page 212-213 – The MahaVagga – Eighth Khandhaka – Section Thirteen. The ‘MahaVagga’ or ‘Great Path’ contains accounts of Buddha's attainment of Enlightenment and the Enlightenment of ten other senior monks, as well as rules for Uposatha days and monastic ordination. Of course, in theory a ‘raft’ is not required to traverse a river from one shore to the opposite – but this is an option that is very dangerous and exposes each aspirant to death by drowning! In the realm of spiritual practice this symbolises the utter failure of a spiritual method used in the wrong way. Quite often, this is the expenditure of energy in a completely deficient and incoherent manner that leaves the practitioner exhausted and perhaps totally unable to recover adequately. In extreme cases it can mean ‘death’. The reality is that the raft of ‘Dharma’ is required which is directed by the ‘Vinaya Discipline’ as no other viable option remains open to the average student. Master Xu Yun understood this reality in a precise manner and was very strict upon insisting that each student should be brutally honest with themselves and others. Lying cannot and does not work when an individual is seeking to traverse the rivers of the suffering of existence! Telling the truth and remain ‘quiet’ when no vocalisation is required is the essence of the Vinaya Discipline! As a raft with no rudder or oars is unable to fulfil its function of safely transporting its passengers to the other side of the river! ‘(1) Now at that time the Blessed One was staying at Ragagaha in the Veluvana, in the Kalanaka Nivapa. And at that time no permission had been given to the Bhikkhus by the Blessed One with respect to dwellings. So the Bhikkhus dwelt now here, now there – in the woods, at the foot of trees, on hill-sides, in grottoes, in mountain caves, in cemeteries, in forests, in open places, and in heaps of straw. And at early morn they came in from this place or from that place – from the woods and where have you – decorous in their walking and turning, in their looking on or lokking round, in stretching out their arms or in drawing them back, with eyes cast down, and the dignfified in deportment. (2) Now at that time the Setthi of Ragagaha went at early morn to his garden. And the Setthi of Ragagaba saw those Bhikkhus coming in from this place and from that place – and on seeing them he took pleasure therein. And the Setthi of Ragagaba went up to the Bhikkhus and said to them: “If, Sirs, I was to have dwellings erected for you, would you take up your abode in these dwellings?” “Not so O householder. Dwellings have not been allowed by the Blessed One.” “Then, Sirs, ask the Blessed One about it, and let me know.” “Very well, O householder,” said they, in assent to the Setthi of Ragagaba. And they went up to the Blessed One, and saluted him, and took their seats on one side. And when they were so seated, they said to the Blessed One: “The Setthi of Ragagaba, Lord, wishes to have dwellings erected for us. What, Lord, should be done?” “Then the Blessed One, on that occasion and in connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said: “I allow you, O Bhikkhus, abodes of five kinds – Viharas, Addhayogas, storied dwellings, attics and caves.”’ Vinaya Texts: Trans, By TW Rhys Davids and Hermann Oldenberg, Part III – Kullavagga IV-XII, Sacred Books of East (Edited by Max Muller), Motilal, (1982), Pages 137-138 – Sixth Khandhaka – On Dwellings and Furniture. The ‘Kullavaga (Cullavagga) records details of the First and Second Buddhist Councils and the establishment of the community of Bhikkhunis (Buddhist Nuns), and further rules for addressing various offenses within the Sangha (monastic community). for addressing various offenses within the Sangha (monastic community).
Remaining ‘silent’ like a broken gong is as important as using expressed words in a timely and precise manner. Indeed, remaining silent at the right moment is exactly what is required to ‘free’ an individual from the habits of their deluded mind and deficient patterns of behaviour. Although viewed with a great respect today – even during his lifetime (when he was in his hundreds) jealous members of the monastic and lay communities often made false and malicious allegations against him. These complaints evolved around false accusations that Master Xu Yun a) routinely broke the Vinaya Discipline rules, and b) did so in the most delinquent and outrageous of manners! He was accused of drinking alcohol and eating meat, as well as sexually exploiting the bodies of young monks who were sent to him for ordination and training! Although not common allegations – when they did manifest – Master Xu Yun would just smile and return to his cowshed for deep meditation – advising that all beings must be automatically forgiven for the delusion that manifests within (and dominates) their minds! Sitting quietly and manifesting compassion, loving-kindness and wisdom is the way that the Vinaya Discipline guides all living-beings to react to environment disturbances! The Venerable Mangala Thero had no interest in the Mahayana teachings. I had turned-up in Sri Lanka with my very worn copy of Charles Luk’s English translation of the ‘Vimalakirti Nirdesa Sutra’ - which deals in-part in the limitation of the Hinayana Path (which I personally do not associate with the Theravada School) as opposed to the broad-minded and more complete Mahayana Path. Vimalakirti – as an enlightened layman – was able to ‘turn the words’ of the more conservative monastic followers of the Buddha and prove through wisdom that their interpretation of the Dharma was incomplete and lacking in attainment and understanding. Knowing this would happen – the Buddha deliberately engineered a number of meetings between his leading disciples and Vimalakirti so that the resulting engagements would ‘push’ their development and understanding into new orbits of transcendence and universal balance! When I showed the Ve. Mangala Thero this Sutra he just appeared to ‘look through it’ as if it was not there – this was lesson number one for me! Instead, Mangala Thero handed me a copy of the Ānāpānasati Sutta and told me to master it ‘beyond the words’ and ‘beyond the limitations of the page’. He also advised that ‘in the West a superficial Buddhism has developed which plays second fiddle to technology – but in here, Sri Lanka – this is not the case!’ I saw that materially ‘poor’ people were spiritually enriched by the Dhamma in ways that most Westerners simply would not understand or recognise. In Sri Lanka, and particularly the remote forests outside of major cities, the Dhamma continued to function very much as it had done for thousands of years – empowering each individual and community through a method of mind and body self-discipline! A practitioner becomes aware of the breath, uses the awareness to ‘penetrate’ the breath, and then penetrates the empty essence from which each aspect of the breath arises, manifests and subsides as a bodily process.
Whilst Easterners are too busy modernising too be that bothered with Ch’an lineage transmissions – many Westerners, by way of contrast, attempt to ‘collect’ transmissions as if they are badges denoting rank or promotions signifying success! This is a complete cultural misreading and is usually accomplished by a huge psychological and physical barrier of ‘dishonesty’ which they feel cannot be seen. On the contrary, those trained in authentic Ch’an Buddhism are able to immediately ‘see through’ this disguise the moment it is made apparent. Many such people who have approached me cannot get pass, over or around me – as I sit like a heavy boulder in their path. I am not going anywhere and have no interest in banal conversation – show me your insight or go away. I do not care what you think (or do not think) as it is all a creation in your own head dependent upon your own conditioning in life – come to me when you have cleared it up and attained ‘stillness’ of mind, expansion of mind or integration of ‘form’ and ‘void’. Other than that, we have nothing to talk about unless I deem it worthwhile and to the benefit of your own development. All this hold doubly-true for those who still decide to follow fake spiritual teachers in the West and support fraudulent lineages after I have explained the genuine Ch’an Dharma to them. This is why it makes no difference if we maintain an ‘open’ transmission as an act of ‘compassion’ on the ICBI site – as it is each individual’s behaviour that either validates or invalidates such an initiative – and the ICBI can withdraw such a fluid transmission if an individual concerned acts in a disrespectful, dishonourable, dishonest or disruptive manner. Such individuals cannot uphold the ICBI lineage and claim to still support fake teachers and false transmissions! Furthermore, it is not the place of the ICBI to confirm or deny to individuals which lineages are ‘fake’ or ‘fraudulent’ as this is your own responsibility. The ICBI is a spiritual platform with its historical roots in China and it is Chinese culture which defines its everyday functioning. The ICBI colleagues in Beijing chose the UK as its first non-China base as a springboard into the West. As there are no plans for any further expansion – the UK is considered the cradle of genuine Ch’an outside of China. I will guard this gate for my Chinese colleagues for as long as my life will last and I will assist all and sundry to realise the empty mind ground – but for your own sakes – I certainly will not indulge anyone’s ego! ACW – SDD (13.8.2021)
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 _/\_ The best transmissions of the Dharma happen naturally and unexpectedly. The worst are contrived and actively sought-out. The first example is ‘pure’ whilst the second example is ‘impure’. The problem is that the ego is attracted to transmission – but is entirely unable to meet the demands of such a responsibility! There are no short-cuts to be depended upon by humanity. This can only happen if the principle of humility has been thoroughly embraced, penetrated and integrated with. There is no other way. Transmission cannot be ‘bluffed’ like a business meeting designed to make or encourage material profit. How could it be? As humanity ‘takes’ continuously from those who have inherited the Dharma! Being able to continuously ‘give’ without end, acknowledge or reward is the reality of genuine Ch’an transmission! Although ‘selling’ the Dharma in the West in fairly normal and to be expected, the historical Buddha never once asked for any type of payment for sharing his wisdom. Indeed, he rejected all forms of commerce and replaced all exchange of goods and services with the simple act of ‘begging’. In China, an emperor outlawed deliberate begging by the Ordained Buddhist Sangha and instead stated that each monastic must be a strict vegetarian and till the ground to grow their own food (as farmers). This is because in the old days, the peasant population of China was already very poor and often had barely enough food for their own survival. Not to be a material burden to the ordinary people, Buddhist monastics had to take care of their own bodily sustenance whilst still providing ‘free’ Dharma-instruction. On occasion, however, Buddhist monastics who are on pilgrimage, are often given food as they walk along the road by the laity they encounter. As it is not expected or demanded – this interaction is tolerated within Chinese culture. Master Xu Yun (1840-1959) stipulated that all Dharma-instruction should be a) the product of correct understanding, b) correct discipline and c) correct motive. This means that providing an individual has undergone adequate training – then the resultant Dharmic-understanding must be provided ‘free of charge’ (‘correct motivation’). This is to prevent those with money (but no ‘wisdom’) ‘purchasing’ influence over the Dharma-teacher and compromising the integrity of the Dharma. Needless to say, anyone who actively or deliberately ‘charges’ for the Dharma is not a genuine Dharma-teacher and is to be avoided. The accepting of ‘donations’, however, is a different matter but a donation must not be a precursor to teaching the Dharma. If any sense of ‘grasping’ is evident in the mind of the recipient, then he or she is not a true Dharma-teacher.
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AuthorAdrian Chan-Wyles (釋大道 - Shi Da Dao) is permitted to retain his Buddhist Monastic Dharma-Name within Lay-society by decree of the Government of the People’s Republic of China, and the Chinese Buddhist Association (1992). A Buddhist monastic (and devout lay-practitioner) upholds the highest levels of Vinaya Discipline and Bodhisattva Vows. A Genuine Buddhist ‘Venerates’ the ‘Dao’ (道) as he or she penetrates the ‘Empty Mind-Ground' through meditative insight. A genuine Buddhist is humble, wise and peace-loving – and he or she selflessly serves all in existence in the past, present and the future, and residing within the Ten Directions – whilst retaining a vegetarian- vegan diet. Please be kind to animals! Archives
November 2023
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