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Post by Shi Da Dao on Jun 26, 2009 12:14:49 GMT 1
The purity of the moment was exactly what Richard emphasised in his approach to Buddhism in general, and Mind development inparticular. This attitude helped me personally break-out of certain ruts of thinking, leaving me free to not make arbitrary barriers about (and around) things. The moving away from partiality, that prefers 'this' path, to 'that' path. It is all useful.
Interestingly, there has been much imput from the Theravada tradition, which, at its best, presents a very clean and pure approach to Mind develop. Infact, many Chinese Ch'an practitioners I know (including myself), tend to have a private, home-based practice, coupled with a public practice, linked to whatever temple of any tradition, that happens to be nearby. Often, we sit quietly at the back of 'sati' (awareness) basic meditation at a local Thai temple. As Richard continuously pointed-out, the access point might be viewed as different, but the essence remains exactly the same.
And this is an important point; discrimination makes us all 'suffer', because of the views that exist in the Minds of others. Whatever method we use, the Mind is ultimately calmed as a result. Richard also spoke about the merits of mantra chanting, including the efforts made by Nicherin Shoshu Buddhists, whom chant the name of the Lotus Sutra (in Japanese - Nam-myoho renge kyo).
Thank you
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Post by Shi Da Dao on Feb 23, 2010 22:52:41 GMT 1
When this website was first conceived, back in September 2004, Richard Hunn was on one of his annual visits to the UK - from Kyoto, Japan. During these special times, which he looked forward to tremendously, he would usually act as escort and guide to Japanese university students, visiting the UK in a group. Perhaps this would take two weeks or so, and then the students would return to Japan, and Richard would stay on in the UK for about another two weeks or so.
In that time, he would visit his relatives and friends and deal with any other business he had. Then we would get the precious time with him. He spend a week or so relaxing at our home, talking about philosophy, Buddhism, Ch'an, Chinese studies and the state of the world. During one of these marathon sessions, which had involved hours of Ch'an meditation, the idea of a Ch'an online forum was brought-up. And here we are. But what is this forum for?
Well, we decided that to continue the work of preserving master Xu Yun's Dharma, and Charles Luk's very good translation work, it might be an idea to copy-type essential Ch'an texts, and scan rare photographs to create an archive of good quality Ch'an instruction and inspiration. The website was originally called 'Chinese Ch'an Buddhism', to distinguish it from Japanese Zen Buddhism, the latter of which is very well established and represented in the West. However, with the early passing of Richard, I chose to re-name the forum in his honour. Richard never sort attention or credit for his life-long work and inspiration. Furthermore, he was disenclined to create associations, as he was well aware of the politics and petty ego bickering such entities can bring. Instead, like master Xu Yun, he preferred loose associations that are unbounded by strict rules and regulations.
This net archive is designed to have no boundaries to access. It is designed to travel far and wide. And to help all and sundry on their path of spiritual development. It is not a formal association in either law or intent. Infact, as a concept, it only exists on the net. And as we believe diversity to be essential, I invited Shih Ying-fa and Lama Pawo to add their substantial spiritual weight to this Dharma project. In reality, those of us who knew Xu Yun, Charles Luk or Richard are a disparate lot. Occasionally we might come together to study Xu Yun's Dharma Words through Charles Luk's translations and Richard's editing, but more often than not, we sit quietly in our rooms or scared spaces, seeking the empty Mind Ground that underlies all things.
All is empty and without form - this website is no exception to this truth. If words are to set us free, then those very same words must not bind us to samsara. Void is form and form is void. This site does not really exist, and in its unsubstantiality, may it serve uncountable beings on their journey toward enlightenment.
Thank you
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Post by Shi Da Dao on Jul 18, 2010 20:05:55 GMT 1
The deepening of experience has reinforced the crucial idea that the Dharma is beyond money. The Lord Buddha taught without reliance upon money, he never once, in any of His sutras demanded money before He shared His Dharmic Wisdom. The Norwich Ch'an Association worked this way. Dharma teaching was first and foremost. This acknowledges the truth that regardless of how much money one possesses, the Mind Ground and its realisation can not be purchased, it can only be attained to, through physical and spiritual training. Master Xu Yun, who though he raised finances for temple and monastery re-building, he never once associated Dharma instruction with the acquiring of money payment.
Richard Hunn taught freely. He was a prolific writer and shared his wisdom without restraint. The human insistance upon monetary exchange for services and goods, creates a barrier that is difficult to pierce through in spiritual development. It is an exchange system that demands a duality between 'you' and 'I', a duality that is reinforced by the exchange mechanism. The goods are interpreted as being the monetary value ascribed to them. The non-dual Dharma does not recognise this duality and actively strives to over come it. It is more fundamental than this however, as the base duality between Mind and matter is transcended by Dharmic teaching. No monetary value ascribed to an 'external' object can survive its teaching.
Money is the creation of the human Mind. It does not exist outside of the Mind that creates it. The external coins and paper notes, nowadays augmented by plastic cards, are physical creations of a klesa based upon the greed tendency within the human Mind. For Dharma to be effective, greed must be uprooted. The only real cost of Dharma wisdom is the willingness to learn from it, coupled to a deep respect for it. Wisdom dictates where, when and how Dharma is taught. To purchase Dharma with money is to short-circuit this ancient process.
Peace in the dharma
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Post by Shi Da Dao on Oct 12, 2010 17:54:16 GMT 1
We have spent much time creating a Wiki page for Richard, It has taken far longer than anticipated, primarily because none of us are familiar with the HTML Wiki utilises. However, we have persevered and created a succint but informative article which maybe read here: Richard Hunn (Upasaka Wen Shu) en.wikipedia.org/wiki/Richard_Hunn_(Upasaka_Wen_Shu)Richard Hunn did not seek attention. Rather, he would prefer to work quietly behind the scenes. He possessed a natural Ch'an ability. With Metta.
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Post by Shi Da Dao on Jul 10, 2011 12:15:03 GMT 1
Japanese archery (Kyudo - or 'Bow Way') is a direct descendent of the Chinese archery l;ineage of master Gao Ying (Latter Ming). According to surviving texts, Gao Ying's archery was different to the other Chinese lineages of his time. Gao Ying fired with the left-hand in his later life, after using his right-hand when young. This is because he reached an impass in his training, that prevented him from reaching the higher levels of archery mastery. Gao Ying decided to start his archery training from the beginning, using his other hand to fire and thus creating the situation of 'unfamiliarity' with the bow and firing technique. Gao Ying's re-training proved successful. In his manual he does not talk of 'right' hand, or 'left' hand, but rather 'bow' hand and 'firing' hand - so that the student could use either hand (to fire) in their training. Although Gao Ying's lineage of archery has died-out in China, it continues in Japan in the form of Kyudo. Jyudo has preserved this very interesting art into the modern times.
Richard Hunn, and his wife in Japan, use to practics Kyudo together on a regular basis. Richard told me that it was a martial art that men and womem could participate in equally. We had been discussing the idea of the 'Empty Mind' (Sunyata), and how this is the underlying essence of the apparent surface duality of phenomena. Mastery of the Mind, therefore, is mastery of the essence of the Mind itself. This is the same for breathing or any other activity - including firing the bow. Richard was very interested in the idea of qi and its development through concentration - archery for him was an expression of the Universal Mind that although 'One' with all things, guides the distinguished aspects of the outer world. Breathing, directing and releasing became a model for life itself.
When Richard became ill in 2005, the first indication came during Kyudo practice. When drawing the bow, a lose of energy was experienced. As a consequence, the bow could not be drawn successfully. The body was dysfunctioning and the qi could not be guided by the Mind to fire the bow correctly. The illness (cancer of the pancreas), prevented the inner energy from flowing properly throughout the body. The Mind had to settle on coming to terms with the new physical situation. Richard passed away a year later. In his last days, he told me that he practised archery solely within the Mind only at this time, and that the bow was drawn fully and the arrow released with vigour and direction. This is an important lesson.
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Post by Shi Da Dao on Jul 17, 2011 10:09:11 GMT 1
Reproduced below, is an email written as a brief over-view regarding the translation of Xu Yun's biography from the original chinese into modern English. It makes reference to the 'Brief Biography of Xu Yun', which may be accessed here: Brief Biography of Xu Yun: By Lu Kuan Yu.Dear Ch'an Adept Thank you for your email. Whilst researching for a book I am writing on Ch'an, I am having to cross reference a number of texts - Chinese and English. My teacher - Richard Hunn - was the disciple of Charles (real name Lu Kuan Yu). What you can read at that link is extracted from the Chinese text entitled 'Xu Yun He Shang Nian Pu' - 'Empty Cloud Harmonious Uplifted Yearly Register'. Although not a biographical story in the Western sense, nevertheless, it is a collection of events set in a chronological order. Xu Yun dictated most of this book, until he was too old or sick, then his editor took over (Cen Xue-Lu), writing a narrative of later events, although he does provide notes more or less all the way through. Out of modesty, Xu Yun often missed important events out of his recollection, but Cen Xue-Lu would include them in the notes. In this instance, Charles Luk is translating a reasonably long Chinese text into an abridged English version. It is compact and succinct. In the 1960's, his translation of the Chinese text was serialised in World Buddhism magazine. At this time, other than the Venerable Hsuan Hua, there were no other lineages of Xu Yun's Ch'an in the West. Luk's version was the first translation readily available for most people, in the English language. In book form, it appeared, in part, in the Ch'an and Zen Teaching Series as 'Discourses and Dharma Words' in the early 1960's. In 1975, Luk asked Richard to assist him in compiling a new and improved translation, but unfortunately, Luk passed away before this project could happen (1978). His daughter, Irene Luk (in Hong Kong), gave permission for Richard Hunn to use her father's material and notes to complete this undertaking. I believe a limited biography was produced in 1980, but the one that is probably best known today, was published by Element Books in 1988, based upon Luk's translation, but edited and revised by Richard Hunn. Not many people truly understand the Ch'an Dharma, or the importance of Xu Yun's life story and Dharma teachings. Of course, as always, the meaning is beyond the words. With Metta PS: Reference should also be made to the 1974 English edition of Charles Luk's translation, produced by Roshi Philip Kapleau.
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Post by Shi Da Dao on Jul 26, 2011 7:04:09 GMT 1
'There is a small temple not far from here called Shih Sen-Do, dedicated to 36 Chinese poets. It is very “Taoist” in feeling – and the temple once belonged to a Japanese scholar – Buddhist/Samurai who retired from the world and devoted himself to the Chinese classics, Taoist and Buddhism. One of the old supporters of this temple, Nishimusa Sensei, was 96 when I met him, and had a Taoist Dojo on the mountain road leading to Mount Hiei. His Dojo (Tao Chang) was called the Hakuyushi Dojo, and Hakuyushi’s teachings were basically the same as those found in Luk’s “Taoist Yoga”. Alas, the whole village – not just Nishimusa’s school, is fated to pass. Some of the buildings are ready to collapse. When I crossed one of the bridges – planks broke – and I fell through! These old Japanese houses are all empty, like a ghost town, and really convey what the Japanese poets mean by sadness at the evanescence of life in this world. Sadly, I was the last person to have inquired about Nishimusa Sensei – and the Hakuyushi Dojo, for several years. Nishimusa-san has since passed on, and his family aren’t interested in keeping up the Dojo. Of course, places like Shih Sen-Do remain, but this supplementary activity – neighbouring followers, the Dojo etc. were all part of it’s life.
There are lots of Dojos in Kyoto – for Budo (Wu Shih), with competent teachers. Some of them know their “Qicong” well enough to resist being pushed over by 20-30 people. Sometimes, they give demonstrations of their “Qicong” – by pushing other people over from a distance, without even touching them! It is not “fake” or “rigged” either. When they give their “ki-ai” or qi shout, the hair of the people “moves”, just as if being hit by wind!
The thing is, such demonstrations can attract superficial interest, whereas the people who are able to do such things really want to stress “nei-gong” – not “wai-gong.”
Even so, there is some fascination in watching Kyudo masters fire 3 arrows exactly into the centre of the “bull’s eye” – splitting the first and second arrows down the middle! They can even do that in pitch darkness – or blind folded! They don’t “try” – and they seem totally detached – from beginning – to end. There are still people who “follow the way” in Japan – despite the image of high-tech Japan. Even so, much of the future of these things rests with the interests taken by Western people. It makes the Japanese think twice – before joining the ranks of those who ignore the traditional arts. Ironically, one of the last people still making Japanese swords in Kyoto, is an American with a Japanese sword smith teacher. Most of the sword making was in Gifu, anyway, but there have always been families of sword makers in Kyoto. Others arts still flourish, its not all bad news. Still, I think the Western interest is vital – as with Chinese Buddhism, Taoism, etc.'
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Post by Shi Da Dao on Feb 24, 2012 20:48:59 GMT 1
The mysterious is always present. This need not be vague or precise - merely 'here'. The mysterious is often a label given to that experiience - either inward or outward - that is not familiar to the ordinary senses. It is not that there is nothing mysterious in the universe, but rather that when we encounter it, we do not become confused, seduced or afraid. An experience that I am familiar with is that of the apparent telepathic link between master and student. This should be of no surprise as even in the most conservative schools of early Buddhism, the Buddha's assertion that telepathy (and various other 'siddhis' or 'powers') exist within an enlightened mind is accepted without question or doubt. The reason for this is that reality as it is perceived in the unenlightened state is not able to cognise the reality of the existence of mind powers. More than this, the Buddha (in the Pali Canon and elsewhere) speaks of these powers with a casual ease, as if talking about the shape of a tree, or the state of the weather. The master is not really a master, and the student is not really a student. Karmic fruit (vipaka) is the link between beings that creates the conditions for one person to be a spiritual conduit, and for another to pass through the Dharma-door. These kind of fundamental links allow fot two apparently separate minds to operate together for the purpose of transcendence of delusion and suffering. When Richard Hunn was in the last weeks of his life, I was very much aware of the need to meditate throughout the day and night and to pass that energy across - from myself in the UK - to Richard in Kyoto, Japan. This had nothing to do with enlightening Richard - far from it, but rather was a natural act of compassion that transferred vital spiritual energy across to a person whose body was riddled with cancer and experiencing a slow, but steady painful demise. As a student who had benefited much from the compassion and wisdom of this Ch'an master, passing a refined energy back to its source was something of a spiritual honour and humane necessity. This transference of qi can happen at anytime, toward anyone. Master Xu Yun had this power, as did Charles Luk. It can even be generated and passed around during sleep time. This type of qi cultivation is a common practice within traditional Chinese culture. It is similar to the concept of prayer in as much as multiversal energy is gathered and focused through one person and into another - or group of individuals. Its generation requires intense and honest self-cultivation. Within Chinese Buddhism, sharing of this energy is only ever for the benefit of others and is viewed as the Buddha's compassion in action. Although it can be transferred face to face, (not necessarily involving actual physical touching) distance does not matter as time and space is not actually real. Any one who reads this post will benefit from this kind of qi - as it is the intention of the author.
With Metta
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Post by Shi Da Dao on Mar 3, 2012 13:07:38 GMT 1
There was one particular Buddhist school in the UK that forbade the use of incense when Richard (Wen Shu) held a Ch'an Week. We both found this very odd, considering the positive effects of such an activity for the Ch'an practitioner. In Asia (and most other Buddhist schools in the West), incense is regularly burnt. Today I lit incense on the family shrine, which I do everyday. It is such a common activity that it sometimes slips my mind. However, the burning of what we call (in our Hakka-Cantonese dialect) 'herng', (pronounced as 'xiang' in Manderin), is an uplifting experience in any environment. Of course, it is not required as the empty mind underlies all, but it is often a common practice amongst Buddhists, and other religious practitioners. I think the different aromas represent the naturally growing flowers in a forest - such as the Buddha might have experienced in ancient India. I know that when I was in southern Sri Lanla (1996), the forests hung heavy with what I call a sense of Dharma. Ordinary men and women sat beneath trees, often wearing rags and covered in fallen leaves, moss and bits of twig, etc. As the forest areas are still very large, there was often a considerable distances between these modern day sramana who had left society and dedicated their lives to intense meditation. Around them the flowers and other plants gave off a rich mixture of smells - sometimes small fires were lit to keep the practitioners warm, or to cook food, and these too added to the aromatic atmosphere. The point is that sometimes these kind of smells assist in the trancendental push toward enlightenment - from the ordinary to the extraordinary - and back again. Although we can purchase and burn incense sticks, it is also true that nature provides its own heady mixture. The Dharma is said to be fragrant in its own right.
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Post by Shi Da Dao on Mar 21, 2012 7:52:22 GMT 1
Over the last couple of years, people have requested that the Richard Hunn Association for Ch'an Study develop some kind of social networking presence. This is not for the purpose of acquiring a pointless popularity, but rather to serve the function of allowing others to know about the data-base of written material placed upon the site, which they can access freely and use in their own self-sufficient Ch'an practice. To this end, a Facebook community page has been set-up to direct people to this forum, it may be accessed at: Richard Hunn Association for Ch'an Study www.facebook.com/pages/Richard-Hunn-Association-For-Chan-Study/321635394564889This development serves to augment Richard's Wiki page created about two years ago. The preference is not to compete for attention, but to cultivate a gentle presence so that those who can benefit from authentic Ch'an Buddhism can do so. Peace in the Dharma
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Post by Shi Da Dao on Mar 24, 2012 11:18:55 GMT 1
When the idea for this forum was first discussed, around 2002, neither Richard nor myself were particularly sure how things would develop with regard to the the internet. By 2004, it was obvious to Richard - who was living in Japan - that whatever the internet actually was, it was the product of our era and one through which people could be instantly connected, and information shared. Neither of us had very much internet design ability, but this Proboards site seemed to offer a simple platform to create words in the public domain. In other words, a new kind of 'direct' publishing was at hand. This development has coincided with, and been responsible for a revolution in the publishing world. Previously, conventional publishers have picked and chosen what they want to put into print - nowadays that process has been superseded by the immediacy of the internet. Publishers can refuse manuscripts only to see them appear on the internet, more or less immediately. In this regard the internet has freed-up creativity and expression, and cut through the politics and economic concerns of the publishing business. Even in the early 2000's, Richard Hunn was finding the task of keeping Charles Luk's books in actual print an ever more daunting process - with publishers saying that the content was too 'irrelevant' for modern living, and that by re-printing, there was no profit in it for them, etc and so forth. Once, whilst sat together on a public seat in Sutton high street (London), Richard Hunn told me how he had negotiated with Rider & Co to re-print Charles' work in 1988 - coinciding with Richard's re-edit of 'Empty Cloud', and how even then, Rider was not that keen on 'Taoist Yoga', claiming it to be 'obscure'. However, they did re-print, but they added a bizarre sub-title to it that Richard Hunn was not made aware of until it was too late, a sub-title designed to apparently attract Western audiences - or so they thought - that sub-title is 'The sexual teachings of the ancient Chinese masters'! This is actually misleading in the extreme, because although the genital area is mentioned as an area that vital force (qi) travels through, all the Daoist meditation described by master Zhao Bichen (1860-1942) is performed by the individual, usually in isolation. What is unified is the 'yin' (female) and 'yang' (male) aspects of qi (vital force), that before enlightenment are viewed as two separate entities existing in a dualistic world. This sub-title is completely inappropriate for the nature of the Daoist cultivation contained within the book, which advises against fanning the fires of excessive desire. Rider & Co appear to have been 'cashing-in' on other works described as 'Daoist', that advocate spiritual cultivation through sexuality - Zhao Bichen's treatise is definitely not one of those works! Through this internet presence, we have been slowly putting together (over the years) an ever sophisticated manifestation of the intention of master Xu Yun (1840-1959) to keep the Ch'an flame bright in the West. We are not the only ones engaged in this process - many others carry-out essential Dharma-work all the time, much of it not readily observable - these people are the true spiritual warriors who create the foundation for the rest of us to work upon - in this entire endeavour, their 'hidden' presence should always be kept in-mind. The spiritual power of master Xu Yun's vital force (qi) carries use forward and onwards. Recently, this energy has intensified to a level that I have not witnessed in many years. Perhaps this is due to it being the Year of the Dragon, or simply because the turning of the Dharma-wheel by Xu Yun acknowledges the spirit of the time. Whatever the case, whilst riding the crest of this particular qi-wave, we have been able to set-up a front-page for the Richard Hunn Association for Ch'an Study which can be viewed here: wenshuchan-online.weebly.com/There is now a PDF of the Empty Cloud Autobiography, as well as the Surangama and Vimalakirti Sutras - all translations by Charles Luk. It is our sincere wish that the internet be used to assist others, whilst not forgetting that many others in the world have no access at all to it. The written word continues to be important. However, words are just words. Dead words are of no use whatsoever. Within this expression of Xu Yun's Dharma wishes the Ch'an tradition runs deeply. It is here to be made use of in any way that benefits the spiritual growth of the individual. Peace in the Dharma
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Post by Shi Da Dao on Jun 5, 2012 10:12:44 GMT 1
Master Xu Yun (1840-1959) initiated a karmic wave that originated in the geographical area of China, and which has spread to the West – where it continues to manifest anew with each generation. This wave of pure qi is, of course, the vehicle for true Ch’an practice for many people within diverse lineages – but for Charles Luk, Richard Hunn, and myself, there is the added (and vital) element of the ability to translate Chinese spiritual texts into the English language. In many ways, once the main translation has occurred from the original Chinese text into an English linguistic/conceptual framework, then it is just a matter of converting the English rendition into other European languages. Much of Charles Luk’s work was eventually translated into Italian and French – but in those days he had to rely upon the whims of book publishers to get his work ‘out there’ and spread the Ch’an Dharma. His student – Richard Hunn – was involved in many translation projects, but often came up against the indifference of publishers who saw no profit in printing books of English translations of Chinese Buddhist and Daoist texts, although he did manage a number of re-prints of master Xu Yun’s biography in English, as well contribute to journals and newspapers, etc. Richard Hunn passed away in 2006 at the age of just 57 – and was only beginning to get to grips with the internet. He practiced Ch’an – yes – but he also was a British academic who studied Chinese, Mongolian, Tibetan and Japanese scripts used in religious and philosophical texts. His ability to read ancient script was extra-ordinary. At one time, a friend of mine asked Richard to look at a scroll purchased in an antiques shop in rural Scotland. This friend was originally from Singapore and understood that although the text looked ‘Chinese’, it was not, and could not be read in that manner. Richard sat in a comfortable chair and slowly, gently unrolled the text, nodding occasionally to himself as the process unfolded. After about 20 minutes, he carefully rolled-up the text and placed it respectfully to one side, sat back in the chair, closed his eyes and seemed to enter a state of meditation. He remained this way for about 15 minutes before opening his eyes and asking for a cup of tea – this broke the air of expectancy. He behaved at that moment as if nothing interesting was happening, and appeared to have forgotten about the scroll. Eventually, once the tea had been served, I cautiously enquired as to the nature of the scroll. He looked surprised and said; ‘Oh that – this scroll is written in a Chinese-Tibetan hybrid script – but interestingly there is an added layer of language over the top – namely that of Mongolian. It seems to be a Buddhist text from an area of Chinese-Tibetan interaction that was conquered for a time by Mongolians. The Mongolians tried to develop their script by integrating it with Chinese and Tibetan scripts. Very interesting.’ And that was that. The text was a copy of the Heart Sutra used in Mongolian interpretations of Tibetan Buddhism and Richard Hunn eventually donated it to a Mongolian Buddhist nun living in New York. Richard Hunn insisted that although we study Ch’an to realise the Mind Ground – we must use this achievement to benefit humanity through translation work. Indian monks went to China and they had to learn how to translate; Chinese monks went to India – and they also had to learn how to translate. This process of the spread of Buddhism involved peoples from all over Asia – the great Kumarajiva was neither Chinese nor Indian! The ability to translate is not an easy matter. If texts are taken too literally then essential and crucial meaning is lost – if texts are translated too liberally then the inherent discipline (that gives meaning) in the original text is lost. Master Xu Yun believed that one has to meditate and achieve insight before spiritual texts can be translated. This is because the texts being translated are themselves a product of insight. Translations that are technically correct are products of ego and tend to serve no developmental purpose. By way of contrast, a spiritual translation is created by a person who does not really exist and whose presence is a conduit for the understanding of others that does not involve praise or payment. This empty presence is seen in the photographs of Xu Yun and was an attribute of both Charles Luk and Richard Hunn. Today, I have the benefit of the internet and so am able to fulfil master Xu Yun’s instruction that texts should be translated and given to humanity without question or condition. I am also extremely grateful for the help that I have received from Upasika Sheng Hua – a mainland Chinese Buddhist person living in the UK who has understood this lineage and assisted its task selflessly. This lady’s presence has been a direct link back into the heart of China and has put me in touch with many interesting and important Chinese Buddhists. On the other hand, I am also very grateful (and humbled) by the many Westerners on the internet who assist in so many important ways – their dedication would have warmed the heart of master Xu Yun. Attachments:
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Post by Shi Da Dao on Jun 8, 2012 10:50:52 GMT 1
Why do we remember prominent people? There are all kinds of reasons for this to happen; some times it is for prestigious reasons, other times it is because of close emotional ties, it can even be for contrived reasons or reasons of a less than honest motivation, etc. I have chosen to remember Richard Hunn because when I first made contact with him, I knew he ‘knew’. This statement has to be viewed within a certain context to make full sense. I have trained in my life with a number of excellent teachers – all of whom are remembered in one appropriate way or another. For around three years I lived as a monk, in seclusion, as well as receiving Dharmic instruction in Sri Lanka and Hong Kong – much of my spiritual activity has been facilitated through my family connections to the British Chinese community, etc. I have had Ch’an teachers who wish to remain ‘unknown’, and even today, I continue to receive Ch’an instruction from a female hermit who lives in the mountains of China – she sees no reason for her name to be known, and is difficult to contact – her wisdom, however, is second to none. Every teacher that I have encountered, (including the American Baba Ram Dass), has provided an essential piece of the puzzle toward the realisation of ‘oneness’ and the purification of the mind. There is not a scale of ‘worth’ that these beings fit into, but rather they represent (through their individual presences), a matrix of spiritual pathways designed to point the practitioner in the direction that is appropriate for their particular journey. Richard Hunn did not want to be remembered, but he did want the memory of his teacher – Charles Luk – and that of master Xu Yun to be kept in the public domain through the excellent translation work that was the result of their spiritual connection. Just before Richard Hunn passed away in 2006 he told me that I was to continue his translation work when he was gone, and that for three years I was not to tell any one about the fact that he had passed on this task to me, or explain the Ch’an lineage he was a part of. In the Chinese tradition, a child usually mourns a father for three years with out a break – as Confucius taught that for the first three years of a life, a baby is totally dependent upon the parents, and that it is a child’s duty to repay this kindness with three years of respect upon the passing of the parent. This type of behaviour was not unknown to me, and so I and my family set about remembering Richard Hunn as if he were part of the family – which of course, we very much considered him to be. It should be of no surprise that Charles Luk sent students from Asia to train with Richard in the UK, or that whilst at Essex University Richard ran the Chinese Buddhist Association – which facilitated Chinese Buddhist practice in both the Chinese and English languages. Richard, of course, had travelled to Hong Kong to train with Charles Luk and was very familiar with Chinese culture. He even described himself, on one occasion as being ‘Anglo-Chinese’. This ability to understand and penetrate another culture was a skill that he had down to a very fine art. In a room full of different people, he could make every one feel individually well and at ease, but when it came to Ch’an instruction, he was like a roaring tiger that makes its point once only and then walks majestically away. Through his connection with Charles Luk, he had fully penetrated the Mind Ground and lived an existence that flickered between planes - all of the time. Yes – as a person living in the world, his surface life was full of drama, but this drama was always contextualised by the presence of the great void. Although I said earlier that I knew he ‘knew’, it also has to be said that he also ‘knew’ when you knew, and when you did not ‘know’ – such was the refinement of his understanding. Master Xu Yun, who has inspired, and continues to inspire many, entrusted Charles Luk to take the Ch’an Dharma into the West through the translation of Chinese texts. Master Xu Yun use to very carefully choose the people he entrusted with vital work, for all his compassion, he did not suffer fools (although he continuously forgave them), and used his wisdom to see into the future and understand the karmic effects of certain actions in the present. Master Xu Yun chose many different people for many varying tasks, but it was Charles Luk that he gave the very important task of translating Chinese texts into reliable English. These translated works are often quite brilliant and breath-taking in their lucidity, and it is no exaggeration that the footnotes alone could make separate books of highly technical explanation. Richard Hunn spent much of his life keeping these books in publication in the days before the internet – this was the task given to him by Charles Luk. A secondary, but just as important task involved the continuing of the tradition of creating reliable English translations of Chinese Buddhist texts into English. Of course, both Charles and Richard understood that the kind of linguistic skill required to perform this task takes time to perfect and is not easy. However, Richard Hunn, as an Englishman, committed himself to the study of the Chinese language and his acquired skill culminated in the 1988 edition of Empty Cloud – Xu Yun’s English biography originally created by Charles Luk and re-edited by Richard himself. There were many other translations that Richard completed – including one of the Book of Change (Yijing), that publishers were interested in, but for various reasons these never saw publication. Often, Richard refused to have the text changed to suit the petty whims of a publisher’s requirement – and the deal fell-through. What must not be forgotten in all of this assessment is that of the excellent grasp of English that Charles Luk possessed. In the UK, by and large we must learn Chinese to translate, but for Charles it was the other way around – he had to learn English – and learn it he did. His translations are flawless and in what might be described as perfect English. He very cleverly (and quickly) rendered complex Indo-Chinese terms and Chinese ideograms into a reliable English translation that fully conveyed the original meaning, which lost nothing in through the process of translation, if any thing, Luk’s English translations actually managed to gain in meaning as they were being produced. In many ways this continues the tradition of the great Indian and Chinese scholars who originally confronted one another’s very different cultures, and through the correct use of the mind, managed to make bridge-heads of understanding that future generations could built-upon. This type of translation, although very academic in one respect, has to also be a product of a developed mind tutored within the tradition that is being described. It is not just a product of the intellect, but rather a distinct function of acquired ‘prajna’ through authentic Ch’an practice. It is an ability that can not be fully described through the use of logic and in many ways remains something of a mystery. A dry translation has no depth or wisdom about it and reads very much like a shopping list – just a jumble of unrelated articles, etc. A good translation is full of a wisdom that reaches out to the reader – as if the mind of the reader is creating the text as it is read. A good translated Ch’an text reveals the Mind Ground – that is all. Attachments:
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Post by Shi Da Dao on Dec 7, 2012 12:48:51 GMT 1
This forum and its associated activities is a representation of a spark of inspiration that originated out of the enlightened mind of master Xu Yun, and travelled through the lives of Charles Luk, Richard Hunn, myself and countless others. It is a definite Ch’an lineage, but one that is not encumbered by political organisations or religious institutions. Although reliant upon honesty and discipline, it does not accept bigotry or prejudice as methods of self-cultivation. Respect is important from beginning to end, because if there is no respect, then there is no foundation for Ch’an training to progress from. Of course, respect always begins with self-respect and then spreads out into the world. Master Xu Yun wanted the essence of Ch’an to spread through ordinary society in the East and West, but he understood that for this to happen, the usual entrapping garb that ensnares the minds of people has to be necessarily avoided, or the situation arises where one delusion is simply replaced by another. Even Buddhist monasticism, with its inherent ideas of ‘purity’ and ‘aloofness’ often serves to trap the ordained who do not progress pass wearing a robe and shaving the head, etc. Master Xu Yun advocated to Charles Luk the study of the Vimalakirti Nirdesa Sutra, and the Altar Sutra of Hui Neng – the illiterate 6th Patriarch of Chinese Ch’an. Although any sutra can be studied to gain a deeper knowledge, master Xu Yun thought that these two sutras possess the power to push ordinary people through the barrier of delusion and realise the empty essence of the mind itself. For this to work the Ch’an method must be diligently applied or the mind simply will not develop. This is the unceasing use of the word ‘who’ as the light of the mind is turned inward, back upon its own terrain. This may be augmented with the reading of enlightened dialogues that are comprised of the language of the uncreate – as Charles Luk referred to it. The point is that to have no barriers means that the mind can not take a single, one-sided position as its own as this is simply the ordinary ‘deluded’ mind at work. Master Xu Yun said that if we can break free of this habit – we will be enlightened. If we can not, then we will simply be ordinary. Attachments:
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Post by Shi Da Dao on Jan 23, 2013 19:23:57 GMT 1
As time has rolled on since Richard Hunn set-up this Ch'an Forum in 2004, we have worked diligently to make authentic Ch'an literature (and guidance) available to all people free of charge at the point of use. Like Richard, I was reluctant to expand the project beyond this simple format, but as different people have made contact and become involved, it has seemed correct to build on this strong foundation. Ten years ago, setting-up a web site was a difficult undertaking, but today this is is a relatively simple task that can be achieved with no cost. Last year we designed a Richard Hunn Association for Ch'an Study mainpage to augment this forum, a martial arts forum, and my Buddhist blog. In one way or another, all these projects stem from my practice of Ch'an Buddhism within the UK Chinese community and the new mainpage brings it all together. Of course, these changes have also been part of engaging of the social networking site Facebook, which has allowed for the reaching of a great number of people. Last year - 2012 - the Year of the Dragon also saw my full-time commitment to the translation of Chinese spiritual texts. Although this has always been my attention, it took the influence of a Chinese mainland practitioner - Upasika Sheng Hua - for me to actually begin this task. The new RHACS mainpage serves as an excellent depository for these translations, which are also published on this site, and occasionally in magazines and jourmals, etc. Recently, a small but very much appreciated donation was made that has enabled us to upgrade the mainpage to a new, more professional format. This can be viewed here: RHACS - Mainpage Peace in the Dharma
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