This is a matter of human perception. The Ch’an Masters of old new a thing or two about this subject. When we look at the empty mind ground (void) – we are always approaching this subject the wrong way around – and we are all seeking a radical re-orientation of perception. The Caodong Masters preserve the tradition of the Lankavatara Sutra – within which the Lord Buddha discusses the ‘turning about’ that must occur in the deepest levels of the mind. It is important to remember that Bodhidharma (the 28th Indian Patriarch) brought the Lankavatara Sutra to China around 520 CE and this Sutra – when interpreted correctly – is the foundational text of the Chinese Ch’an tradition. Furthermore, it is also important to avoid falling into the traps of pure idealism (avocated by DT Suzuki) and pure materialism (advocated by those modern schools of Buddhism that encourage and normalise ‘greed’ over ‘transcendece’). It is very clear that the historical Buddha stated that the mind is impermanent, and that the material world exists independent of human perception. This means that the act of perceiving the material world should not be mistaken as an act of ‘creating’ the material world that is being perceived. As the Buddha identifies the internalised cultural traits of greed, hatred, and delusion as comprising the interactive origin of all forms of human suffering – it is precisely these ‘taints’ (klesa) which must be permanently ‘uprooted’ from the surface and deeper mind if the empty mind ground is to become apparent. The material world is internalised as a myriad of obscuring thought patterns and emotions which crowd the mind so that contact is lost with a pre-perceiving mind. A pre-perceiving mind is a functioning construct that is unhindered by a) the material world, and b) the internalisation of all experiences, thoughts and feelings accrued through body and environment interaction. In other words, a pre-conceiving mind free of obscuration is precisely how the Buddha (and his lineal descendants) described what is now routinely referred to as the ‘empty mind ground’. Through reversing the flow of sensual perception, all the data received through the six senses is retutned to its collective empty essence. This is the purpose of all genuine forms of Buddhist meditation, particularly the Hua Tou and Gongan methods. 1st Rank of Prince and Minister (Host [Void] Obscured within Guest [Form] - Ignorance) (Unenlightened): The Minister does not know where the Prince is, has never heard of the Prince, and possesses no knowledge of how to establish communication with the Prince. 2nd Rank of Prince and Minister (Guest [Form] Stirred to Find Host-[Void]) (Training): The Minister receives instruction and is told that the Prince exists and how he might go about locating him! Although the Prince is still not fully seen – a vague notion of where he might be now exists! All training methods seek to exploit this knowledge and find the Prince! 3rd Rank of Prince and Minister (Host [Great Resurgence] – [Void Rediscovered]) (Relative Enlightenment): When one sensory-stream is returned to its empty essence (not an easy achievement) then ALL the other five senses in the Buddhist schematic are automatically returned to exactly the same empty mind ground. The empty mind ground (or ‘Prince’) can now be perceived – but only from the perspective of the Minister. The functioning mind has not yet experienced the radical ‘turning about’ as described in the Lankavatara Sutra. Many mistake this stage as full enlightebment. 4th Rank of Prince and Minister (Host [Void]-Guest [Form] - Reunited) (Collective Attainment): The surface mind is quietened through its association with the empty mind ground (the deep mind). Furthermore, the surface mind (and the environment it perceives) comes into alignment with the empty mind ground – but there is still no integration of the ‘form’ and the ‘void’ (as dominant perception resides in the surface mind). Neither attached to the void nor hindered by phenomena is the way to proceed. Many mistake this stage as full enlightenment – even though no ‘turning about’ has occurred. 5th Rank of Prince and Minister (Host [Void]-Guest [Form] Fully Integrated) (Absolute Attainment): The Host and Guest fully integrate so that form is void and void is form (a realisation termed "Host-in-Host" in Ch'an Texts). This corresponds to the centre of perception permanently shifting from the surface mind into the deep (empty) mind. From this point forward, reality is perceived from the empty mind ground through a surface mind that reflects the outer world whilst remaining fully detached from outer world which it perceives. As the mind is now non-attached to externals, the agencies of greed, hatred, and delusion which govern attachment nolonger exist as there is no place for such entities to arise or function.
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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?
What about the dishonest, the the lying and the deceptive? What happens when such people 'pretend' to seek Ch'an instruction, guidance or clarification? Generally speaking, this is not a problem. If the Ch'an Teacher, Master or Guide has realised the (enlightened) 'host' position, that is the 'empty mind ground', then the questioner - regardless of their apparent 'honesty' or 'dishonesty' - simply represent the (deluded) 'guest' position, and no further explanation is required. The 'honesty' and/or 'dishonesty' of the enquirer means absolutely nothing as the moral-tone of the words such individuals use are all subject (without exception) to being 'returned' to their essential source. The Hua Tou method does not discriminate or support any form of dualistic thinking or acting. The 'enlightening' function is performed by all genuine Ch'an Masters automatically turn ALL words, regardless of the moral orientation of the enquirer, back to their empty essence. When the enquirer is subjected to this process in an appropriate manner, then all delusive constructs 'drop-away' never to arise again.
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.
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 Draw from well – rinse cold teeth. Pure mind – dust brushed from clothes. Palm leaf book - idle in hand. Step out from Dongzhai – time to study. Essence of reality is obscured by chasing delusion. Handed down words - profound enough to cultivate the essence. Daoist Temple is elegant and quiet – green moss connects the bamboo forest. Sunrise – lingering fog and dew. Green pine trees covered in a greasy sheen. Indifferent beyond description – self-sufficient beyond joy. (Tang Dynasty) Author Liu Zongyuan (柳宗元) [773-819 CE] The Scholar-Official Liu Zongyuan (773-819 CE) was only 46-years-old when he died - but in those days, sometimes this was considered a good age! In 805 CE (when he was 32-years-old) - due to Court intrigues - Liu Zongyuan was banished to the remote areas to live with barbarians and slaves (he was banished to a place called 'Yanzhou' - an area that then covered parts of modern Anhui (south of the Huai River) and Jiangsu (south of the Yangtze River), as well as Shanghai, Jiangxi, Zhejiang, Fujian, and parts of Hubei and Hunan). It was here that he suffered a psychological and physical breakdown through the loss of self-esteem and self-worth! However, slowly but surely he began to reconstruct his personality around the cycles and changes of nature, the observation of animal behaviour, and the realisation that all people were of equal worth. He started digging wells in the poor villages he came across, and he would earn money (or goods) through manual labour to purchase the freedom of slaves he encountered! By mixing with the so-called 'Barbarians' - he realised they were human just like himself! Furthermore, although a Confucian, he encountered Buddhist and Daoist recluses who voluntarily lived in the remote areas! Without being banished - he would never have met these people or had his life enriched to such a profound level! He learned to read the Ch'an texts and to sit in meditation for hours - generating a profound sense of inner peace! Despite living in the remote hills, Liu Zongyuan was still able to make use of the efficient Chinese postal system and keep in-touch with Officialdom! This is why he was eventually recalled to Court in 815 CE (at the age of 42-years-old) where his life resumed its usual course! He died just four years later - and was considered a hero by all who knew him! If it was not for the suffering he had been made to endure - he would never have spiritually developed, wrote his profound poetry or developed his personality! 晨诣超师院读禅经 [唐朝] 作者:柳宗元 汲井漱寒齿,清心拂尘服。 闲持贝叶书,步出东斋读。 真源了无取,妄迹世所逐。 遗言冀可冥,缮性何由熟。 道人庭宇静,苔色连深竹。 日出雾露馀,青松如膏沐。 澹然离言说,悟悦心自足。 The poem immediately above is written left to right (and top to bottom) in the modern style - copying the format of the written English language. This differs from the traditional style (which is now a 'specialist' activity in China). Indeed, all children learn to read and write the Chinese language left to right and top to bottom (as this prepares the young minds for Western script). Interestingly, it is not easy for an ethnic Chinese person to try and 'translate' this kind of text. This text is over 1,200 years and is written in tradition ideograms! Quite often, merely being able to 'read' the script tells the reader virtually nothing about the original intention that existed in the author's mind! Context is everything and context is exactly what is missing without the necessary education to bridge the gap. What I like about this poem is that no matter who you are - or where you are from - every single one of us have experienced the thoughts and feelings experienced by the Tang Dynasty Scholar Liu Zongyuan!
Buddhism Online Overseas News from May 4th to 8th, 2017, at the invitation of the President of the International Association of Buddhist Universities and the President of Mahachulalongkorn University in Thailand, Dharma Master Xiang Xue (向学) - the Vice President of the Buddhist Academy of China - and his four-member delegation went to Thailand to attend the Third Conference of the International Association of Buddhist Universities! The theme of this conference was "to promote the mutual exchange and common development of Buddhist universities around the world".
The participants included members of the International Association of Buddhist Universities from all over the world, experts and scholars in Buddhism and its application, as well as delegations of masters and laypeople from all over the world. The delegation of the Buddhist Association of China was headed by Venerable Master Xiang Xue, the Vice President of the Buddhist Academy of China, together with Dharma Master Yuanci (圆慈), the Director of the Education and Training Department as well the Secretary-General, Dharma Master Sihe (思和), Lecturer at the Buddhist Academy of China and Editor of ‘Chinese Buddhism’ (中国佛学 - Zhong Guo Fo Xue) as well as Dharma Master Zhenyu (振宇) the Vice President of Fujian Buddhist College - comprised the group that were cordially met (and cared for) by Elder Fanzhi (梵智) during their stay in Thailand. On the afternoon of the 5th of May, 2017, Master Yuanci and Master Sihe attended the meeting of the Executive Committee held in the Meeting Room of the President's Building of Mahachulalongkorn University. The meeting discussed the content development of this session and the work arrangement of the specific person in charge. At 9 am on the 6th, the Opening Ceremony was held in the Conference Hall of Mahachulalongkorn University. The Thai Sangha delivered a welcome speech, and the President of the Hungarian Mindfulness Training Application Association delivered a keynote speech, introducing mindfulness-based stress reduction therapy, the comparison of modern and traditional mindfulness training, and the latest developments in the combination of Dharma and modern science in Hungary and the world at large. In the afternoon, five different sessions were held simultaneously on various aspects of the development of Buddhist universities. At these branching-out meetings, under the auspices of experts from various countries, the participants had heated discussions on topics such as curriculum development, practice setting, responsibilities confirmation of members of the International Association of Buddhist Universities, and teaching supervision, and achieved substantial results. On the morning of the 7th, delegations from various countries participated in the Unveiling Ceremony of the new Teaching Building of the International Buddhist College of Mahachulalongkorn University. The International Buddhist College is a training centre of the University specially established to provide international students with the ability to research and apply teachings of Buddhism in both the Northern and the Southern traditions. Due to rapid development in recent years, the University specially raised funds to build a new Teaching Building to house the College. It is reported that due to the continuous deepening of exchanges between Buddhists in China and Thailand, the number of Chinese monks and laypeople studying here is also increasing. After the unveiling ceremony, all the participants were engaged in intensive thematic seminars. There were three Conference Halls in use during the seminar, and the three major themes of Buddhist texts, meditation training, and contemporary application of mindfulness were discussed at the same time. Dharma masters, meditation masters and scholars from all over the world shared their achievements in specific fields, and received warm responses from the audience. This sharing involved the most cutting-edge research and application results of Buddhist studies around the world. Buddhist texts included "Common Buddhist Texts", which selects the most important scriptures in Chinese, Tibetan and Pali, presenting them in English and in modern discourse, and actively translating the content into other languages; First of all, meditation masters from Myanmar, Thailand, Britain, Cambodia, India and other places, gave a detailed introduction to various meditative methods of as practiced within Southern Buddhism. Next, were meditation masters and scholars from Hong Kong, South Korea, Vietnam and other places. They discussed the Mahayana meditation method, whilst finally, a Bhutanese meditation master from Germany shared the Tibetan meditative method; in the application of contemporary mindfulness, the speakers were mainly from Australia, India, the Netherlands, Sri Lanka, the United States and other countries. The speeches mainly included Psychotherapy, hospice care, and Dharma dissemination from specific cultural contexts based on Buddhism and meditative development. On the 8th, the participants went to the United Nations Conference Center in Bangkok to participate in the celebration of the Buddha's Birthday - Vesak Day. At the ceremony, important figures such as the Secretary-General of the United Nations, the Director-General of UNESCO, the Princess of Thailand, the Minister of Organization of Thailand, the President of the International Association of Buddhist Universities and the President of Maha Chulalongkorn University attended and delivered speeches. During this period, the Chinese delegation and the princess exchanged gifts, and the President also had friendly talks with the Chinese delegation and took a group photograph. This conference not only broadened the horizons of the participants, but also enhanced the friendship between the Buddhist representatives from various countries and regions, providing a rare opportunity to promote Buddhist exchanges and educational cooperation throughout the world. (Text: Sihe - 思和)) Chinese Language Article: http://business.fjnet.com/hwjj/haiwainr/201705/t20170511_244533.htm 中国佛教协会代表团赴泰国出席第三届佛教大学国际协会会议 2017年05月11日 10:51:00 中国佛教协会 中国佛教协会代表团赴泰国出席第三届佛教大学国际协会会议 摩诃朱拉隆功大学国际佛学院新教学楼揭牌仪式合影 佛教在线海外讯 2017年5月4日至8日,应佛教大学国际协会主席、泰国摩诃朱拉隆功大学校长梵智长老邀请,中国佛学院副院长向学法师一行4人赴泰出席佛教大学国际协会第三届会议。本次会议主旨为“促进世界各地佛教大学的相互交流与共同发展”。 与会者有来自世界各地的佛教大学国际协会职事会成员,有佛学及应用方面的专家学者,也包括来自各国的法师、居士代表团。中国佛教协会代表团以中国佛学院副院长向学法师为团长,教育培训部主任圆慈法师为秘书长,中国佛学院讲师、《中国佛学》编辑思和法师与福建佛学院副院长振宇法师等参团,在泰期间受到梵智长老的亲切会见。 5日下午,园慈法师、思和法师参加了在摩诃朱拉隆功大学校长楼会议室举行的执委会会议。会议讨论了本届会议的内容开展和具体负责人的工作安排。6日上午9时,在摩诃朱拉隆功大学会议厅举行开幕式。泰国僧王致欢迎辞,匈牙利正念训练应用协会主席发表了主题演讲,介绍了基于正念的减压疗法、现代和传统正念训练的对比,以及匈牙利乃至整个世界在佛法和现代科学方面结合的最新动态。下午则针对佛教大学发展的各个方面同时进行了五场不同的分会。分会上,与会者在来自各国专家的主持下,分别就课程研发、实修设置、佛教大学国际协会成员职责确认、教学监管等议题进行了热烈讨论,并取得了实质性成果。 7日上午,各国代表团参加了摩诃朱拉隆功大学国际佛学院新教学楼的揭牌仪式。国际佛学院是该校一所专为国际学生提供南北传佛学研究与应用而设立的学院。由于近年来发展迅速,学校专门筹资为该院修建了新教学楼。据悉,由于中泰佛教的不断深入,目前在此就读的中国法师和居士的人数也在不断增长。揭牌仪式之后,全体与会者投入了紧凑的主题研讨会。研讨会共有三个大会场,分别就佛教文本、禅修训练、当代正念应用三大主题同时进行研讨。来自世界各地的法师、禅师及学者们就自己在特定领域所取得的成果进行了深入的分享,并获得了在场听众的热烈反响。这些分享涉及到了全球范围内佛学最前沿的研究与应用成果。佛教文本方面包括“共同佛教文本”,该项成果精选了汉语、藏语、巴利语中最重要的经文,以英文和现代话语形式进行呈现,并积极向各国翻译推广;禅修方面,首先由缅甸的帕奥禅师以及泰国、英国、柬埔寨、印度等地的禅师们对南传佛教各种禅法进行了详细的介绍,接下来由中国香港、韩国、越南等地的禅师和学者们对大乘禅法进行了探讨,最后来自德国的不丹籍禅师对藏传禅法进行了分享;当代正念应用方面,演讲者主要来自澳大利亚、印度、荷兰、斯里兰卡、美国等国家,演讲主要包括基于佛学和禅法的心理理疗、临终关怀、脱离特定文化语境的佛法传播等内容。 8日,参会者前往首都曼谷联合国会议中心参加南传佛教佛诞日—卫塞节庆典。庆典上联合国秘书长、联合国教科文组织总干事、泰国王妃、泰国组织部长、佛教大学国际协会会长兼摩诃朱拉隆功大学校长等重要人物一一出席、致辞。期间中方代表团和王妃之间互赠礼品,会长也与中方代表团进行了友好洽谈、合影留念。 此次会议不仅开阔了参会人员的眼界,还增进了与各国各地区佛教代表之间的友谊,为促进世界佛教交流与教育合作提供了难得的机会。(文:思和) From an 'old' transmission document translated in the English language. An extract of the 'Xin Xin Ming' (信心銘) as compiled by the Third Chinese Ch'an Patriarch - 'Sangcan' (僧璨) - given to humanity and all living-beings!
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.
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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
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