|
Post by Shi Da Dao on Aug 6, 2010 19:12:43 GMT 1
Dear Members
Many, many people live with pain every single day of their lives. Pain can be physical, psychological and emotional. Individuals may suffer from one type of pain, or all types, and usually, even if we do not suffer longterm pain, pain will visit us at various times in our lives.
Pain can be over-powering and excruciating. The Mind often responds with mirroring activity of it's own, creating what might be called a corresponding klesa formation - which adds another layer. Many ordinary people who suffer pain are often short-tempered and in a state of anguish. This is understandable and part of the human condition. Pain teaches us about ourselves AND abuut the suffering of others.
Pain teaches us as individuals the truth about extreme sensation. Feeling in this sense is truly horrible to encounter as it seems to reduce us as holistic beings, to mere data receivers for sense stimuli. The all-consuming experience focuses our everyday thoughts firmly toward one end, and that is the presence of pain.
If we are lucky enough to experience immense pain, and then recover, we learn a tremendous deal about suffering, and by extension what others must be going when they suffer. Our hearts are opene as a consequence and we spiritually grow. The harder path must be when people experience immense pain but keep their hearts and Minds open regardless. This is not easy.
In the Ch'an tradition in China, monks would participate in physical labour of one form or another. As well as seated meditative practice, hard physical labour is used so that inner and outer changes in both body and Mind can be thoroughly explored and noted. This continuous process of self-observation in both tranquilsurroundings and surroundings involving physical effort creates an all round perspective. The Mind Ground does not just exist in tranquil and relaxed settings - (although it is often entered more readily in these settings) - but also underlies the most difficult and extreme settings. Awareness must breakthrough, evenly and everywhere for the Mind Ground to be fully perceived.
Of course, it must also be admitted that long hours of seated meditation is a form of work with it's own set of peculiar sufferings. It is the perception of the Mind Ground in the midst of either tranquil or ardeous physical circumstances that creates a patient endurance. A patient endurance that can be developed and nurtured to bring compassion and loving kindness into the world. Pain, when seen as a manifestation of the Mind Ground, can be a great teacher. Through Dharmic practice it can be transformed into enlightened function.
Thank You.
Peace in the Dharma.
|
|
|
Post by Shi Da Dao on Sept 3, 2010 10:55:37 GMT 1
Dear Members
The Dhammapada: By Nikunja Vihari Banerjee.
This is an interesting book. I acquired my copy from the spiritual bookshop Watkins, not far from Leicester Square tube stop - probably about two three years ago, before Watkins was scaled-down from two adjacent shops, into just one shop. Banerjee's book contains the Pali text of the Dhammapada, the phonetic (English) translation of the Pali, that is the Pali pronounciation transcribed into the Roman alphabet, and a full and comprehensive English translation, together with extensive notes.
There is much merit in these in Banerjee's work, but I feel that a word of caution must be applied. Banerjee appears to being saying that the Buddha refused to discuss 'God' (Banerjee uses the capital 'G', denoting, I feel, a monotheistic 'God'), and that the presence of the discussion of God in the Dhammapada is a Brahmanic inspired corruption of the Buddha's original teaching. This is incorrect. The Buddha spoke often and openly about gods in His teaching. He even appears to accept the Brahmanic pantheon of gods as existing, but radically re-interprets their existence as being not required for human salvation. As far as I am aware, the Buddha, (like the ancient Greeks) did not consider the concept of monotheism. It was irrelevant to the religious thinking of His day.
Banerjee appears to be confusing a later, Judeo-Christian concept of god, with the polytheism that existed in India at the time of the Buddha's existence. Banerjee goes further than this however, and attributes the development of the Mahayana School to that of the continued corrupting presence and influence of Brahmanism, both within and upon Buddhism itself. He sees this 'corruption' in the early Pali text of the Dhammapada, and interprets the presence of gods in this sutra as a movement 'away' from true Buddhism, even at this relatively early phase in its development. In his assessment, he does not consider the possibility that as such concepts readily appear throughout early Buddhist texts they might well be representative of the Buddha's original teachings, and not indicative a corruptive influence. In this sense, BOTH the Pali and Sanskrit sutras reflect one another, with the Buddha’s discussion of gods
Concern should also be shown about Banerjee's definition of four Buddhist Schools of thought:
Vijnavada - (subjective idealism). Sarvastivada - (naive realism) Sautrantika - (critical realism) Sunyavada - (nihilism)
Banerjee's work is a departure from the usual and familiar conservativism of the Buddhist tradition, and how it is usually presented. Although Christianity did not exist at the time of the Buddha, and despite the fact that Judaism had not yet developed the idea of 'one God', nevertheless, Banerjee draws what he sees as contextual parallels between early Buddhism and developed Christian thought. He also presents Brahmanism throughout, (that is 'Hinduism'), in an unsympathetic light - and something akin to a 'philosophic' error. Banerjee is of the opinion that the established order of aphorisms that comprise the Dhammapada (423), are purely random and of no philosophical worth. He also speculates that some of the Dhammapada is not Buddhism at all, but again the product of a creeping Brahmanism.
Despite all these areas of concern, the core of the book is fascinating. The incidental notations are very interesting, as are the occasional historical insights into north India at the time of the Buddha. Such a book exercises the intellect and encourages the development of fresh insight. Banerjee manages to tread a path throughout that eulogises the Buddha, but at the sametime criticises the Dhammapada. As such, it is an odd presentation. However, the presentation of the Pali text, and the translation itself are adequate and may take their place amongst the others already in existence. As the Buddha taught, and as Banerjee's example shows, we, as individuals must look into the origins of suffering ourselves, and make our own conclusions.
Peace in the Dharma
|
|
|
Post by Shi Da Dao on Sept 11, 2010 11:16:17 GMT 1
Dear Members
The Tang Dynasty Ch’an masters employed a use of language that is often viewed as unique within the confines of the boundaries that define Buddhist philosophy. A style of verbal communication that is often described as the use of ‘language of the uncreate’. This is the essence of the kung an (Jap: ‘koan’) expressions that abound in Ch’an and Zen literature. The masters always warn, however, that the sentences of such expressions should not be grasped, as they are only ‘dead words’. To enliven the words therefore, one has to instantaneously perceive ‘that which speaks’. Whatever a kung an (Chinese: ‘public record’) is, its deep meaning is not to be found in attachment to surface structure.
The Ch’an masters are often viewed as eccentric practitioners of Mahayana Buddhism, However, as they insist upon direct realisation of the Mind Ground, from the perspective of ideology and dogma, the Ch’an masters travel ‘light’. All that is not necessary for direct and instantaneous enlightenment is immediately dropped and discarded. The ego and the intellect are not engaged or encouraged. It is like the perfect movement, held in a quiet and still moment – such a balance manifests an utter tranquillity. The Ch’an masters preserve a tradition that knows that human language is dangerously one-sided. Indeed, the use of language in a specific manner dates back to th earliest times in Buddhist history, and is prevalent in the Pali Canon. It is believed that the Lord Buddha used verbal language is four distinct ways:
1) Patipucchavyakaraniya
The doubts of the enquirer are ascertained by suitable questions and removed by suitable replies.
2) Ekamsavyakaraniya
A direct reply is given to an enquirer without entering into a discussion.
3) Vibhajjavyakaraniya
Answers are made piecemeal i.e. taking one aspect of the question first and then another and so forth.
4) Thapaniya
The indeterminate nature of the problems put for solution are pointed out to avoid discussions that lead to no finality.
Of course, a possible ‘5th’ method of discussion might be defined as to respond with ‘silence’, as exampled by both the Lord Buddha on various occasions in His life, and of course the Bodhisattva Vimalakirti. From the above example it is clear that the Ch’an masters of China and the Zen masters of Japan are actually carrying-on a very old teaching tradition, one that emphasises ‘essence’ over ‘content’. Limited language structure is used perfectly to transcend the inadequacies of its boundaries.
With Loving Kindness.
(Reference: Early History of the Spread of Buddhism & The Buddhist Schools By N Dutt - Page 58.)
|
|
|
Post by Shi Da Dao on Oct 12, 2010 22:56:21 GMT 1
Dear Members Fifty one years ago today, (October the 13th), the great Ch'an master Xu Yun gave up his physical body. As a human being, his life encapsulated all the suffering of existence, and as a humble monk and enlightened being, his example scaled the highest peaks of human endeavour. In this modern world of heretical Dharma and false lineages claiming a link to the great master, his Dharma remained simple and profound, and did not depart from the teachings of the Lord Buddha. He taught about the requirement to purify hellish karma through good moral actions (sila), and often mentioned re-birth and the requirement of creating good physical conditions so that the Dharma banner can be planted firmly in the ground. His biography says: 'Early in the morning of 13th October, two attendants entered the room, where they saw the Master seated in meditation posture as usual, the only exception being the reddish colour of his cheeks.... At 12:30p.m., he called his attendants and then looked around, paused and said' "You have been with me for years and I have been deeply moved by your hardship and suffering. It is useless to speak of past events but in the last ten years I have drank from the cup of bitterness and have been shocked by distrust and peril. I have endured slander and injustice so that the holy sites in this country can be maintained, the best traditions and rules of pure living can be preserved and the Sangha robe kept intact.... At 1:45, the two attendants entered the room and saw the Master reclining on his right side. Seeing that he had passed away, they immediately informed the Abbot and the whole community who gathered to read sutras to bid farewell to the Master and then took turns to recite the Buddha's name day and night.' The Master’s body was cremated, and a rare fragrance filled the air. Amongst the ashes were jewels (Dharma relics) of different sizes and colours. The biography says that Xu Yun requested that his ashes be mixed with sugar, oil and flour, and rolled into nine balls. He asked for these nine balls to be thrown into the river, so that the fish might be fed. Whether his request was followed to the letter is unsure – the biography simply says that his ashes were placed into a stupa on the 21st day of October. Master Xu Yun’s ‘final word’, or last Ch’an teaching was: ‘Practice sila, dhyana and prajna to wipe out desire, anger and stupidity.’ As a tribute to Master Xu Yun, a rare article about the Dhammapada has been placed on the Ch’an forum at this link: Significance of the Dhammapada as a Manifesto of Buddhism chanbuddhismuk.proboards.com/index.cgi?board=chandisc&action=display&thread=284&page=1Be strong in your practice.
|
|
|
Post by Shi Da Dao on Dec 18, 2010 21:31:03 GMT 1
Dear Members
Zhu Xi (1130-1200), the eminent Confucian scholar of the Song Dynasty (960-1279AD), taught that the Mind is composed of ‘qi’. Qi – as a psycho-physical energy – is perfectly clear and translucent in the Mind of the enlightened sage. When clear, the universal pattern of emerging phenomena is clearly perceived. When the pattern of phenomena is clearly perceived, then humanity may act inaccordance with its essential nature. The ‘Dao-li’, or ‘the way of the natural pattern’ is nothing more than the realisation of the form, the void, and the integration of the two. It is the stripping away of ‘klesa’, or ‘obscuring qi’, and the permanent establishment of the Pure Mind. Many Confucian scholars studied the teachings of the Ch’an School, as well as attended Ch’an meditational retreats. Master Zhu Xi issued the following 8 guidelines for students to use in the pursuit of a pure and clean Mind:
1) Abiding in reverent composure (chu-ching), an attitude that orients and unifies one’s activity, underlying and making possible the following:
2) Prudence in solitude (shen-tu), or extreme care taken to heighten awareness of psychic phenomena (ideas, feelings, intentions) as their incipient (ch) phases, at the point when the unexpected (wei-fa) mind first expresses itself;
3) Self-examination (hsing-ch’a), to distinguish the good psychic phenomena from the evil or selfish ones;
4) Preserving and nourishing (tu’an-yang) the good psychic phenomena, and the innate moral mind and nature of which they are the direct expressions:
5) Conquering the self (k’o-chi), or eliminating the bad psychic phenomena, such as selfish desires;
6) Quiet-sitting (ching-tso), or meditation, conceived as a quiescent phase in a daily cycle of activity and stillness, when one collects oneself without banishing thoughts; a relatively (but not totally) inactive period that nourishes creative activity;
7) Investigating things and expanding knowledge (ko-wu chih-chih), that is, “completely fathoming the patterns of things and events,” both externally and within oneself, eventually to arrive at a cognitive “interpenetration” (kuan-t’ung) of all things, conceived as an enlightenment experience; and
8) Prudence (hsing), to put into effect one’s knowledge, in effect to vitalise one’s self-cultivation.
The ‘quiet-sitting’, mentioned in number 6 is called ‘ching-tso’, this is termed ‘seiza’ in Japanese and is part of Zen Buddhism and martial arts practice. This demonstrates the link between Chinese Ch’an Buddhism and Confucianism. By applying Zhu Xi’s 8 attributes to our Ch’an practice, we may bring order to our inner Mind, and expand this ordered influence into the outside world we inhabit. The inner and outer world can be experienced in the following states:
a) Chaotic on both the inside and the outside. b) Ordered on the outside, disordered on the inside. c) Disordered on the outside, ordered on the inside. d) Ordered on the inside and ordered on the outside.
As true outer order can only be maintained as a result of inner order, then obviously the cultivation of inner order holds as the key practice. Both the Lord Buddha, and Confucius agreed on this very point. As the world is impermanent, any order it might contain is purely expedient. If the inner Mind is not ordered through the use of correct restraint, then a myriad of thoughts will arise that are of no use and that increase suffering. Correct restraint is not ‘force’, it is rather the calming of the Mind through the channelling of its thought, (that is, its creative process), in the right direction. Of course, the Ch’an School teaches that behind the endless stream of thoughts, there is the Empty Mind that gives rise to all thought. Once the ‘empty nature’ is realised, thoughts are naturally correct, and the Dao-li is attained.
With Loving Kindness To All Beings.
|
|
|
Post by Shi Da Dao on Feb 1, 2011 13:36:40 GMT 1
Dear Members The new Lunar year is scheduled to begin on February the 3rd, 2010. Thus we are in the last days of the Year of the Tiger, and about to enter the Year of the Rabbit/Cat. This is the only Chinese Astrological year that is shared by two animals. The Tiger years are invariably known for their ups and downs, whilst the Year of the Rabbit/Cat is believed to be less aggressive, and more balanced. In the Chinese calender, this Chinese New Year is 4708 - the number of years since the passing of the Yellow Emperor. May everyone be happy, prosperous and lucky in the Chinese New Year of the Rabbit/Cat: Gung Hay Fat Chow! The Etymology of the Chinese Ideogram Ch'an. www.chandao.co.uk/documents/etymologychan1.pdfThis article examines the Chinese character Ch'an - known as Zen in Japan, and offers an explanation as to why the Chinese character is designed as it is, with reference to its function explaining the Indian Sanskrit term of Dhyana. Peace in the Dharma.
|
|
|
Post by Shi Da Dao on May 16, 2011 10:18:55 GMT 1
Dear Members
The peddling of spirituality is an age old problem. It stems from the perfectly normal human urge to feel safe and secure in a world that is always changing. The problem is that human beings also compete with one another to survive, and part of this competition is the need to exploit human need for some kind of material gain. The peddler of spirituality assumes the false facade of the spiritual necessitator – he or she conforms on the physical level, to all the behaviours and signs usually associated with spiritual beings, but it is all an act that is designed to mislead the vulnerable and the easily led. It is an act that does not go beyond the skin deep. When not performing in public, the spiritual peddler relaxes in the privacy of their own secure social space, and the act is dropped. Indeed, often such people lead double lives – to many they appear to be a ‘guru’ dispelling darkness wherever they happen to go, whilst to others, they are ordinary John Smith, who has the same problems as the rest of us, and has no apparent answers to any thing.
What is the purpose of the spiritual peddling? To acquire material gain – in the modern world it is invariably the acquisition of money. Their presence offers a reassurance of sorts, but only in the sense that those feeling the reassurance are actually encouraged to form a deep and self-perpetuating ‘attachment’ to a shallow emotional reaction of ‘familiarity’, that is mistaken for spiritual stability. The fact that this state is not real can be gleamed from the observation that if the source of the apparent joy is removed, the spiritual aspirant feels an equally powerful negative emotional response. Like any addiction, the spiritual peddler uses all the means at his disposal to ensure that the illusion of spiritual joy supercedes any other consideration. Those who see through the act are viciously attacked and demeaned as part of the process of self-validation by the spiritual peddler and his devotees. The situation is a psychological and emotional trap in the genre of spirituality.
The illusion of spirituality feeds desire in such away that suffering is perpetuated, but in a direction that makes the devotee feel momentarily ‘happy’, providing he does not exceed the exploitative wishes of the spiritual peddler – who is selling him a lie. This is an exercise in surface spirituality, nothing is really learnt accept a few poorly misunderstood words or phrases. There is no inner journey, and no breaking free of suffering, as such a break, should it occur, would destabilise the tenuous balance of pseudo spiritual exploitation – thus causing a cash flow problem, as the spiritual peddler would no longer be required.
A true teacher – from the Ch’an perspective, although crucial at a certain time, can never be said to be ‘required’. As every seeker is becoming aware of the inner mind to an ever greater depth, the Ch’an teacher’s presence is only to ‘point’, and act as a reminder that the journey is inward, and that the outer search for inner stability will never reach inner perfection. Exchanging money for goods on the outer level, even if those goods are labelled ‘Spiritual’, will never create true change in the inner realm. Chasing reflections only adds a head to a head – as the old Ch’an masters taught. It is interesting to consider that everything that is useful, only serves to turn the attention inward to an appropriate degree. All the rest is ‘self-achieved’ – and no external element can serve as a substitute to true self-knowledge. The spiritual peddler is an illusion – and Ch’an masters – although possessing the true Dharma eye, are fleeting, difficult to find and often even harder to understand. The peddler demands that we ‘believe’, whilst the Ch’an master expects that we free ourselves totally, and therein lies the essential difference between the ‘reflection’ and the ‘mirror’.
With Metta
|
|
|
Post by Shi Da Dao on Jul 1, 2011 9:19:26 GMT 1
Dear Members
‘Xuetang said to Master Huxian Guang:
When I was young I heard these words from my father: “’Without inner mastery one cannot stand, without outward rectitude one cannot act.’ This saying is worth practicing all your life; in it is summed up the work of sages and saints.”
I remember these words and cultivated myself while living at home. Even now, when I am a leader of a group, these words are like the balance stone weighing heavy and light, the compass and rule determining square and round. Without this everyone loses its order’ Extensive Record
(Collected as part of the 12th century Chanlin Baoxun – Precious Lessons from the Ch’an School – as translated by T Cleary – in ‘Zen Lessons’ – Pages 73-74.)
During the Song Dynasty (960-1279), not only was the Ch’an School very popular, it had also attracted those who sought to corrupt its teachings and misrepresent its attainment. The above kung-an (public case) is very typical of the time. Ch’an texts, gathered from far and wide, served as guidance manuals that attempted, through the preservation of an agreed standard of tradition, to ensure that the true and correct Ch’an Dharma was maintained in the face of much heretical divergence. In many ways, the Tang Dynasty (618–906) was looked back upon as very much a golden age of spontaneous teaching and instantaneous enlightenment.
False Ch’an was nothing new in the Song, but the popularity of Ch’an Buddhism had created another exploitative level of ignorance masquerading as enlightenment. A product of the weak minded cashing-in on the wave of popularity by pretending to have acquired full Ch’an enlightenment. Of course, it might be argued that everyone on the Ch’an path passes through a phase of this kind. It has been called the ‘gold chain’ that obscures the source, and is the product of incomplete Ch’an training. Essentially, it is a stage of mistaken enlightenment, whereby a previously fragmented ego is suddenly perceived as a single entity. This unity of the unenlightened ego assumes the airs and graces of a master, pontificating on this and that, completely unaware of its own obvious contradiction, a contradiction that is visible to all, accept the practitioner in question. At this point, a Ch’an master must be decisive if the student is to progress beyond this base level.
As Ch’an practitioners, it is our duty to regulate ourselves inaccordance with the Ch’an Dharma. Master Xu Yun taught that all that we need is genuine knowledge of the Way – beyond this, we must proceed alone. We must be careful not to perpetuate ego knowledge as if it were enlightened wisdom. If in doubt, remain silent. By strongly focusing upon the hua tou, all will be channelled into oneness and emptiness, and beyond. There is no settling in this great matter. Although we proceed alone, we have as companions, the past Buddhas and Patriarchs, and the masters of Ch’an. As long as true enlightened wisdom is present, we, as Ch’an practitioners should make use of it. As it is all beyond ‘one’ and ‘two’, all must be laid down without the falling into a false vacuity. The mind has many traps.
With Metta
|
|
|
Post by Shi Da Dao on Aug 1, 2011 16:20:05 GMT 1
Dear Members
‘The Ko-ye mountains stand on a chain of islands where the Yellow River enters the sea. Upon the mountain there lives a Divine Man, who inhales the wind and drinks the dew, and does not eat the five grains. His mind is like a bottomless spring, his body is like a virgin’s. He knows neither intimacy nor love, yet immortals and sages serve him as ministers. He inspires no awe, he is never angry, yet the eager and diligent act as his messengers. He is without kindness and bounty, but others have enough by themselves; he does not store and save, but he himself never lacks. The Yin and Yang are always in tune, the sun and moon always shine, the four seasons are always regular, wind and rain are always temperate, breeding is always timely, the harvest is rich, and there are no plagues to ravage the land, no early deaths to effect men, animals have no diseases, and ghosts have no uncanny echoes.’*
This is taken from the Daoist text known as the ‘Liezi’, or ‘The Works of Master Lie’. Interestingly, the Chinese ideogram for the Chinese family ‘Lie’ depicts a knife cutting meat and placing the pieces of meat in a line. In old China such an ct might be associated with a ritual sacrifice at the altar of the divine spirit, or of the ancestors. This name, within the Daoist context, might well refer to this kind of divine act and not be purely random. Of course, considering the Daoist sense of humour, it could be an ironic swipe at the apparent Confucian obsession with ritual.
In the above quote appears in the second chapter of the Liezi entitled ‘The Yellow Emperor’. The style of this Daoist Classic is of a much greater free flow than the considerably more structured Daodejing and Zhuangzi – both classics in their own right. The above sage represents a divine disregard for the forced structures invented by humanity. Structure and non-structure – of course – spring from the same Mind Ground and have the same essence, but in practice can be very different. The naturalness of the Divine Man offers no resistance to the Way of nature – there is no contrived planning or fore thought of action – things happen as they should, at the right time. Even ‘kindness’ and ‘bounty’ are viewed as unnatural simply because such notions are designed to alleviate human excess. As excess is not encouraged, its antidote is not required.
In this statement, there is nowhere the ego can ‘hang’, nowhere that it can ingratiate itself into the proceedings. The philosophy here is of powerful non-interference with nature’s Way. Actions are defined as ‘correct’ only when they are a manifestation of nature’s Way. This is the gateway to the Mind Ground. Passivity at this points leads to a human being who lives like a tree stump. When naturalness prevails, the surface mind is in a state of least agitation and is ripe for Ch’an transformation.
*(Lieh-Tzu Translated By AC Graham – Page 35).
|
|
|
Post by Shi Da Dao on Oct 12, 2011 9:56:19 GMT 1
The Transmission of Dharma
The transmission of Dharma is nothing other than the ordinary, empty essence of Mind made clear and obvious in the present moment. As all ‘moments’ are indeed, ‘present’, then when Dharma Mind is transmitted, it is through all places and all of time, and is bathed in the glow of enlightened virtue. Despite its extraordinary nature, it is nothing special and is within the reach of all beings, regardless of situation and circumstance. A birth unfolds according to the karma of the individual, those other people around the individual, culture and environment. The outer life appears complex and is often imbued with a central core of suffering. The Mind essence, however, is pure, clean and empty and as it is the basis of all phenomena, it is referred to as the Mind Ground (XinTi). Through study, guidance and interaction, this Mind essence is made clear and brought out into the present incarnation. The unenlightened state of the active surface mind serves to obscure the Mind essence. If there is no cooperating cause, that is a set of Dharmic circumstances where the Buddha’s Dharma is effectively conveyed, then the active surface Mind remains prominent and all consuming. Dharma transmission is the pinnacle of a life time of association with the Buddha’s teaching and has nothing to do with gender, ethnicity or geography.
Master Xu Yun passed away on October the 13th, in 1959, at the venerable age of 120 years old. Within the subject of Chinese astrology, the 12 animal signs rotate through the years in, with a complete cycle consisting of a 60 year time period. Master Xu Yun, being within his 120th year, had effectively completed two astrological cycles, with longevity within Chinese culture being viewed as directly linked with a lifetime spent in virtuous conduct, as is the realm of the enlightened sage. Master Xu Yun’s physical presence, although spiritually awesome in every way, was, nevertheless, absolutely ordinary in every way. He owned virtually nothing, declined all comfort and wealth, spent much of his life in what would be described as a ‘homeless’ condition in contemporary Western thinking, and other than when travelling by boat, chose to walk everywhere, often in bare feet, even in the freezing snow, which did not bother him at all. This example exemplifies the state of spiritual transcendence as manifested in ordinary life. The trappings of status and wealth are products of the deluded, active surface Mind, led astray at every turn by personal greed, politics and nationalism, master Xu Yun avoided these avenues of endeavour and as a consequence, his physical life exuded the Dharma light for all beings at all times.
In his ‘A Pictorial Biography of Venerable Master Hsu Yun’, Ch’an master Hsuan Hua (himself a Dharma heir to Xu Yun) presents the Chinese text of master Xu Yun’s life story, translated into English and accompanied by the Chinese text (Xu Yun He Shang Nian Pu) and very interesting and inspiring hand-drawn pictures relevant to the text itself. This is the same text translated by Charles Luk (Upasaka Lu Kuan Yu), but presented in a very useful and unique format, containing four very good quality black and white photographs of master Xu Yun, one of which shows the master in his 120th year with a freshly shaved head and face. It is also interesting to see the photograph of Xu Yun sat meditating whilst holding beads – a missing finger can be clearly seen on his left hand.
According to the biography, master Xu Yun burnt this finger off using incense sticks as a means of atonement for the pain and suffering he believed that he had caused his parents – his mother died shortly after his birth, and his father died not long after Xu Yun left home in search of the true Dharma. Enlightenment, within the Chinese concept of the term, is nothing other than the unblocking of qi flow through the Mind, body and environment. A word, phrase or action can perform the necessary medicinal action of unblocking qi, but what these activities reveal is fa beyond the activities themselves, hence Ch’an is often (correctly) described as being non-reliant upon expedient method, whilst records show the ample use of such methods. This is because the methods themselves are stepping stones that dissolve into thin air, once their function has been achieved, like steps that fall away when each foot moves forward. In many ways, a lifetime of existence is like this – a step that conveys meanings, but which ultimately falls away with the passing of time. Transmission of Dharma is actually the unblocking of qi flow and the achievement of clarity through the loss of ignorance. Transmission of Dharma, if it is to have any real meaning is not the transmission of any one thing, but rather the instant capability of the removal of hindrances that block direct perception of the Mind Ground and the subsequent merging with it. The outer form often associated with Dharma transmission has no meaning whatsoever, even if it has some temporary usefulness. The clutter of certificates, Dharma names, ritual, incense, robes and so forth, are objects of obscuration and have no place in Ch’an teaching. If sunyata (emptiness) is truly understood, then everything without exception is not only a product of it, but free of any contrived structure from beginning to end. Outer symbols have no meaning if the essence has not been realised and integrated with, so that all duality is profoundly transcended and suffering cut-off at the root.
In one of his discourses, master Xu Yun expressed the following:
‘The Ch’an transmission began when in the assembly on Vulture Peak, the World-Honoured One held up a flower, a gesture which was acknowledged by Mahakasyapa with a smile. This is called the sealing of mind by mind and is the “Transmission outside the Teaching”; it is the foundation of the whole Buddhadharma. The repetition of Amitabha’s name, sutra-reading and concentration upon mantras are also designed to help us escape from birth and death.’
It is clear from this statement that structures are useful in an expedient sense, and that an effective structure dissolves into emptiness as its enlightening function is expressed and is successful, thus freeing beings from the suffering of dualistic thinking. From this, it is obvious that Dharma is transmitted, but that ‘no one’ receives it, and in the process, ‘Dharma’, as a separate and distinct ‘dualistic’ entity, falls away, revealing a pristine sunyata state that is empty in the ten directions, but inclusive of all things, which appear to arise and pass away continuously, in an endless flow of ‘becoming’. Enlightenment in the Ch’an sense is the seeing through of this ‘flow’ to the emptiness that underlies it – the entire purpose of the gong-an and hua tou meditative methods. Association with individuals, although useful in a limited sense, nevertheless can lead to energy blockages and mind obscurations. A Ch’an master simply directs the freeing of energy (qi) in the minds of others – that is all. Anything beyond this freeing function is an aspect of egoism and delusion. The freeing function happens in an instant and is not dependent upon geography, ethnicity, status or wealth – the enlightened Mind does not acknowledge or respect the structures of egoism, but moves on beyond them into the realm of all embracing freedom from discrimination. Master Xu Yun’s life continuously manifests this freedom. In all respects, master Xu Yun was held in very high regard, and yet he wore a patch-work robe, did not accumulate wealth through manual labour, did not own a home, and always was on the move, with only occasional stays in one place, and yet his enlightening function knew no bounds and everyone he came into contact with, was spiritually enriched as a consequence. As Richard Hunn once mentioned, it was as if master Xu Yun lived a life of hagiography – that is, a kind of fact and mythology entwined, such as that associated with a saint or holy person – only with the more mysterious elements clearly observed and experienced by many other people. It is also true that master Xu Yun was very practical and down to earth, and even on his death bed, in his 120th year, he emphasised the stark practices of sila (discipline), dhyana (meditation) and prajna (wisdom). He taught often against false Ch’an, that is so-called Ch’an teachers or schools who claim that enlightenment can be achieved without recourse to sila, dhyana or prajna, and that karma does not exist or that there is no re-birth, etc. These heresies existed during the lifetime of Xu Yun and they still exist today. It is remarkable that one or two so-called Ch’an schools today claim to represent Xu Yun’s teachings, and yet strive to perpetuate the very heresies that master Xu Yun warned against. It is important to remember that part of the practice of sila is not to misrepresent the Dharma Teachings, as this creates untold suffering in the Mind’s of others, and leads to hellish karma for those who actively participate in such a practice. Such misrepresentations, however, are to be transformed through wisdom and compassion, and never through the use of hatred or violence. This is how master Xu Yun explained an enlightenment experience:
‘Nothing, nothing, and nothing again – still, lucid and empty. But the emptiness lacks that which is emptied; In and out are the same. If you wish to know this true bit of news, Cultivators of the Way. Direct your efforts toward the single goal. And after death, one comes alive.’
(A Pictorial Biography of the Venerable Master Hsu Yun: By Master Hsuan Hua – Page/Chapter 102).
When a Ch'an practitioner truly cultivates the One Mind and realised the Mind Ground, then the Dharma is transmitted without limitation or boundary. The masters, without exception, warn against self-delusion in this matter. It is better to lay it all down, than to keep one or two pet klesa in the Mind. Everything this side of enlightenment must go – and in the end, that also includes attachment to physical form and expedient circumstance. The Mind should abide beyond ‘choice’, free of the polarit of dualistic thinking. It is true that things should not be attached to, but it is equally true that neither should things be pushed away – the Mind abides neither attached to the void, or hindered by phenomena. This is the point of perfect, all-embracing integration between the ‘form’ aspect and the ‘void’ aspect of reality, where even the label of ‘form’ and ‘void’ dissolve into an all-embracing, mirror-like, compassionate ‘voidness’ and contains all things. Master Xu Yun, through the example of his long life, emanates this Dharmic reality.
|
|
|
Post by Shi Da Dao on Nov 12, 2011 16:56:32 GMT 1
Dear Members
When the great Japanese Zen master Dogen (1200-1253), travelled to Song Dynasty China, he first received instruction from within the Linji tradition of Dahui, prior to eventually meeting and training with Ch'an master T'ien-t'ung Ju-ching (1163-1228), of the Caodong lineage. Master Ju-Ching was renowned for his strictness, particularly in regard to meditation practice, and falling asleep. The following quote is taken from a book that examines Dogen's journal of his time in China:
‘When training monks fall asleep during meditation, he made the rounds striking them with his fist or slipper shaming them and demanding that they wake up. If the monks still could not resist sleeping, he went to the Illumination Hall to strike a bell, summon an attendant to light candles and preached to everyone, “What is the use of gathering in the Meditation Hall and wasting your time sleeping? Is this what you left your homes and entered the monastery for? Do you see the Emperor, government officials or anybody, for that matter, living a life of ease? The Emperor has to carry out the functions of a ruler, the ministers must serve with loyalty, commoners must clear and till the soil, who can afford a life of ease? What is the point of escaping from such a world and entering a monastery if you are only going to waste time? Birth and death are vital matters; the impermanent world passes away swiftly. The Doctrine and the Ch’an Schools agree on this. Death and disease may strike tonight or on the morrow. With time so short, how foolish it is to fail to practice the Buddha Dharma and to waste your time in sleep! This is what brings decline of the Buddha Dharma. When it flourishes in all corners of the world, monks in all monasteries concentrate solely on sitting in meditation. Because it is not encouraged these days, the Buddha Dharma is in decline.’ (Dogen’s Formative Years In China [Hokyo-ki]-translated By TJ Kodera-Page 59).
Be strong in your practice!
|
|
|
Post by Shi Da Dao on Dec 29, 2011 18:24:22 GMT 1
Dear Members
Inner Freedom and Outer Social Constructs.
The Buddha’s philosophy is a systematic and logical set of guidances that are designed to empower an individual in the development of their minds, so that the state of ‘inner freedom’ is achieved, regardless of outer circumstances. That is to say that the Buddha’s teachings are designed solely to change the inner terrain of the mind, rather than the outer structures of the State, civil society or contemporary culture. This is an interesting proposition, that has to be compared with other systems that advocate ‘outer’ change as a means to solve humanity’s psychological suffering – change the outer world, and the inner workings of the mind will change accordingly. That is to say, if the outer conditions that comprise a State, civil society and prevailing culture is so disposed, the corresponding psychological structures required in the mind of an individual (that enable a successful existence within such a set of outer circumstances), will be formed from the birth of the individual, thus ensuring a certain mind-set suitable for such a society.
The Buddha’s philosophy teaches that the human mind corresponds to the outer world by creating the reflective psychological structures of greed, hatred and delusion, and that these structures are created in all human minds regardless of the structure of the outer society they happen to live within. For the Buddha, the changing of the outer circumstances of the State, civil society and culture, does not change the propensity for the inner generation of greed, hatred and delusion, and further suggests that human beings live more than once, carrying their particular karmic burdens from one existence, into another. Outer circumstances simply become a set of karmic pre-determinates that are the product of delusion created in the mind. Therefore, it follows that no particular set of outer circumstances are free from being karmic constructs, even if certain outer circumstances might, for very practical reasons, be considered preferable to other sets of circumstance.
Relatively speaking, existing in different lifetimes, in various times and places, incarnate human beings experience a plethora of social circumstance that might include primitive communal living (tribal), early Greek democracy and totalitarianism, Italian fascism, Soviet communism, Chinese communism, Spanish anarchy, Nazism, British imperialism, European and USA-style democracies, and various forms of theocratic rule, including the Indian caste system, Christianity and Islam, as well as the Tibetan Buddhist State, etc. In all these – and many other states of social organisation, the Buddha teaches that greed, hatred and delusion lie at their base, and that this base is the human mind.
This is not to say that the accomplishment of ‘inner freedom’ has no plausible effect upon the outer world, but that rather this is missing the point of inner development. If the world is a manifestation of the mind, when the Mind Ground is fully realised, all things are permanently transformed from the perspective of the enlightened mind, even if physical hardships still remain. On the other hand, the Buddha interfered in worldly events when such interference had the potential to save lives. He taught his followers to adjust themselves to their prevailing circumstance and although the ordained Sangha lived a life free of the social constraints of the caste system, so-called lay-Buddhists had to apply the Buddha’s teachings whilst fulfilling the prevailing social requirements that existed in State law. The ordained Sangha occupied certain ‘holy spaces’ granted them by the king. Such spaces, (Sangharama), were exempt from secular law, taxation and military conscription. Many holy men were granted such spaces by a king seeking good karma for himself and his realm – the only condition being that the holy man does not teach his disciples to undermine the State itself. In such cases, the grant of exempted holy land was immediately withdrawn and the community subjected to the full strength of secular law, usually with the charge of treason, etc.
Early Buddhism, therefore, seldom, if ever clashed with political power as such a clash would have resulted in the removal of social conditions that allowed for successful spiritual training and the freeing of the mind. In a very real sense, the granting of a holy space within society freed the Buddha from the necessity to preach a philosophy of open social revolution, although he did say that the gods were less important than human beings, and that the caste system is delusional in essence. It must also be remembered that the Buddha pursued his own enlightenment on his own and without the benefit a holy social space per se. Although he tended to live in forests, his lay-disciples often lived with their families in urban areas. Of course, a corrective outpouring, set to balance what might be viewed as a one-sided practice can be found with the example of Vimalakirti – a fully enlightened lay-follower of the Buddha.
The point is that the Buddha offered free instruction to all without discrimination, and believed that enlightenment was attainable by all. Indeed, even in his lifetime, many lay people, (male and female) attained to enlightenment, regardless of their social circumstance. It is not the changing of outer circumstances as such, that is important to the Buddha, (although this can obviously be helpful for spiritual purposes), but rather that in the enlightened state, the perception of physical matter is transformed, and the delusive dichotomy of subject-object is thoroughly uprooted. Although the world may seem the same, and that nothing seems to have happened, in fact, everything has changed forever. This suggests that outer circumstance do not have to appear to change, if it is to be perceived as ‘different’. The intellect as it is, can not solve what seems to be a riddle, or an utterance of an illogical nature, The apparent absurdity is summed-up in the question that asks how can outer circumstance change, but appear to be the same?
If it is the case that outer circumstance are not transformed through the enlightenment experience, then nirvana simply becomes a quietened state of mind, that exists in opposition to a physical world that it has little direct contact with. The problem with this state is that as a mind exists within a body that has senses, and that as a human being is more than a ‘mind’, it follows that a mind, (‘quiet’ or otherwise), can never be out of contact with the body it inhabits, and therefore the world that surrounds the body. The enlightenment experience must, therefore, include a state of consciousness that sweeps through the mind, body and environment, and that simultaneously renders such designations as ‘mind’, ‘body’ and ‘environment’ thoroughly redundant and meaningless. This attainment effectively creates a completely new way of viewing the world that has no intellectual relevance for the unenlightened mind. In this respect, and in this way, the concept of Buddhist inner freedom equates completely with the notion of outer circumstantial transformation in a manner that the unenlightened mind can not conceive of. Simply changing outer circumstances might well create better and fairer living conditions – this is not disputed – but such changes, although carrying the immense potential of positive social transformation, nevertheless, do not necessarily ‘enlighten’ the minds of those subjected to them. The Buddha seems to be saying that regardless of whatever social system or regime an individual inhabits, greed, hatred and delusion remain implicit human psychological traits that must be uprooted through a proper and correct meditation practice.
It is an interesting speculation to consider what would be the case if a being were born into a society that had no wont, and therefore did not create the social conditions for inner greed; that did not separate beings into arbitrary and unjust social divisions (and therefore did not give a foundation for hatred to arise); and that provided a perfect education system, an exposure to which did not allow delusion to arise. Societies that have arisen to date have been structured in such a way, so as to be beneficial to some and derogatory to others. There has not been a society as of yet, which could be described as ‘perfect’. Historically, all outer expressions of the organisation of human interaction have been imperfect. In this respect, the Buddha’s system of philosophy is centred around the individual accessing a totality of ‘being’ through the development of the mind. Although this may appear as a pure ‘idealism’ that conquers a pure materialism, this (dualistic) notion is mistaken, as terms such as ‘idealism’ and ‘materialism’, although descriptively useful in the formulation of ideas, nevertheless, lose all ‘descriptive’ validity in the nirvanic state – which is nothing other than ‘ordinary mind’ thoroughly realised, so that the apparent (and false) barrier between ‘mind’ and ‘matter’ is transformed into a totality of being. The peculiarity of the Ch’an tradition is that it stands at the fully transformed position, and draws all else into the same enlightened state. It does not negotiate or compromise with delusion. Without a living example of this transformed (i.e. ‘enlightened’) position, there can be no Ch’an tradition.
With Metta
|
|
|
Post by Shi Da Dao on Jan 22, 2012 14:10:15 GMT 1
Dear Members
The name of the ‘Yellow Emperor’ was Xuan Yuan; he was the leader of the Xia Clan. During a battle in the year 2698BCE, Xuan Yuan united the four clans of ancient China and was given the title ‘Huangdi’ or ‘Yellow Emperor’. This name is said to stem from the colour of the earth, and denotes a pure character that is able, through virtue, to unite all people living within a certain geographical area. His sphere of influence was in and around the modern area known as Henan province. He is considered a legendary figure of much cultural importance within traditional Chinese thinking, be perceived as the originator of the Chinese people themselves.
In this regard various important social and cultural inventions are attributed to him. For instance, he developed the spear when other clans fought with rocks – and one of his sons is credited with inventing the Chinese bow and arrow. Huangdi developed agriculture by settling the calendar and clearly defining the seasons, so that farmers may plant their crops at the right time. He developed writing, the use of chopsticks, hygiene and proper clothing, cooking utensils, the drinking of tea, the compass, wooden boats, music, mud bricks (to build houses) and is believed to have regulated social relationships through good government and instigated the institution of marriage. Due to his emphasis upon proper breathing as a means to good health and longevity he is associated with the Daoist school of thought, and is accredited with the writing of the early medical journal entitled the Huangdi Neijing – the ‘Yellow Emperor’s Internal Classic’.
His rule is said to span from 2697 – 2598 BCE, although these dates sometimes vary. The Chinese New Year is counted from the first year of the rule of the Yellow Emperor – which makes the Western year 2012 to be around 4709 in the Chinese calendar. This varies by around a year depending upon the dates used when assessing Huangdi’s rule – and 2012 can also be viewed as the Chinese year of 4710. Which ever date is chosen, this new Chinese year remains the Year of the Black Water Dragon, as the zodiac cycle of 12 animals continues unabated, with the cycle of each year represented by an animal repeating itself every 60 years.
At the age of 100 years old, the Yellow Emperor is believed to have achieved immortality and ridden to heaven on the back of a dragon – as the Zhuangzi records. His presence in the world brought eventual peace and contentment, and his spirituality and ingenuity brought about a cultural revolution – even his principle wife – Lei Zu – invented sericulture, or the farming of silkworms for the production of silk.
Happy Chinese New Year!
|
|
|
Post by Shi Da Dao on Feb 9, 2012 15:53:44 GMT 1
Dear Members I hope that the Year of the Dragon is granting peace and happiness to you all! Below is an extraordinary email that I received today from Professor Cham - a Singaporean academic. He initially thought that master Xu Yun was in his film, but it turned out to be master Taixu - an equally worthy Ch'an Buddhist. Anyway, this is an opportunity to consult the biography which states that master Xu Yun was in his 77th year when he visited Singapore in 1916. A this time master Xu Yun was arrested as a potential left-wing spy from the mainland and detained - at this time he was 'roughed-up'. However, good fortune struck as a lay~Buddhist by the name of Hong-Zheng- xiang, and another with the name Dong heard of the master's plight and managed to convince the authorities that he was a genuine Buddhist monk. ------------------------------------------------------------------------------ 'Dear friends, I am Chan, an anthropologist from Singapore. I like to invite you to a free screening at the Imperial War Museum. The documentary “Light in the Lotus Hill” tells the story of a Buddhist monk, Venerable Pu Liang, who gave his life for peace during the Sino Japanese War and the fall of Singapore. Venerable Xu Yun whom your organization is associated with is mentioned in the documentary. you can also see some of his rare photos in the documentary. Venerable Xu yun had given various lectures in Singapore before visiting Europe. Venerable Pu Liang was one of the Sangha inspired by Venerable Xu yun and the two venerables met 3 times when Venerable Xu Yun visited Singapore.
The Venerable was executed by the Japanese after the fall of Singapore and his history almost forgotten for the next 70 years.
This documentary illustrates the ways in which Buddhist and Sangha relate to society and how as a monk, the Venerable gave his live to the people even during the last few moments of his life. you can watch a trailer here: www.chinatownology.com/light_on_the_lotus_hill_docu.html It is a free screening and the screening dates are: 15th February 10.30 16th February 15.00 23rd February 11.30 24th February 15.00 thank you Chan Chow Wah Singapore'Not long after receiving this mail, I then received a follow-up: 'Dear Venerable, I am very very sorry.
I had mistaken Venerable Xu Yun for Venerable Tai Xu. My documentary did not mentioned Venerable Xu Yun. It is Venerable Tai Xu I am referring to. Having said that, I wonder if you are aware of a 3 part DVD of the life of Venerable Xu Yun. It is produced in Chinese and I have several copies of them. I will be happy to send a set to your center. Also in Taiwan, Venerable Xu Yun’s robe is on display at the Dharma Wheel Monastery. Once again, please accept my apologies for misreading it.
chan'Nothing is ever wasted in this world - master Tai Xu (1890-1947) - like master Xu Yun, tirelessly worked for the preservation of Buddhism in China and transmitted the Linji Ch'an Dharma - through one master, all are seen. With Metta
|
|
|
Post by Shi Da Dao on Mar 1, 2012 17:58:45 GMT 1
Dear Members Although the Chinese term 'hua tou' (word head) seems esoteric due to the word structure in translation, it is really quite a practical technique. This technique integrates both vipassana and samatha into one concentrated technique - in this regard it does not go beyond the Buddha's teachings upon meditation. Of course, in its assessment many forget the corresponding notion of 'hua wei', or 'word tail'. The hua tou turns the mind (as a sense organ) back upon itself so that with repeated enquiry into the mind's essence is realised. All the sense organs, regardless of their distinctive sensory function, emerge from exactly the same ‘empty’ (sunya) base, and therefore the return of one sense to its base is the automatic return of all senses to the original base. Guan Yin (Avalokitsvera), within the Surangama Sutra advocated the returning of the hearing to its empty base (or root), as the most effective method for human beings to follow - although that sutra does examine many other methods along the same lines. It is the deep questioning of the word 'Who?' that is the most important factor - Who is hearing?, Who is writing?, Who is dragging this body around?, etc. It is the enquiry that is the hua tou, rather than the content of its structure. Whatever hua tou is used, the focusing of the mind upon the question brings the thoughts into one single stream, from their previously scattered condition. Then all the thoughts, as they emerge from the empty base - regardless of their nature and content become immediately transformed and channelled into the hua tou. Therefore it is true to say that good, neutral and bad thoughts are immediately incorporated into the spiritual struggle without exception or exclusion. In this state the mind experiences a sense of 'oneness', or 'togetherness', as opposed to its usual disparate and scattered nature. This is the beginning level. Further dedicated enquiry continues to gather and transform emerging thought regardless of its nature until the 'gap' between each thought is clearly perceived. This 'gap' manifests as a type of void - albeit relative and two dimensional. This void can be entered and left at will during meditation practice - but it is only the head that is empty, as all the thoughts and thought streams have ceased due to the perception of the 'gap'. It is a marvellous time of mental peace and quietitude and although ranking the immutable is impossible, this stage may be described as 'intermediate'. A further period of training is required. The Ch'an teacher assists this process by engaging the intellect of the student so that it is continuously stimulated in away that returns it to its essence. The student assists this process through the self-study of hua tou. Following the thoughts, instead of returning them to their empty base is called 'hua wei'. It is a human habit that is very difficult to prevent - human beings literally become 'lost' in thought whilst trying to get to grips with the facility of 'thinking' itself. The gongan is a method of interaction designed to reveal the empty essence of the intellect to itself in an instantaneous manner. If the intellect engages the gongan, the gongan is seen as illogical and pointless. In the old days the Ch'an masters were brutally compassionate and when gongan did not work they developed the hua tou practice. The gongan and hua tou methods merge all the Buddha’s teachings on meditation together into one succinct technique that any one can practice regardless of expedient karmic circumstance. With Metta Attachments:
|
|