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Post by Shi Da Dao on Oct 11, 2007 10:13:39 GMT 1
Richard wrote:
'"What is it we use everyday, but never see?" This kung-an was on the original cover of Ch'an and Zen Teachings. I liked it, because it embodies a double aspect of kung-an. Some refer to the explicit function - what we can see, others refer to the unseen, but this simple phrase locates them together - that the "everyday Mind is the way" - with the "place that is without a blade of glass - for a thousand miles around." The "seen" - a manifestation of the "unseen"!
Taken from a hand-written letter, written after 2001.
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Post by Shi Da Dao on Oct 13, 2007 10:10:35 GMT 1
Today is the anniversary of Ch'an master Xu Yun's passing. He in left his body on the 13th October, 1959 - in his 120th year.
'The compelling thing about Xu-yun's story.....is that it paints a vivid portrait of one of China's greatest Buddhist figures complete with all the chiaroscuro of human and spiritual experience. It is not a modern biography in the Western sense, it is true, but it does lay bare the innermost thoughts and feelings of Master Xu-yun, making him seem that much more real to us. No doubt, the main thing for a Buddhist is the instructional talks, and Xu-yun's are rich in insight, but it is only natural that we should wonder about the individual, human factors, asking what life was like for these fascinating figures. After all, holy men are like mountains, while their 'peaks of attainment' may thrust into unbounded space, they must rest on the broad earth like the rest of us. That part of their experience - how they relate to temporal conditions - is an intrinsic part of their development, even if the ultimate goal be to 'pass beyond' the pale world. In Xu-yun's account we are given a fascinating glimpse into the inner life of a great Chinese Buddhist Master.' Empty Cloud - Xu Yun: Translated by Charles Luk. Introduction by Richard Hunn - Page viii.
(Master Xu Yun's teachings on the Buddha-Dharma, maybe read here; <http://chanbuddhismuk.proboards34.com/index.cgi?board=dharma>)
Master Xu Yun said:
'The ancients said:
‘It is easy for a worldly man to win Buddhahood, (But) hard indeed is it to bring wrong thinking to an end.’<br> It is only because of our insatiable desires since the time without beginning that we now drift about in the sea of mortality, within which there are 84,000 passions and all sorts of habits which we cannot wipe out. (In consequence), we are unable to attain the truth and to be like Buddhas and Bodhisattvas who are permanently enlightened and are free from delusion. For this reason, (Master) Lien Ch’ih said:
It is easy to be caught up in the causes of pollution, (But) to earn truth producing karma is most hard. If you cannot see behind what can be seen, Differentiated are (concurrent) causes, (Around you) are but objects which, like gusts of wind, Destroy the crops of merits (you have sown). The passions of the mind e’er burst in flames, Destroying seeds of Bodhi (in the heart). If recollection of the truth be as (intense as) passion, Buddhahood will quickly be attained. If you treat others as you treat the self, All will be settled (to your satisfaction). If self is not right and others are not wrong, Lords and their servants will respect each other. If the Buddha-dharma’s constantly before one, From all passions this is liberation.'
Jade Monastery Lectures (Extracted from: Ch'an and Zen Teaching - First Series: By Charles Luk, page 49-109.)
In March, 1951, Communist thugs descended upon Yun Men Ssu Buddhist monastery. They oppressed the monks, and attacked master Xu Yun.
'On April 6, 1951, they moved the master to confinement in a single room. They sealed up the windows and doors and cut off his food and water, nor did they allow him to leave the room to go to the toilet. Day and night there was a single dim light burning. It was like hell. On the 8th ten burly fellows came in to force the master to hand over the gold, silver and guns. The master said that there were none. Finally they gave him a cruel beating, first with wooden sticks, then with iron rods. They beat him until his head and face were covered with blood and some of his ribs were broken. While beating him, they interrogated him. The master sat in the lotus position (so that he might enter) trance. While the blows with wood and iron thudded down, he closed his eyes unseeing and closed his mouth unspeaking: he assumed the aspect of someone in samadhi. On that day he was beaten four times in a row. (Finally) they threw him on the floor and, seeing the terrible state he was in, thought he was dead and went off boisterously. His acolytes waited till night came, then helped him up into a sitting position on his bed.' (Extracted from Buddhism Under mao: By Holmes Welch - Chapter VII. Kindly provided to me, by the Ven. Shih Ying-Fa, abbot of the Cloud Water Zendo).
During Ch'an meditation, at the deepest levels, and inaccordance with the highest attainments, one is able to go beyond the 'screen' of sensory perception, and literally merge with the quiet beyond. I also found it interesting to learn of the following, regarding master Xu Yun:
'As for Xuyun and Qigong, in his Nianpu (autobiog) it mentions that his father did employ a Daoist adept (the Chinese said he was a person of the Xiantian Dadao tradition) to teach him Daoist ways of Internal and external alchemy and Scriptures, so I suspect he would have learnt techniques like the Microcosmic Orbit and others.'
I am indebted for this piece of valuable information from Mr Robert Shaw, who provided it to me, via email, some months ago.
The example that is set by master Xu Yun, is really a guiding light of inspiration and fortitude, that serves as a lesson for us all, in the deepest recesses of the spirit. It is not just a mere set of 'events' that may or may not be true. His suffering, and indeed, our own suffering, is much more poignant to us, than to be dismissed in an over-objectification of the worst kind.
If master Xu Yun could live through such suffering, and still maintain the 'One Mind', never leaving the 'Mind Ground' and never letting his Mind slip into 'subject-object', then it is doubly important for the rest of us, to attempt to frame our own 'everyday' suffering, in the light of this guidance.
But probably of a more important issue, is the fact that despite the many sufferings that define a life on earth, master Xu Yun was the bearer of the Ch'an Dharma, from Lord Buddha, to us at this very moment. His entire life resonates down through the ages. And we, as thinking and feeling individuals, can not but stand in awe at its brightness and strength! It is his words that we remember, above all else - and it is through his temporal suffering, that we are able to see the fulfillment of the Ch'an Dharma.
Thank You
Shi Da Dao
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Post by Shi Da Dao on Oct 14, 2007 9:05:00 GMT 1
And 'Xiantian', might well translate as 'Immortal Heaven', Which, coincidently, is very similar to an alternative name for a family Gongfu system we practice generally called 'Ch'an Dao', or 'Mind Way', that may also be referred to as 'Xian Dao', or 'Immortal Way'. And this is often associated with the Sanskrit term 'vajra', or 'diamond'. The connection is obvious, in as much as a diamond is virtually unbreakable. This might refer to a robust physical body in the martial arts, but it also refers to the perfect enlightened Mind, that does not weaken itself by separating into 'subject' and 'object'. The Mind and the body are not unnaturally separated into two distinct states, otherwise unknown to one another.
But remain inherently 'linked' from the very beginning. Ch'an meditation drives one on toward the Mind Ground, abandoning all other considerations along the way. But these 'considerations', that is, distinct experiences, quite often form the basis for other methods of well developed qicong practice. Qicong, is of course, 'energy work', or cultivating one's inner and outer energy. Ch'an meditation is qicong with a specific aim - namely the transcendence of the false perception of 'separation' when applied to the Mind, the body and the environment we find ourselves within. Master Xu Yun, after suffering a terrible beating at the hands of Communist thugs, and well over one hundred years old, entered a state of meditation, whereby he did not experience the pain ans separate from himself, but rather merged with the essence of the pain. The essence of the pain, being of course, eactly the same as the essence of all things. This essence is peaceful and immersed in healing. In this state, the body may heal at a steady rate, and one's Mind is placed in a perfect state of balance and grace.
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Post by Shi Da Dao on Oct 15, 2007 8:43:00 GMT 1
It seems that vexation, in its various guises, serves as a barrier to contentedness. This is the the more or less permanent consideration of spiritual development. The drive toward self-growth, and spiritual fullfilment, constantly hindered (often) at every turn by how we 'feel' about things. Or, how we think things are making use 'feel'.
In this sense, it is our subjectivity - our inner world - perhaps mistaken as originating 'outside' of our Mind, that is the source of our troubles. Sometimes, for instance, it is physical pain that is generated within the Mind, and projected outward, onto a world of inert phenomena. As if the world of inert phenomena has created the sensation, and that this sensation has somehow entered the Mind from the outside. But no sensation exists, outside of the Mind that creates it.
This is the starting point of separating, or disentangling our self-awareness from that which it mistakenly takes as 'real'. Usually, we only really have to do this in extreme circumstances, when our lives are heading on a difficult path we can do very little about. Of course, one or two of us see this need in a more general sense, and pursue a monastic path, to remedy the basic delusion of sensation being generated outside the Mind - and the identification with that which we 'fell', as if it is 'us', rather than a creation of our Mind. For what we really are, lies behind and beyond our surface Mind. Master Xu Yun, by and large, lived a life that emphasised the underlying reality to our Mind, as did Charles Luk and Richard Hunn, although the latter two, lived in lay society. What is important here, is the example set for us all.
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Post by Shi Da Dao on Oct 16, 2007 8:16:55 GMT 1
And it is the intellect, that although crucial to human development and understanding (even understanding the Dharma), can often get in the way of its own essence, whwen attachment is formed to only its outer ideas about things. Similar to being attached to the surface of a river, without ever giving a moment's thought to either bank, or the river-bed. Our Mind's, like the river, are far more than just the surface manifestations.
Intellection, freed from a one-dimensional definition of its function, is transmuted into wisdom. As if wisdom is primarily three-dimensional knowledge. An appreciation brought about by the full comprehension of the entire Mind. That is, a simultaneous awareness of the depth, width, and space that defines consciousness, as it manifests in the present moment, and in all moments. Curiously however, although this model holds true in a definitional context, those who have fully realised their Minds, know that there are no boundaries.
The intellect as it stands for most people, in its unenlightened state, simply serves to maintain the status quo of the Mind, as it exits. That is, it serves to maintain habits of thought formation that inherently contain 'suffering'. Literally, when the Mind moves, there is suffering. The sutras teach that when the Mind stops, there is freedom from suffering. But a stilled intellect is only a precursor to the freeing of the Mind from its own, self-induced tyranny of discontent. As the stilling of the intellect is a crucial step to breaking-out of the habit of viewing its surface manifestation and activity as the only aspect of the Mind worth knowing.
The intellect is always with us. And it has achieved great things for Humankind, in its ordinary, but highly focused state. But it has one more attribute, seldom considered, and even less used nowadays, and that is its spiritual purpose of the transmutation of knowledge, to a state of pristine wisdom. For this to occur, the thinking mechanism must be 'stilled', so that the underlying ability of the Mind to sense its own self-nature can come into play. Prior to this state, the surface activity of the intellect will always obscure the other senses of the Mind, which remain in a weakened state, until activated by awareness.
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Post by Shi Da Dao on Oct 17, 2007 7:31:02 GMT 1
Xu Yun's presence and example, serve to constantly remind us of the essence of our Minds in everyday circumstance. A traditional monastic will keep from certain activities - incase such activities cloud or obscure the Mind. Master Xu Yun always advocated 'sila', or 'morality', in his Ch'an teachings, as did Charles Luk in many of his explanations. This is essential and crucial to development.
However, the Vimalakirti Nirdesa Sutra, clearly states that a one-sided morality, is itself a burden to final enlightenment. Particularly if the practitioner is attached to the keeping of precepts. Richard Hunn said to me once, that there is really only 'one' precept to keep, and that is the Mind Precept.
What does this mean? Well, it does not mean that one denounces or disposes of the need to discipline one's self - as even sitting in meditation is a discipline - but on the other hand, it also does not mean that one becomes attached to a mode of behaviour that can, in the end, act as another barrier to enlightenment. What it does mean is that the essence of ALL phenomena, even morally good, or morally bad, is exactly the same. And attachemnt to either path, is a block on the way to enlightenment. What is important is the Mind Precept, which is the realisation of the underlying essence of all phenomena. It is also the essence of all sila.
When Xu Yun taught lay people, he felt that many led lives that were karmically destructive. And that the cause and effect of their actions was self-destructive. So sila in its formal sense was applied. Following set rules would turn them away from disadvantageous actions. When the layman, Vimalakirti met members of the Sangha, who had meditated for many years, he freed them from their final burden, which was the attachment to sila.
The Mind Precept cuts through both stages directly.
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Post by Shi Da Dao on Oct 18, 2007 8:48:33 GMT 1
When dealing with the 'everyday', many simply focus upon the external aspect of events, as they present themselves to the senses. In this regard, the 'feelings' are viewed as absoutely 'real', and beyond doubt. As our the emotional responses, and the thought patterns that accompany the act of perception. This causes an immense entanglement of external simuli, and inner responses, each one encouraging the next, in an endless stream of confusion.
This is the 'everyday' Mind, in its unenlightened manifestation. An instrument of surface measurement, that never manages to penetrate its own depths. And yet, implicit in all circumstance, is the essence of the Mind, which is the essence of all phenomena perceived.. Some people, such as master Xu Yun, and the Dalai Lama, to mention just two examples, are always living in the essence of the Mind. No matter where they go, or what they do, the essence, or 'host' is always paramount in their being. The purely temporal circumstances that pass across the sensory organs, are viewed continuously as eminating from the Mind Ground, and not as an independent 'stream' of consciousness, free from its own essence. Initially, of course, it is this apparent 'gap' between Mind Essence and Mind manifestation, that is the cause of the pain and suffering ordinary human beings carry with them, through their lives. And virtally every religion, and psychological path is an attempt to bridge this gap, and bring the spiritual seeker back into 'oneness', or 'whole-ness', again.
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Post by Shi Da Dao on Oct 19, 2007 10:00:28 GMT 1
The rational Mind has been a great benefit to humankind. It interfaces with, and helps to mould and create the reality we inhabit. The advantages it bestows upon upon us, as a species, are beyond doubt, such as medicine, technology, communication and travel, etc. Its apparent superiority is all around us, most of the time.
This is why it is difficult for the spiritual seeker to progress through the 'rational' barrier. For the essence of the Mind, lies behind all the thought processes, including our capacity to 'reason'. This is not a dismissal of the rational function - far from it, rationality is required even for spiritual training, but it is a reminder that what we seek, lies beyond that which we use to find it.
The 'language of the uncreate', used by the Tang dynasty Ch'an masters, usually in what appear to be incomprehensible verbal exchanges, recognises the fact the the rational Mind needs to be engaged, but in such away, that by so doing, its capacity is immediately transceneded. Inshort, the rational Mind is used, to go beyond the rational Mind.
There is a greater awareness beyond that of the rational. The rational Mind is highly focused and very intense. It burns through confusion and creates models of reality that are highly beneficial (in general) to humankind. And these models have all the hallmarks of permanency running through them. As if the energy of the Mind, is brought to bear on a single point of focus, through the necessity of survival. In other words, for 'us' to have survived, we needed to have 'thought' our way out of a problem, or set of problems. And this capacity evolved around physical survival.
But then, and quite suddenly, humankind had the need to explore its own Mind, and become fully aware of its inner structures. Probably at a time when outward civilisation had developed to such a point, so that an external life, might not be that difficult, or involve much suffering or present many problems to be solved on the physical level, individuals withdrew within, to seek-out esoteric knowledge.
Spiritual awareness, is then, a greater awareness of things as they are. In the ch'an context, this is the complete and full comprehension of the underlying essence of the conscious Mind that lies beyond all sensory phenomena. It is not a belief eminating from the rational Mind, but rather a full awakenng of the essence of the entire Mind, that underlies the rational capacity. In this state, the rational Mind can be used to a greater effect in the world. Nolonger under its own, limited control, it can be used within a far greater capacity. More can be seen that needs doing, in an instant. As if the seeing of a problem, is immediately accompanied by its solution, with no gap in perception.
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Post by Shi Da Dao on Oct 20, 2007 9:30:11 GMT 1
The term 'yi' is often translated as 'change'. But it can mean more than this. The Chinese character is made-up of a chameleon lizard. That is, a creature whose outside covering, changes so that it is inaccordance with its circumstances.
More than change is hinted at. One must position oneself in such a way, that one 'merges' with one's environment. In the Book of Changes, it is said the 'yi' is the interconnecting doorway between 'Heaven' and 'Earth.
It is not just about 'changing', or acknowledging that change exists, but actually being able to 'change' with 'change', so that it would appear that nothing is happening in the outside world, as no 'change' is observable.
We become so attuned to our environment, that we are able to merge with it fully. Of course, such merging on the outside, requires a complete penetration of the Mind on the inside. Simply positioning oneself in relation to externals is not enough, but is only a beginning. The perception of that 'which does not change', which underlies all changing phenomena, is a prerequisite to attuning with external change, so that 'no change' appears to be happening.
Like the pushng hands (tui shou) exercise of the internal martial art, Taijiquan - there is movement, but no one moves. Within the centre of the movement, there is an absolute stillness. As the chameleon lizard moves from one environment to another, there is a moment of transition, whereby the outer covering of its body changes. This moment is called 'yi'. Transition can be a dangerous time, as there are obvious differences between that which has to change, and that it has to change to. This is a time of uncertainty and the YiJing is designed to assist us in this potentially dangerous time, by offering 64 hexagrams of analysis, so that we might decide the best direction of movement, so that the change might be fully facilitated, and balance restored.
The sage-like being however, has fully penetrated the depths of the Mind, and realised that the 'subject' and the 'object' are ultimately an illusion. When this base duality has been transcended, then there is no separation between environment and those contained within it. There is freedom to 'change' in such away, that no disharmony occurs. This is the power of 'yi'.
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Post by Shi Da Dao on Oct 22, 2007 8:08:19 GMT 1
The essentail nature lies just behind the ego - when the Mind has not been developed. When the Mind has been developed, then the essential nature and ego are one and the same, with no differences anywhere. In the undeveloped Mind, the ego appears proud and separate - it attempts to solve all problems without recourse to any other aspects or structures of the Mind, and usually prefers not to listen to others. It's self-assured insularity, guarantees a one-dimensional approach to life. This is why the Mind essense remains in the background, when the Mind has not been developed.
In this state, Mind a body are perceived as two different entities. Parallel lines joined in an associative role, but nevertheless distinct from one another. When the ego is quieted through meditation, the essential Mind, or underlying Mind becomes clear. This changes forever, the relationship between the greater Mind and the ego, and the Mind and the body. The cognitive barrier that served to keep these structures separate, dissolves and falls away.
As a result, the Mind reflects the body, and the body reflects the Mind. As if one is an extention of the other. Bound together in essence, but performing specific tasks in practice. A unity that allows fully for difference. And with the dissolving of the barrier of separation, this energy is released back into the Mind/body system, thus creating a wave of energy that can be used in any activity, either of Mind or body.
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Post by Shi Da Dao on Oct 23, 2007 9:58:40 GMT 1
Dear Friend
Thank you for your email! I am glad you are well.
I suppose the purpose of the written word, is to free the reader. To facilitate the freeing of the Mind that perceives. In the Ch'an context of course, the structure of the words are geared around that subject, but should not be limited to it. In this email for instance, there is free expression, beneath the obvious structure of language, etc. But what we are talking about, is beyond structure.
Therefore, (and forgive my meanderings!), we heal with words, depending entirely upon the Mind of the reader/listener, who needs a certain resonance for their freedom to be unlocked. And in this sense, we free one another. Continuously, without demand for conforming to structure. My experience of you, is that you eminate a healing power that cuts through words, and my agreeing or disagreeing with you, becomes simply a pointless exercise.
And in that sense - the healer or developer refines through doing.
Thank you
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Post by Shi Da Dao on Oct 24, 2007 7:31:04 GMT 1
To write withour limiting structure is the key to freeing the Mind. Either writing for and to other people, or writing purely for ourselves. We may be freed merely by performing the function. Structures should not be definite affairs when the Mind is being developed. Structures define our present position, and in a sense, define how our journey will start. We will must always begin, from exactly where we are.
In the formal practice of Ch'an meditation, one may begin the sitting by striking two wooden blocks together. There is a sharp 'crack' that clears the air, and loosens the structures of the ego, so that the meditative effort can have a greater effect.
In everyday life we function throgh the structures we have. The structures are of a 'functionable' and 'practical' nature. But if we can stand back from our selves for a moment, we find that we can indeed find 'space' in the Mind, and realise that the structures we use everyday, are not permanent or required in the same format. Structures are a convenient habit of Mind. A convenience that we think is indispensible.
Structures that appear 'given', or 'natural', are created every moment from scratch and are made to seem 'real' by the ego that creates them. Meditation serves the function of slowly dissolving this dependency upon fixed structures. And meditation may be viewed as the need to be 'aware' of the structures, so that the presentation toward the Mind's eye is clearly seen through. We are not our structures. Realising this allows the Mind to re-assert a gentle but firm control over the ego, and development begins.
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Post by Shi Da Dao on Feb 8, 2008 18:06:04 GMT 1
I received the following message as a 'personal message' sometime ago, and the author has agreed for it to be included on this forum.
'I was very upset to hear about the passing of Richard Hunn. Richard was not only an immaculate scholar of Chinese Chan Buddhism, translator and commentator, but also a dear friend of mine. I first met him when he came to our house in England which marked the beginning of a long series of talks, shared joys and sorrows. I often felt that Richard's trust in my intellectual capabilities was not warranted, since he dedicated every minute of his life to the study of Chan Buddhism, of the I Ching, C.G. Jung and the translations of Charles Luk. I am very fortunate to have been given the book "Empty Cloud" with a personal dedication by him, which, apart from the memories I have of him, are the only concrete thing that remains now. When Richard came to Lancaster in the UK to embark on his Ph.D. studies, I felt that he had by far surpassed this academic qualification through his profound knowledge, which he displayed freely, even without realising its great depth of meaning, at times. While I remained at Lancaster, Richard went to Japan to fulfil his life's purpose. A moment passes quickly, you do not know the hour and the time of its passing. Make the most of each moment, live in the HERE AND NOW. Communicate deeply on all levels available to you, communicate with a fellow soul. For one day, we will all be united in Pure Consciousness. For myself, I am sad that I will never be able to see or hear from Richard again; and yet I know he is imperishable and his work has not been in vain.'
Thank you
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Post by Shi Da Dao on Nov 20, 2008 19:47:21 GMT 1
The study of the Mahayana in general, and the Ch'an path inparticular, allows for two methods of development that maybe practiced together or apart. One is the direct 'intuition' of the ultimate, which is beyond the requirement for 'words and letters', and the other is the refinement of an 'enlightened' intellect.
This apparent paradox probably has more to do with a Chinese Confucian culture that extols education, and raises the 'scholar' to the level of a 'sage', than any confusion in practice. Usually, whilst turning our backs on formal learning and academia, we develop our Minds to such a degree that the new state of being literally finds itself enveloping knowledge as if it where nothing. In such a situation, the intellect - now enthused with 'prajna', or 'wisdom' is able to help all and sundry in their progression toward a personal experience of enlightenment.
Nagajuna, the great foruth century Mahayana thinker was certain that he had not 'discovered' or 'founded' anything new within Buddhist thinking, but had infact merely acted as a conduit for the Buddha's teaching.
Thank you
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Post by Shi Da Dao on Jun 25, 2009 16:35:07 GMT 1
In many ways, I have been retracing the spiritual footsteps of Richard, as he moved through life. My many conversations with him, tended toward spiritual practicality, rather than historical narrative, but particularly in the latter years, his attention turned gently toward the past.
I found out for instance, that he lived at the Buddhapadipa Temple in Wimbledon for a period of his life, I think in the early 1970's, where he was asked to ordain and become a Theravada Bhikkhu. Apparently, there use to be small meditation huts (kuti) in the grounds of the Temple, where people could sit and meditate. These huts do not exist today (I am relaibly told that they had to be took down, due to an issue with planning permission), but there are a number of fairly large and low cut tree-stumps, that I have used over the years to sit upon, for meditational purposes. Situated in the more forested area of the grounds, near a stream, and just under or near existing trees, these areas allow communing with nature without, whilst cultivating the Mind Ground within. And as the meditation practice at the Temple is so strong and pure, the feeling of Dharma permeates the grounds very strongly. These logs are approximately where the old meditation huts once stood.
And of course, as one walks into the temple grounds, one finds a meandering path around and through the Temple grounds, have wooden signs along the way, each containing a carved saying from the Dhammapada. The air is clean and invigorating and sets the Mind straight, as one starts to unwind from the tensions of the world. The meditation classes are held in the downstairs meditation hall, just under the shrine room. These classes are usually held by a monk, and are very good. And fully in the spirit of Buddhism, they are free. I can say that as a Mahayanist myself, I can say that the true spirit of the Bodhisattva is very strong in this Theravada, Thai tradition.
The other place that I have visited, is the Buddhist Society of Eccleston Square, London. Here, Richard spent sometime, and I believe subscribed to their Journal of the Middle Way. I was asked to write his obitrary in this fine journal. The Society itself is situated in a very large, old house not far from Victoria train station. It is big and airy, with pictures on the walls, and Buddha statues scattered and clustered throughout the establishment. There is a free public lecture once a month, held in the meditation hall. Yesterday, I heard Mr Colin Ash, the current meditation teacher of the Society (and a Buddhist Prison Chaplain), lecture on Basic Meditation. Essentially a talk on the importance of 'sati', or 'awareness' and its place in Buddhism. Infact, its place is central and can not be emphasised enough.
Whilst sat in the shrine room, I was reminded of a vision I had many years ago whilst engaged in intense meditation, during a highly reclusive part of my life. I remembered being in a room bathed in light, with white walls and a Buddha statue at one end, near the windows. The meditation hall of the Buddhist Society seems to match my vision exactly. Why? I have no idea at this juncture, but would be interested to hear anyone else's view on this matter. Bearing in-mind that I have never visited the Buddhist Society before, etc.
All in all, it has been a very productive period of both spirituality and practical research.
Thank you
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