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 (Wen Shu) was NOT keen on any notion of ‘Transmitting’ the Ch’an Dharma. This coincided with his attitude of NOT wanting to be associated with any particular University, Publisher or Dharma Group, etc. I agree with this approach. Dogma, idealism and superstition has nothing to do with genuine Chinese Ch’an Buddhist practice. What an individual does with their mind (and body) regarding attitudes and opinions held concerning life, politics, culture or everyday activities – has absolutely NO interest for the genuine Chinese Ch’an Master! This attitude is encountered time and again throughout the Tang, Song, Yuan, Ming and Qing Dynasties Ch’an writings of Imperial China – with Master Xu Yun (1840-1959) carrying-on this attitude into the post-1911 era of ‘modern’ China! Obviously, I have NOTHING to transmit. Teaching is simply taking the conditions that already exist – and turning the awareness of the enquirer back toward the ‘empty mind ground’ from which all perception arises (and ‘returns’ according to the Chinese Ch’an tradition) - this is a ‘transmission’ in a general sense – but such an interaction cannot be interpreted as an individual in the West being granted ‘Transmission’. Within Chinese culture, such ‘Transmission’ was Confucian in origin and often travelled within birth families and specific name clans – very seldom (if ever) was a ‘Transmission’ initiated ‘outside’ the family (as ‘outsiders’ could not be trusted to use the family secrets of spirituality, science and martial arts properly). Later, when the ‘Transmissions’ of (related) ‘Father to Son’ was adjusted to accommodate (non-related) ‘Masters to Disciples’ - outside ‘Transmissions’ (separate from the Confucian birth-process) was developed. This is the agency of continuation from generation to generation preserved within the Chinese Ch’an tradition. Birth-relationship is replaced with a ‘strict’ attitude of ‘respect’ and the maintaining of ‘good’, ‘correct’ and ‘appropriate’ decorum, behaviour and deportment. Even within ‘modern’ China – this is a difficult interaction to a) perform and b) achieve. The standards for keeping the mind and body permanently ‘clean’ night and day and is often viewed as being far too difficult for the average individual to meet. As ‘Transmission’ is NOT a game and given that ‘Transmission’ within the Chinese Ch’an tradition is NOT the same as ‘Transmission’ within the Japanese Zen tradition – it is obvious that when the Chinese Ch’an tradition ‘flows’ into the West – it is NOT the case that ‘Transmission’ can easily be applied. The empty mind ground must be ‘realised’ (not an easy task) and ‘maintained’ in every situation (an even more unlikely achievement). I have experimented with ‘Transmission’ in the West – but have found that as soon as the event unfolds – an IMMEDIATE ‘dropping away’ of all interactive effort, respect and continuation occurs. This means that the crucial and inherent energy is diminished, sullied and obscured - and the Ch’an lineage loses its clarity, understanding and ability to ‘free’ others. This explains ‘why’ I have eventually WITHDRAWN all so-called ‘Transmissions’ as a means to emphasis the recorded activities of the Chinese Ch’an Masters – written down in China and translated into English by Charles Luk [Lu Kuan Yu] (1898-1978). Granting Chinese language Dharma-Names and formally ‘Welcoming’ individuals into the ‘Lineage’ - does NOT constitute a ‘Transmission’. As helping others is a key element of the Bodhisattva Vow – I do NOT wish to inadvertently ‘damage’ the Chinese Ch’an tradition entrusted to me – by generating what amounts to a ‘dysfunction’ of transmission.
Those who are beclouded by material desires so as to pervert principles And violate righteousness, do so because they do not think... If they Can truly examine themselves and things, their sense of right and wrong And their choice between right and wrong will have the qualities of quiet Alertness, clear-cut intelligence, and firm conviction. Lu Juiyuan [陸九淵] (1139-1193 CE) - Neo-Confucian Scholar Not being attached to words and letters. Another way of looking at it is ‘not being attached to words and sentences’. Either way – I possess no concern whatsoever where the mind of others is ‘placed’ - as that is entirely under the control of the individual concerned. What is interesting is how many individuals want their attachment to words and letters ‘secured’ when engaging in Ch’an Dialogue or Dharma Combat. In other words, such individuals do not want to be ‘freed’ according to the Ch’an Method – no – such individuals want their deluded minds ‘reinforced’ through a distorted Ch’an Method! Well, this kind of deluded self-delusion is not permitted within the lineage of Master Xu Yun (1840-1959). No surprises – just the reality of penetrating and realising the essence of the empty mind ground. Of course, greed, hatred and delusion does not to know or to be told this – as all the deluded mind wants to do is dominate at the point of contact. But what must we do? How lies the path? How come to vision of the inaccessible Beauty, Dwelling As if in consecrated precincts, apart from the common ways where all may see, even the profane? He that has strength, let him arise and withdraw into himself, foregoing all that is known by the Eyes, turning away forever from the material beauty that once made his joy. Plotinus (204-270 CE) - Neo=Platonist Enneads 1.6 (Ascending Towards the One – 8) This is the age-old quandary of the Ch’an Master. Popularity is replaced with compassion. The ‘hatred’ will increase the nearer the practitioner comes to the realisation of the empty mind ground. Prior to this breakthrough – prior to the bottom dropping out of the barrel – the delusion and greed will do everything it can to preserve its dominance! Indeed, entire industries have formed within the world of pseudo-Buddhism which sees vast empires of hero-worship and elaborate business pyramids all conspiring to keep the greed, hatred and delusion intact that the Buddha taught to overcome and transcend a) thousands of years ago, and b) which is obviously embedded in ALL the Sutras (of whatever tradition). Such is the Ch’an Method. No sentiment, no hindrance and no unnecessary emotion. None of these things matter unless the human mind chooses to make it so. The dust-whisk is either ‘raised’ or ‘lowered’ - that is all that matters in the end – as the body holding the dust-whisk will fall away. It may or may not continue to sit upright for centuries (like Hui Neng, Han Shan and many others) - but it might not – like Master Xu Yun who had his ashes rolled into dough-balls and thrown into a local river to feed the fish! We can practice self-denial as well as compassion for others, thus forgoing all sorts of enjoyment. If we can do so, no one will have to endure suffering and there will remain nothing that cannot be Accomplished. It will follow that we will be able to obtain the full fruit of our reward. Master Xu Yun (1840-1959) - in His 114th Year Sixteen-years ago (1.10.2006) - Richard Hunn (1949-2006) died sat up-right in a hospital bed in a Kyoto Hospital. His final words were ‘Let’s go to the bookshop and buy some Wordsworth!’ Dying is the true test as it happens to ALL living creatures regardless of where the mind is placed in relation to the material world. We are all born, diversify into the material world, and retract into the death process. Inbetween individuals traverse through myriad conditions and circumstance. The Ch’an Method does not deny this process – but it does stop the deluded mind in its tracks and directs it to turn ‘inward’ and to observe the very essence of its functionality. Such a process quite often ennobles material existence and adds meaning to a process that many view as possessing no inherent meaning. Of course, parallels can be found in other philosophical systems providing there is non-attachment to words and sentences. As soon as it becomes ‘this’ system versus ‘that’ system – then the liberating power is dissipated, and all effort ceases to be meaningful. Ch’an is the raft the Buddha gave to cross the river. It is not a system to be attached to and presented like an all-conquering (and ‘one-sided’) system that keeps humanity firmly rooted in this plane of perceptual existence! Many do not like the Ch’an which would free them of their attachments – so be it. The burden is theirs – and theirs alone – to be carried.
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!
Compared to its popularity experienced during the prosperous times of the Tang and Song Dynasties, Chinese Ch’an Buddhism gradually declined during the middle-Qing Dynasty, and disappeared from public (or ‘obvious’) view by the end of the Qing Dynasty. However, after a long period of integration between Ch’an Buddhism and local Chinese culture, the Ch’an lineages went underground and were passed on within the deep roots of everyday Chinese culture. This is why Ch’an Buddhism survived into the Republic of China time period, and experienced a revival. There were eminent monastics such as Darma Master ‘Jing An’ (敬安), Dharma Master ‘Yuan Ying’ (圆瑛) and Great Master ‘Tai Xu’ (太虚), this is as well as excellent work of the Venerable Old Monk ‘Xu Yun’ (虚云), Ch’an Master Lai Guo (来果), Dharma Master ‘Ming Zhen’ (明真), Dharma Master ‘Yin Shun’ (印顺) and Ch’an Master Yue Xi (月溪). All these Buddhist monastics breathed new life into the Ch’an Dharma due to their collective presence and extraordinary endeavours. However, this revitalisation was not only a monastic affair, as these ordained Masters received very important assistance from esteemed lay-practitioners such as ‘Yuan Huanxian’ (袁焕仙), Jia Jitao (贾题韬) and ‘Nan Huaijin’ (南怀瑾). Indeed, Chinese Ch’an Buddhism survived due to the efforts of enlightened lay-practitioners who inherited and transmitted lineages ‘behind the scenes’ until the monastic institutions had recovered and could produce monks and nuns capable of receiving, teaching and continuing transmission into the modern times.
The Old Venerable Monk Xu Yun is an outstanding representative of this process who tried his best to revitalize Ch’an Buddhism from within the late Qing Dynasty. He preached the Dharma throughout his life, and continued the Five Schools of Ch’an with a straight and capable heir. He studied the Sutras deeply, practiced meditation profoundly and mastered many different meditation methods, He understood Ch’an Practice, how to apply Ch’an practic and how to deal with the many false-paths and dead insights that many encounter whilst practicing Ch’an meditation or experiencing the Ch’an method. In-short, Master Xu Yun recovered the entire pathway of authentic Chinese Ch’an Buddhist practice. With a broad and all-encompassing mind, he united and consolidated the Five Schools of Ch’an, and encouraged an integration between Ch’an and the Pure Land School. This is why in China today he is known as the ‘禅宗泰斗’ (Chan Zong Tai Dou) - or ‘Ch’an Lineage Leading Authority’. https://tieba.baidu.com/p/1393291013 相对于唐宋时期的兴盛,禅宗在清中叶以后逐渐凋零,到清末已衰颓至极。但是,禅宗与中华本土文化经过长期的融合,根深蒂固,终未至于失传绝嗣的地步,至民国时期,禅宗仍然法脉绵延,宗风犹存,不仅有敬安法师、圆瑛法师、太虚大师、虚云老和尚、来果禅师、明真法师、印顺法师、月溪禅师等一批高僧大德主持佛法,重振禅宗,更有袁焕仙、贾题韬、南怀瑾等一批长者、居士大力扶持,继承变革,成为禅宗由近代走向现代的滥觞。 虚云老和尚是晚清以来竭力振兴禅宗的杰出代表。他毕生弘法,以一身直嗣或远续了禅门五宗的法脉。他深究经藏,修习禅定,在禅修方法、禅境分析、禅病对治等方面都有见地,形成一套完整系统的禅学理论。又以广博的胸怀,融会诸宗,禅净双修,广弘禅教,被誉为“禅宗泰斗”。下面就虚云老和尚的弘教事业和禅学思想分别介绍。 As individuals we have direct access only to our own mind and body, as our ability to single-handedly change the external world is severely limited. The Vinaya Discipline is designed to change the mind and body – or those things we can more readily change instantaneously. Everything else is mediated through the influence of our well-chosen words and precise actions. With purity of intent – our mind (and behaviour) is free of greed, hatred and delusion. In this way an individual can slowly influence the world - one drip at a time can. This can illicit substantial change given the right circumstance, but it is more likely to see small but profound changes. Influence in the Dharmic sense is ‘local’ on the interpersonal level, although the internet enhances the reach of Dharmic literature in all directions. I suspect that Master Xu Yun (1840-1959) ‘sensed’ this in an intuitive manner when he requested that key Chinese Buddhist texts be translated into the English-language. This is the state of sublime communication that allows humanity to gain knowledge about its own intrinsic nature. What else is needed? Certainly not more of the mundanity that defines the daily existence of most ordinary people. Looking within must be carried-out with strength and purpose. Having access to texts that support and clarify this procedure is the gift that Master Xu Yun bequeathed the world. Those who carry-out his instructions must be ‘like nothing’ in the eyes of others. They must refuse all payment, avoid all honours and then pass away quietly in obscurity so that their names be lost forever. What freedom this is!Living each day is a blessing brought by nature. Time is far too long for many – and painfully short for others. Injustice permeates reality, this is true, but the Dharma allows a certain and definite virtue to radiate outward into the world and assist all beings without end or discrimination. This is the realised ‘void’ as it permeates out into physical ‘form’ Sometimes, having to ‘live’ is an act of courage for some people, whilst for others life seems far too easy. The Dharma transcends all differences and sets humanity ‘free’ from the limitations of bodily existence. Living within a body as if the boundaries of the body not exist! Allow the awareness of the conscious mind to transcend the body and embrace the entirety of creation! This is the power of the void! This is how we build something that endures – something which is spiritually superior and far outlasts the existence of the human body!
As Spring transitioned into Summer (in 1945) - the Great Maser Huaixi (淮西大师 - Huai Xi Da Shi) wrote an article which made the following observation:
‘One morning, after eating (watery) porridge for breakfast, Master Xu Yun casually commented to a nearby monk: “It is my opinion that the Japanese invaders will definitely fail. I had a dream last night and saw the Japanese kneeling in defeat and asked to surrender to the Chinese government.” Soon after Master Xu Yun made this statement, the Japanese Imperial Army – which had raped and pillaged its way across China since 1931 - announced its unconditional surrender. Acting in accordance with the British, Americans and the Chinese – the Soviet Red Army had entered Northeast China (i.e. the Japanese puppet State of ‘Manchuria’) and like a giant tidal-wave had swept the usually stubborn and fanatical (Japanese) Kwantung Army out of existence! As Master Xu Yun usually took no notice of current (worldly) events, it is interesting that he made this comment. Of course, he was aware of the War Crimes and Crimes Against Humanity committed by the Japanese Imperial Army, as he had lived in the Southern areas of China at the time, and had been amongst the ordinary people who had directly experienced this Japanese barbarity. Indeed, the common people often said that wherever Master Xu Yun was sat in meditation – the Japanese bombs would fail to penetrate! Master Xu Yun was ‘other worldly’ and yet he had to live in this ‘real’ world. He possessed a sharp-mind and despite his compassion, he did not suffer fools lightly. He was a strict task-master who taught his disciples and students through the use of a harsh wisdom and pure discipline. He would ensure that the mind and body would be purified through ‘correct behaviour’ of body, and that greed, hatred and delusion would be uprooted from deep within the mind. Like any good Ch’an master – he could sense arrogance, pride and ignorance, as well as hidden motives and black hearts lurking within potential students. As this corruption is even more prevalent today, not tolerating this ‘klesa’ is a mark of any competent Ch’an teacher. Chinese Language Reference: http://www.youcin.com/shijie/152650210.html When ‘emptiness’ is genuinely ‘seen’ into (rather than ‘imagined’ as being penetrated), a practitioner of Ch’an cannot help but remain in a permanent state of spiritual rapture. This reality is continuously ‘loving’ and ‘humorous’. It is ‘full’ of humour, but what does this mean? Obviously, the presence of humour does not mean that everything is ‘funny’, as many things that pass in-front of the senses (and across the surface of the mind), are anything but ‘funny’ - and yet humour remains... Humour lightens perception and transforms experience. It defuses conflict and removes anger. Humour has no interest in greed, and does not take ‘differences’ too seriously, whilst acknowledging the validity of how things are distinctive in their own unique ways. Humour is peace, and peace is the way through which ‘emptiness’ is perceived. Surely, the cultivation of humour is preferable to the habitual presence of ‘fear’ and ‘indecision’. Being ‘British’ by accident of birth (or direction of karma), I was always struck by how ‘funny’ the Ch’an and (Japanese) Zen dialogues are! Everything seems to be ‘diverted’ away from the ‘obvious’. Many become frustrated when their habits of thought ‘demand’ that questions and answers should only be a ‘certain’ way - which are constructed in a predictable manner - so that the answers can be ‘guessed’. Is this really spiritual development? I think not. Such an approach is a ‘lazy’ manifestation of the same inner and outer status quo, the very same status quo that we are all attempting to ‘transcend’, or ‘see beyond’.
Of course, things are only ‘funny’ if we ‘sense’ the humour implicit in the situation. When the British academic - John Blofeld - sought out Master Xu Yun in 1930s China, one of the first things Xu Yun pointed-out was that the ‘reality’ he was seeking was not only ‘here and now’, but had been even in the UK! Not only this, but Xu Yun stated (on numerous occasions) that we must transform exactly ‘where we are’ and turn it into a ‘Bodhimandala’ - a sacred or holy place of intensive, spiritual activity. The activity intended is that of intensely ‘looking within’ here and now. A ‘drilling into’ material reality, no less, using the hua tou method. Wherever a Ch’an practitioner places his or her meditation mat, then that is where this great matter will be decided! Yes, we can spend time moving from here to there, and from there to here, but eventually we must all settle-down and face our klesic demons, so to speak. Change for change’s sake only draws-out the process for no reason. When master Xu Yun slept in a cow-shed, what did the cows think? More to the point, what did the monks think? Particularly those who sought-out more comfort and greater status? What about those visiting officials (with their airs and graces) who visited the Temple to meet what they thought was a ‘great’ spiritual being? A dishevelled Xu Yun would emerge from the hay-stack and ask what they wanted... When the tyrant Chiang Kai-Shek visited Xu Yun, Xu Yun did not care who he was. He spent the time telling him off for ‘forcing’ the Chinese people to embrace Western Christianity which he (Xu Yun) thought was not compatible with Chinese culture! Afterwards, Xu Yun would not let the matter pass, and actually ‘wrote’ a letter to Chiang Kai-Shek going over all the same points he had made! Part of Ch’an humour is a spiritual fearlessness. This obviously manifests in time, but is ‘timeless’ in essence. Ch’an humour is loving and wise. The underlying ‘emptiness’ of material reality is very different to the material reality that manifests within it – and yet there is no conflict or contradiction. Everything we need is ‘here’. It is the ‘method’ for seeing this that is required. When returning from Burma (Myanmar) with a large Buddha statue, the workmen with Xu Yun said that could not proceed as there was a giant boulder blocking the road which they could not collectively move. Xu Yun explained that he was a frail old man, and that they had been paid to carry the Buddha statue for him! As a weak and old man, how was he supposed to get the Buddha statue back to China if they could not perform simple tasks involving youthful strength? After contemplating the situation for a few minutes, Xu Yun picked up the boulder with ease and threw it to the side of the road, clearing a way through! The workmen were astonished, bowed to the ground and picked-up the statue and were on their way! The humour in this situation obviously made the boulder appear very ‘light’ to Master Xu Yu, who used the situation to clear the minds of the workmen. |
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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