|
Post by Shi Da Dao on Oct 14, 2006 19:06:30 GMT 1
CH'AN DIGEST - 1 - The Beginning
In September, 2004, during one of his visits to my home, from Japan, Richard Hunn and I discussed the possibility of setting-up a simple and almost 'rustic' website, the purpose of which, was to act as a focal point for the lifetime work of master Xu Yun (1840-1959) and Charles Luk (1898-1979). With the recent passing of Richard Hunn (1949-2006), the remit of the website has to be 'gently' expanded!
In effect, due to outside influences pulling on my time, the site is only in its infancy, and has been in this state for nearly two years now. Richard thought it a good idea to have a 'General Discussion' area, for broader reflection and inclusive study. I have also made the following post on the forum:
-------------------------------------------------------------------------------- 'Richard Hunn (Upasaka Wen Shu), was a prolific wrter of letters, (many handwritten). Part of my learning from him, was conveyed in letter-form. He explained that ancient China had a postal system, and that many Ch'an monks, or holy men, lived in the remote hills, practicing solitary meditation, for the benefit of all life. The 'written letter', allowed these extraordinary people to to continue their practice, whilst still exercising 'skillful means' and 'compassion', by interaction with the people.
Of course, Ch'an practice has meditation at its core - but a well placed 'word' here or there can assist breakthroughs of insights. The letter writing tradition, is one that is passed on, from teacher to student. And in many ways, reflects the now famous 'kung-an' (Jap: 'koan') practice, now familiar in the West.
We must all find our 'sacred spots'. Areas that empower our very beings, and serve to focus our spiritual energies. And there are times of required solitude, just as there are times of necessary interaction. And in many ways, we must become our own 'temples'. The spiritual search is 'here and now'.
However, self-sufficiency, although a basic tenant of Ch'an, is not the only pre-requisite - the 'Mind' needs to 'turn'. Consciousness needs to 'turn' at its very essence - and the 'True Mind' manifest. To assist this process, the Ch'an masters developed and utilised the 'language of the un-create'. In other words, a dialogue that 'strips' the 'Mind' of delusive thinking, and allows for a 'sudden', or indeed' 'gradual' emergence of the realisation of 'Sunyata' - or the vibrant void, that contains all things.
Anyone who would like instruction in the 'great matter', may email me, here, at;
chandao@fastmail.fm
May All Beings Attain Release! '
The tradition of the 'enlightened layperson', does not exclude monastics of course, particularly as a contemporary monastic maybe defined as anyone who sets aside a certain portion of their day for contemplation or meditation, and who strives diligently, regardless of physical circumstance, to apply a philosophical perspective to their daily lives.
Master Xu Yun was probably one of the greatest Ch'an masters whoever lived. His biography in English is entitled 'Empty Cloud' and well worth a read. Charle luk, a lay disciple of master Xu Yun, translated Chinese Buddhist texts into English, at the request of master Xu Yun, so that those of us who speak English as a first language, can benefit from the compassion of the enlightened masters. Richard Hunn, a disciple and friend of Charles Luk, endeavoured during his lifetime, to preserve Luk's treasured translations, by constantly contacting publishers, and persuading them to keep the books in-print.
This is an ongoing process, that has the odd pitfall. For instance, Luk's book entitled 'Taoist Yoga', a very good book explaining the teachings of Daoist master Chao Pi Chen - infact, a teacher of Luk. The recent editions, contain the following phrase on the front-cover, that was never there in the original Luk translation:
'The sexual teachings of the ancient Chinese masters.'
Highly ironic of course, when one takes into account the fact that master Chao spends most of his time explaining, (both patiently and methodically), how to 'refine' one's essential energy (i.e. 'qi'), away from the lower desires, to the more enlightened planes of being!
The 'Ch'an Digest' will be a more or less monthly journal published by the Chinese Ch'an Buddhist Association - and for the moment, delivered by email, in memory of Richard Hunn.
May All beings Be Happay and Free From Suffering!
Shi Da Dao 9.10.06 Sutton, London.
|
|
|
Post by Shi Da Dao on Oct 14, 2006 19:08:29 GMT 1
On the 13th of October, 1959, Master Xu Yun passed away. He was in his 120th year of age, with over 90 of those years spent as a Buddhist monk. It is believed that master Xu Yun had lived the life, followed the Dharma and helped to release humanity from its suffering.
In many ways, master Xu Yun's entire life manifested the Dharma completely. It is as if there was 'no person' in master Xu Yun, but the Dharma he practiced and the humanity he served. And in that service, he re-built temples, monasteries and shrines, and helped many thousands of people the world over, by giving the precepts and conveying the Dharma and the Ch'an method.
In his Dharma lectures, he spoke extensively about the Ch'an method. The realisation of the Mind, here and now, without hesitation or separation. He made t clear that in the old days, people had less to distract from the Mind's true essence, but as life progressed and society developed, many attributes of modern living not only made life 'easier' on one level, but also served to obscure the Mind, from itself. In the old days, the great Ch'an Patriarchs, ancestors and masters would free a student with a glance, or a word or two, perhaps even some mundane action. Some of these dialogues were recorded in writing and became known as 'kung-an', or 'public records' of Ch'an teachings. These peculiar dialogues appear 'illogical' or irrational' when first read, but to read them with the 'logical' Mind, or indeed the 'rational' Mind, is a mistake. The 'kung-an' is designed to 'turn' the Mind at its deepest levels of consciousness. The words themselves do not matter in 'themsel! ves'.
However, as time rolled-on, humanity's ability to realise the Mind, diminished as the amount of cultural distractions increased. As a consequence, the masters developed the 'hua tou' method. Hua tou translates literally as 'word head'. It is a highly technical term, and on the surface does not seem to make much sense. The student, by holding a 'hua tou', usually in the form of a question such as 'who is dragging this corpse around?', or 'who is hearing?', or, at the advnced level, perhaps just 'who?', is designed to focus the Mind to a single point, so that a breakthrough in insight is achieved. Essentially, master Xu Yun spoke about the constant stream of unbroken thought that travels through our Minds, this stream of thought separates the lesser mind, from the greater Mind. Through concentration, a gap is perceived in the stream, and with further training, this gap is expanded until a complete breakthrough is achieved, and the underlying sunyata, or 'emptiness' is re! alised.
Master Xu Yun dedicated his life to preserving the true Way in the Dharma. On October the 13th of each year, it is time to remember the spirit of his mission on earth.
May all beings be happy and free from suffering
|
|
|
Post by Shi Da Dao on Feb 3, 2007 10:36:06 GMT 1
'I'm saddened by all the ego I see rampaging everywhere around me, in every direction. I hear countless True Believers wailing that they've found the Way. It must have been much the same in Buddha's lifetime. ' I was moved by this comment to one of my blog entries. I think the Lord Buddha had a lot of practical considerations to work with, during his lifetime. The received texts that we all share and cherish, were, of course, written down many hundreds of years after the physical death of the Buddha. They are codified for easy remembrance, in the oral tradition, prior to the use of the written word or symbol. This approach has helped the texts to survive down to the present time. The codification is a method of preservation and transportation. It does its task admirably.
However, there is a downside to this method, and it maybe considered a downside to any written form of any oral interaction. An 'interaction' usually involves two or more people; their consciousness feeding into the 'collective' interaction and making a 'holistic' event. The Buddhist written texts are one-dimensional, but they describe a three dimensional 'event' that occured in the midst of time. Buddha was not talking to himself; He was, in effect, talking to all mankind, throughout of all time. The one-dimensional text contains 'clues' that act as 'pointers' on the path of Mind development, so that three-dimensional 'wisdom' might be cultivated Such wisdom, interprets the one-dimensional text into its inherent three-dimensionality. And thus 'catches' and releases the wisdom contained within the text. Judging a text with one-dimensional 'knowledge', just sees the 'flat' interpretation, the obvious surface meaning, but does not penetrate beyond, into the depths of the wisdom. Just one of the reasons that many Ch'an masters forbade their students from scripture reading, prior to any major enlightenment breakthrough. It is the 'ego' that reads scripture, prior to the transcending of its artificial boundaries. The ego Mind is one-dimensional, and all it reads appears one-dimensional also. Therefore, and quite clearly, we can not rely upon ego interpretations of scripture - and to do so, is, from the Lord Buddha's perspective, is to enter the 'Dharma Ending Age'. This is not some specific time in the future, but has always been with us. It simply means to 'interpret the Dharma incorrectly', and through false witness, lead people astray.
The Lord Buddha faced 'Dharma Ending' viewpoints all around Him. What the Buddha advocated was a revolution in Hindu philosophical thought. A new way of viewing karma, a new way of viewing re-birth, and a new way of relating to the Gods. He makes it very clear in the Hinayana and Mahayana scriptures, that He did not agree with the other 'philosophers' of his time, be they Hindu or Jainist. And one or to advocated a philosophy 'similar' that of the Buddha, but the Buddha clearly points-out where He and they differ. He makes it very clear, for example, that if karma did not exist, and if karma could not be altered 'here and now', then He himself would not have been able to have achieved 'enlightenment'. And if He could not have achieved enlightenment, then He wouldn't teach those around Him to reach enlightenment as well. No matter how it is looked at, this 'great matter' requires 'cause and effect', it is a closed, deteminist system, that can be 'altered' by behaviour modification and Mind modification. If this could not be achieved, the Lord Buddha would not have taught that it was possible.
The 'Dharma Ending Age' is when 'ego' masquerades as 'wisdom'. When 'delusion' wears the garb of a monk or nun. And when wisdom is replaced by 'whim'. The 'ego', discussing its own grasp of the Buddha-Dharma, is still the 'ego' talking about its own limitations, without ever breaking-out of them. True compassion is not helping people 'stay' trapped within the confines of their 'ego', it is, infact, the exact opposite. It is taking the 'ego' on, and proving its limitations to itself and the world at large. The greater extent of the Mind, lies beyond the artificial boundaries of the ego-structure. The Buddha taught exactly about this condition, and He called it 'deluded'. He then taught exactly how to 'transcend' this condition, and he called this transcendence 'enlightenment'. What lies outside of this, might well be interesting to the intellect, but it stil lies outside of the Dharma. And for the Dharma to be effective, its structure should be clear and unsullied. We, as individuals, might well 'go beyond' the Dharma, but the Dharma definitely does not go beyond 'us'. This is Compassion.
Thank you.
|
|
|
Post by Shi Da Dao on Feb 9, 2007 18:49:39 GMT 1
This conversation via email, occured between myself and Rev. Ming Zhen of the;
Zen & the Martial Arts forum (<http://zatma.org/Dharma/zbohy/Home/home.html>)
Rev. Ming Zhen was formerly a member of the;
Zen Buddhist Order of Hsu Yun (<http://www.hsuyun.org/Dharma/zbohy/Home/home-index.html From MZ.
Both organisations continue to lay claim to a lineage of master Xu Yun - whilst at exacly the sametime, actually denying two very major aspects of Buddhist teaching, used extensively by master Xu Yun to liberate all beings. The two aspects are 'karma' and 're-birth'. The Lord Buddha of course, would not have accepted them as 'Buddhists', and master Xu Yun would have described this attitude as 'deluded'. We must be on our guard against this kind of misrepresentation of the Dharma.
Rev. Ming Zhen Wrote: 'Zen has never identified itself as an orthodox Buddhist school. I'm not entirely sure that there is any school that can rightfully identify itself as orthodox.’
My Reposte. Dhyana/Ch’anna/Zenna/Sonna – has never described itself as ‘unorthodox’. The ‘Meditative’ School, in any of its various manifestations, simply emphasises the ‘meditational’ aspect of the Lord Buddha’s teaching, nothing more or nothing less. The methods used to encourage the student both during and outside of meditation practice, are merely expedient, an do not, in themselves, denote a doctrinal ‘disagreement’, or indeed and ‘moving away’ from the Dharmic teachings of Lord Buddha. The terms ‘Orthodox’ and ‘unorthodox’ represents two sides of the dualistic Mind; a base dualism that zen meditation serves to transcend.
From MZ. ‘Nothing that the Buddha ever said was written down until he had been dead for nearly 400 years. And by that time, Jain doctrine had often infiltrated the teaching.’
My Reposte. Immediately following the Lord Buddha’s Parinirvana (final extinction on the physical plane), a council convened to discuss and codify the received teachings (Dharma). Within these teachings, the Lord Buddha made it perfectly clear what was acceptable on His path, and what was not. Indeed, in the Digha Nikaya, we find the six viewpoints considered ‘heretical’ by the Buddha, and it is the fifth of these that may concern us here; namely that of Nataputta, considered by scholars to be none other than Mahavira Himself (the ‘Jina’, or ‘Spiritual Victor’, from which title ‘Jainism’ inherits its name). King Ajatasatru, as recorded in the Digha Nikaya, elucidates to the Buddha, the six other teachings he has encountered, but which have not served to develop him spiritually. It is therefore, highly unlikely, that any aspect of Buddhist philosophy has been ‘influenced’ by non-Buddhist thought (clearly stated in the Dignha Nikaya), and inparticularly by ‘Jainist’ thought.
There have been a least six Buddhist Councils over the last 2,500. The purpose of these councils was for the practicing Buddhist Sangha to come together and ensure that the teachings they were practicing, were ‘uniform’, and agree that the Lord Buddha had taught them that way. The first two councils required the reciting and ‘memorising’ of the teachings. The third council, during the time of the emporer Ashoka (326BC), also convened in this manner. However, the presiding elder, Thera Moggaliputta Tissa, kept a written record of ALL the disputes arising, and the decisions regarding those disputes – containing 23 chapters, the Kathavatthu Ilit: ‘Collection of Discussions’ in Pali), is the 5th of the 7 books of the Theravada Abhidhidhamma pitaka. This book clearly states the refutations of the various heresies that had crept into some aspects of Buddhist philosophy.
Particularly the Jainist belief in a permanent ‘soul’ (jiva), and a form of karma that was purely ‘material’ (i.e. ‘physical’) in nature. The ‘jiva’ or soul, is enmeshed in the physical matter (termed ‘pudgala’ – or ‘temporary collection of phsyical attributes). Through severe austere practices, and slowly over-time, the jiva, or soud, is disentangled from the body. Whilst the Jainist practitioner is alive however, there can only ever be a ‘partial’ enlightenment, but not only this, Jainist enlightenment in this stage is only temporary, the and jainist scriptures teach that a practitioner can ‘slip back’ into a deluded state, if austere practice is not maintained. Infact, for the Jainist, true and full enlightenment is only attained with the complete death of the physical body. There is a ritual for this, that involves fasting unto death.
The 4th council in 29BC, did indeed commit the Buddha’s teachings to a written form for the first time. But the previous 3 council had served the ongoing purpose of maintaining the purity of the Buddha-Dharma, carefully filtering out such heretical teachings (from the Budhist perspective) as Jainism. And the earlier 3rd council clearly recorded in writing the heresies that were not compatible with the Buddha-Dharma, and it is to one of thee heresies that I now turn.
From MZ. A legitimate question might be raised about how Buddhism was able to distinguish itself from Jainism if its basic doctrines were virtually identical. Or why, for that matter, there was a need to introduce a "new" teaching that was already in existence.
My Response. As can be seen from the above, and through further study, the teachings of Jainism are not only completely different to the teachings of Buddhism, but diametrically opposed to it. From the Buddhist perspective, Jainism commits the following hersies;
1) Belief in a permanent ‘soul’ (jiva) – as opposed to the clear Buddhist doctrine of ‘anatma’ (no permanent ‘soul’).
2) The ‘soul’ is considered ‘eternal’ – ‘eternalism’ being against the Buddhist teaching of the Middle Way.
3) A definition of karma that is purely ‘materialistic’ in nature. Buddhist karma is purely ‘volitional’ or ‘psychological’ in essence.
4) For complete Jainist enlightenment, the physical body must die. This is ‘nihilistic’ in nature and opposed to the Buddha’s teaching of the ‘Middle Way’.
5) The Jainist practice of severe austerity is again, against the Buddha’s teaching of the Middle Way.
6) Jainist enlightenment teaches that an eternal soul resides in a blissful Heaven, after physical death.
7) The Lord Buddha publically rebuked the village headman Asibandhakaputta, when he said that Mahavira (the leader of the Jains) taught that whoever kills, steals, lies, or acts unchaste, will all go on the downward path to hell. As he habitually lives, he goes to his destiny.
The Buddha pointed-out that most of the time, a person would not e committing the acts spoken of, so their ordinary karma would not take them on a path to hell, and that Mahavira was wrong to say that it did. And if we think we are going to hell as a result of an action, then that is in our minds only, and if we think it enough, we will create it. But it originates in our minds, and not necessarily from our actions. I, the Buddha teach that if one commits any of these actions, which I, the Buddha also think are bad, then one's karma maybe purified with the practice of remorse, which develops in time, right view, self-control, concentration, kindness, compassion sympathetic joy and equanimity. (SN42.2,8)
In short, there is nothing remotely similar between the jainist teachings, and the teaching of the Buddha. Jainism may be considered a more severe version of othodox Hindu teaching. Whereas the Buddha’s teachings are/were revolutionary in nature. No one in His lifetime, taught the Dharma that he did. Mahavira – the ‘Jina’ of Jainism, certainly did not. The Buddha’s enlightenment was not a mere ‘intellection’ of the surveying of the contemporary philosophical environment He found himself within. The Dharma is not an ‘idea’, designed to be ‘different’ from the other ‘ideas’ around at the time. The ego that leads to the need for philosophical ‘distinction’, is the same ego that the Buddha over-came through meditation, the essence of Zen practice.
From MZ. Since there are no definitive eye-witness or holographic accounts of the Dharma as originally promulgated and since there are, in fact, a variety of Buddhist Paths, it does not seem appropriate for any one school to claim to be authentic - at the expense of others which would, in that event, be considered heretical.
My Response. In the Digha Nikaya, the six heretical doctines are carefully presented to us from the people who first heard them from the Buddha Himself, passed down through the ages by monks whose job it was to remember these holy teachings discourses, until they were committed in writing.
There is no doctrinal disagreement between the two main schools, the Theravada and the Mahayana, only a difference in emphasis and interpetation of the same core teachings. Non-Dharmic teachings are obvious and can be clearly seen. The Buddhist Councils removed any sect that was causing a schism in the Sangha, just one of the many offences the Buddha spoke out against.
The Buddha spoke clearly and definitively about ‘karma’ and ‘re-birth’ Volitional karma is the essence of the Buddha’s teachings. It is within accordance even with Western, Classical Physics. It is nothing more than the teaching of ‘cause and effect’. Re-birth is an allegory for the fact that ‘energy’ can be ‘destroyed’ or ‘created’ but can only change form. Without the karma teaching, one moment to the next, can not be changed in the cause of self-development.
From MZ. I suppose that in the final analysis everything depends on the interpretation an individual places on the Four Noble Truths. If that interpretation leads him to Buddhist Salvation, there can hardly be an objection by anyone. Languages change with distance and time. The Truth exists independently of these. The validity of that Truth is established experientially.
My Response. Meditative insight, particularly in the Ch’an/Zen tradition ‘precedes’ scriptural understanding. The Four Noble Truths prepare the Mind for intense meditation, and it is the meditation that will eventually lead to spiritual freedom. A freedom that is in essence pure wisdom. Allowing the receiver to understand all the Buddhist sutras and sastras,
From MZ. I hope this helps to clarify our position.
My Response. My questions were do you deny the teachings of;
1) karma. 2) Re-birth.
These question have not been directly answered, but I would be most interested in hearing you view in this matter.
Thank you.
|
|
|
Post by Shi Da Dao on Apr 1, 2007 22:12:29 GMT 1
Dear Members
Master Xu Yun (1840-1959), was always careful about how he taught the Dharma. Although he carefully helped all who came for instruction, and taught both inside and outside of China, (including a fascinating conversation with the English Buddhist author John Blofeld), he never deviated from the Lord Buddha's essential method.
Sila - or correct moral behaviour - was never considered open to compromise. Teaching others is a grave moral and karmic responsibility. How we teach, and what we teach, will always come back to us. By helping others attain the best that they can, teachers have to strive to purify their own natures, and their own spirits.
There is only one Mind Essence. Life shares in this Mind Essence, and Ch'an provides a method (amongst many), to realise this essence. The Ch'an method is the Ch'an method. It is not psychology and it is not sociology. Culture, being a product of both of these subjects, including history, etc, is not the point of Ch'an.
Ch'an, through 'direct pointing', and sustained practice, 'breaks through' the movement of the Mind, to the quiet essence that lies beyond all thought. The quiet essence that lies beyond our own personalities, our own culture and our own history. All these things are 'relative', but the essence is eternal and non-changing. And that which 'changes', should not, and can not be taken into account, when we strive to penetrate to the essensial void of our Mind - or 'sunyata'.
Thinking about thinking, does not get 'beyond' thinking. We ensnare ourselves ever more, if we can not take a step back from our thought processes, still the Mind, and perceive our nature. More thinking, is just more thinking, no matter how sophisticated that thinking is.
Master Xu Yun lived a simple life and did not discriminate between the 'senses'. All things were equally void, and all things were treated with equal compassion. Laying down the thinking process is a foundational practice. Thinking that one is doing this, and why, is not laying down thinking. Sitting in a quiet place, focusing the Mind upon the breath, and upon itself, with or without a kung an or hua tou, will eventually 'still' the Mind. The practice must be undergone.
Master Xu Yun spent some of his long life living in a cowshed. Circumstance meant nothing to him, if he was not freeing living beings from their suffering. It is the example of the great masters from old, that we should draw our inspiration. Thus doing, we build the Dharma anew - relevant to the time we find ourselves living within.
We must remember that the Dharma we encounter, has been preservced by many thousands of people before us, and fore us. The Dharma at its core, does not age, and does not corrupt. By applying it to the modern age, we help it to survive for our children and grandchildren. Like master Xu Yun, we should not allow trivial, existential circumstance to cloud our view of the Dharma.
Regardless of how we live, we must sit strongly, and penetrate through to the void, and bring compassion to all beings.
Thank you.
Shi Da Dao
|
|
|
Post by Shi Da Dao on Apr 3, 2007 10:55:04 GMT 1
Dear Members
What is the Ch'an method? This is a very important question, and the answer to this question, must be clear, concise and applicable to our Mind, as it is.
Perhaps a definition should start with what it is not. Ch'an is not an expedient method - it is not a form of psychology or psychotherapy. It is not a mode of social adjustment, and it is not designed to make the practitioner 'comfortable' in their unenlightened state. It does not compromise, or seek to compromise with the ego. It does not change with circumstance, but serves to 'penetrate' to the essence of all circumstance,
As such, no one set of circumstance, maybe considered any better, or preferrable to any other. As to choose one set of circumstance, over another set of circumstance, is the exercising of the dualistic Mind condition, that the Ch'an method serves to penetrate and transcend.
There are two types of Ch'an;
1) Tathagata Ch'an. 2) Patriarch Ch'an.
Tathagata Ch'an is the study and application of the scriptural Dharma. It is the full comprehension of the Vinaya, Sutras and Abhidharma teachings, based upon gradual understanding, and the deepening of meditation over-time.
The Patriarch's Ch'an is not like this. It does not deal with the constructs of the intellect. Its method penetrates to the Mind Ground - that exists before the intellect begins to function. The Mind Ground is the basis of all Mind experience. It is the underlying essence. Patriarch's Ch'an calls for the 'lying down' of all concerns, so that the surface movement of the Mind is 'stilled'. With further practice, the perception of the Mind Ground will appear. Then, that which 'perceives', and that which is 'perceived', merges into an all embracing 'oneness'. This experience is considered the basis of 'enlightenment', as conveyed in the Buddhist sutras.
However, Patriarch Ch'an does not allow 'words and letters' to get in the way of the perceiving the Mind Ground. After enlightenment, then one may read the sutras and the inherent meaning will be obvious - and not obscured by base ego/intellect.
May all beings be happy and free from suffering!
Shi Da Dao
|
|
|
Post by Shi Da Dao on Apr 26, 2007 10:34:46 GMT 1
Dear Members
There are numerous stories in the Chinese annals, that tell how various Buddhist monks risked both life and limb, to travel on foot from China, and walk all the way to India, to fetch valuable information and texts. Of course, this was before modern communication, and everything had to be literally 'carried', either in one's Mind, or on one's back.
Any journey of such magnitude, has contained within it, tremendous sufferings, of one sort or another. And yet, the monks involved, very rarely ever mention the suffering they had to endure. Occasionally, it will be noted in passing, that a monk dropped-out of the journey, through illness, or perhaps death, but nothing is ever made of such circumstances.
This reality is often missed or by-passed by the average reader (or listener), as somekind of 'quaint' device of literature, used to shorten a story that could be far longer, if it was allowed to be so. But infact, the monks, by and large, where firmly established in the Mind Ground, or what the Ch'an teachers referred to as the 'host' position. Simply put, they did not identify with their ever-changing, physical circumstances (what Ch'an teachers refer to as the 'guest' position).
The 'host' position, is the realisation of the underlying emptiness of phenomena. It is called such, because a 'host' does not go anywhere, but patiently waits to receive all callers. Whereas a 'guest' on the other hand, is by definition, never settled, always on the move, and subject to 'change'.
The Ch'an method, skillfully 'penetrates' the thin layer of phenomenal activity, and when the emptiness is fully cognised and merged with, then one sees clearly that passing phenomena is nothing more than froth or a bubble, with no substantiality whatsoever. And that includes all our fears, pain and suffering. A new perspective is achieved, from which there is no back sliding. Pain and pleasure are perceived as two-sides of the same coin, employing the same energy to manifest differing attributes of what it means to be 'human'. Pain is not 'bad', and pleasure is not 'good', they just 'are' - and we expereince either as time and karma dictate.
Indeed, Huike, the second Ch'an Patriarch in China, taught His Ch'an outside the walls of established Buddhist monasteries that did not accept the Ch'an method. In the end, it was Huike who would attract the biggest crowds, as people came to hear Him teach the Ch'an Dharma. It is said that the Abbot of one such monastery, resenting Huike's success, reported Huike to the authorities on a ficticous charge. Huike was arrested, tried and sentenced to death. During this whole affair, His Mind did not move, and He did not stray from the Mind Ground. On the way to His execution, he merely committed that He just had a karmc debt to settle.
This shows clearly, that the Ch'an method and result, is firmly beyond the 'phenomenal', or 'guest' position.
Thank you
|
|
|
Post by Shi Da Dao on May 8, 2007 18:14:04 GMT 1
Dear Members
As a Ch’an Buddhist - I have been involved with the Benedictines in an inter-faith dialogue. Recently, I read a book entitled ‘Who Wrote the New Testament?’ (by Mack). Basically, when viewed from the academic perspective, there is no evidence whatsoever for the physical existence of Jesus Christ. The oldest part of the New Testament is Paul’s Letter to the Galatians - about AD 40 - and that has a very different picture of Christ as presented in the synoptic gospels, written, incidently between 70 AD-120AD.
Now, whilst explaining this to a friend of mine, she pointed-out that more or less the same situation exists for the ‘historical’ existence of the Lord Buddha. Outside of the Buddhist scriptures, for the tme the Lord Buddha is said to have physically existed, there is no evidence whatsoever. Objective evidence of the existence of ‘Buddhism’ as a path to liberation, comes to use from the Rock Inscriptions ordered by emperor Ashoka - some 250 years or so after the Buddha had entered pariNirvana.
But then, many Greek philosophers exist to us, merely through their teachings. As they do not claim a ‘divine’ origin, nor demand ‘blind faith’, all we need to know about them, is what they thought. The details of their actual existence seem rather banal and minor to the sheer depth of their insight and understanding of both the universe, and our place within it. I tend to see the Buddha in this light.
There are major differences between Christianity and Buddhism of course, and there are, (to be fair), many strands of Christian thought that are not part of the ‘mainstream’ church that claims Christ solely as the ‘Sone of God’, to the exclusion fo all other philosophies. The Gnostic Christians, did not view Christ as a real person, but rather a constructed gate-way to higher wisdom.
Perhaps the Lord Buddha is like this as well. Buddhist scriptures do seem to convey the intellect of a single, coherent and constant human being - particularly in their ali manifestation. The Lord Buddha speaks directly to us, the listener and reader. He instructs us in hows to change our Minds, through meditation, and modify our behaviour through discipline. No inter-mediatory ‘faith’ is required for Buddha’s teaching to be effective. No faith in His teachings, nor indeed, in His existence - as belief in either one will not free use from the suffering inherent in Samsara - the round of birth, death and re-birth.
I think the Lord buddha did exist, because, despite two hundred or so years between His supposed passing, and the writing down of his teachings, when the teachings were written down, the philosophy was more or less complete, as if it had been memorised and passed-on in an attempt to convey it completely, from one generation to the next. And the insistance upon the purity of ‘action’, as one of the Noble Eight Fold Path, probably prevented any lying or falsification from taking place, through fear of bad karmic results!
And if the academics - Gruber and Kersten are correct (see: The Original Jesus - Buddhist Sources of Christianity), then early Buddhism might well have effected the development of early Christianity. Christ might have been a Buddhist, if indeed, He existed!
May you all be happy and free from suffering!
|
|
|
Post by Shi Da Dao on Aug 18, 2007 10:54:01 GMT 1
Dear Members Ch'an practice can seem vague, illusive and contradictory at times. This is because the method of Ch'an, incorporates a direct cure for the multitudenous manifestations and variations of the ego. When the ego is firmly 'checked', it protests both loudly and strongly - the Ch'an method strikes, blocks and parrys in such away, that the ego has nowhere to go, and can not attach itself anywhere! It is only the limited ego that finds the Ch'an method vague, illusive and contradictory. The method must be clear, so that full enlightenment can be achieved (anuttara-samyak-sambodhi). Correct, enlightened guidance is crucial, so that one's effort in the Dharma is not in vain. Routines of ego habit, and the accompanying physical rituals are not Ch'an. Ch'an is a direct method - not a school that ensnares and places false boundaries in the way of development. Vimalakirti, the enlightened layman who was a contemporary of the Lord Buddha, was relentless in His teaching of the patient endurance of the uncreate (anutpatikka-dharma-ksanti). As we read this stripture often, and with vigour, I have included Robert Thurman's translation on the Ch'an site, which may be accessed here; Vimalakirti Nirdesa Sutra (Tibetan) chanbuddhismuk.proboards34.com/index.cgi?board=dharma&action=display&thread=1187425802This is within the 'Dharma Words' section of Master Xu Yun, which may be accessed here: Dharma Words of Master Xu Yun chanbuddhismuk.proboards34.com/index.cgi?board=dharmaThe Vimalakirti Sutra should be read carefully from beginning to end, over-time, and with a clear and respectful attitude of Mind. Mahayana sutras such as this, contain a deep and profound guidance for the full and total realisation of 'sunyata', or 'emptiness'. Vimalakirti further teaches about the 'emptiness' of true emptiness, to wipe-out any notions the ego might have, of a presumed deluded idea of 'emptiness', which is not empty at all! Vimalakirti's method cuts through all outward manifestations, firmly exposing the undelying 'voidness' of all phenomena. Worldly beings, claiming spiritual insight, will not understand that their worldliness is cut through, from the very beginning. Vimalakirti's wisdom, cuts through those practicing and teaching the heretical dharma and false Ch'an. Ignorance can not stand-up to the patient endurance of the uncreate (anutpatikka-dharma-ksanti). This sutra cuts through boundaries, such as the presumed boundary between 'lay-person' and 'monk'. Indeed, in the forward to the Charles Luk version of the translation of this sutra, Zen master Taizan Maezumi Roshi has this to say: 'And in chapter 7, when Sariputra, in talking to a goddess, discriminates between liberation and samsara and between men and women, believing women to be inferior to men, he is ridiculed by the goddess, who threatens to use her supernatural powers to transform him into a woman. Here we clearly see the sutra expressing a firm belief in the superior position of the understanding of Mahayana lay practice as opposed to the limited Hinayana understanding of monastic practice. Another incident in the sutra that supports this belief involves Mahakasyapa, one of the Buddha's foremost disciples, best known for his austere practices. He reflects upon his own Hinayana practices by commenting on how powerless they are in that they only satisfy his own liberation but do not positively influence the liberation of others. These incidents express the spirit of the Mahayana. In the sutra, Vimalakirti himself is rendered as the ideal Bodhisattva. Buddha calls him "the highest Bodhisattva among all sentient beings". Vimalakirti himself says, "I am sick due to the sickness of all sentient beings", thus revealing the dynamic essence of a Bodhisattva's practice.' The ego may don robes of office, suits of power, or surround itself with the structures of temporal power, false dharma and heretical C'han. But we are ALL potential Bodhisattvas, as the enlightened Mind Ground underlies all of ego activity. In this sutra, the compassion of the Buddha, and the compassion of Vimalakirti work together, to reveal the underlying, enlightened essence of all phenomena. A true Bodhisattva cultivates the Four Immeasurables (catvari-apramanani), boundless kindness (maitri), boundless compassion (karuna), boundless joy (mudita) and boundless indifference (upeksa). Upeksa allows us to feel intensely, but to remain non-attached to feeling, so that it does not obscure the True Mind. Upeksa frees us from the dangers and limitations of our own ego structures, so that we may ineract on a daily basis, without being attached to the void, or hindered by phenomena. The Vimalakirti sutra should be read a bit at a time, and a line or two used in daily meditation. Yours in the Dharma Shi Da Dao May all beings be happy and free from suffering!
|
|
|
Post by Shi Da Dao on Aug 22, 2007 10:08:00 GMT 1
Dear Members As the months roll by, and the passing of Richard Hunn sinks in, I have been pondering the direction of this board, and the Ch'an path of our lineage, inparticular. Listening to the void, has been my preferred method. And I have come to the conclusion that Richard would have agreed to me sharing my Ch'an experiences with you, in the form of an informal blog-like creation on the site. I intend to add occasional stories, guidance and insights in to Richard's life, and how he conveyed the Ch'an method to me. There are my memories of course, but there is also a wealth of written correspondance to access and quote. As always, any questions can be emailed to me at; chandao@fastmail.fm Thank you. Ch'an Blog-Remembering Richard Hunn chanbuddhismuk.proboards34.com/index.cgi?board=intro&action=display&thread=1187773128
|
|
|
Post by Shi Da Dao on Aug 27, 2007 12:11:25 GMT 1
Dear Members What follows, is today's entry to the Ch'an Blog. However, this entry has been dominated by the relevancy of Ch'an in the world today. I have had a number of conversations of late, with numerous people, regardling whether the Ch'an method should be changed to suit prevailing circumstance, below is my response. ------------------------------------------------------------------------------------ Ch'an Blog - Remembering Richard Hunn chanbuddhismuk.proboards34.com/index.cgi?action=display&board=intro&thread=1187773128&page=1The Ch'an method is an interesting one. And the fact that it has often been viewed as 'illogical', or highly idiosyncratic, has led to the method being misinterpreted and misunderstood. In the course of one's Ch'an training, one may, or may not, study Buddhism. The problem with engaging the intellect in a course of study when one is Ch'an training, is that the very nature of the training, undermines and uproots the intellectual, knowledge gathering process. To 'intellectualise' Ch'an training, is to try 'run', whilst standing 'still'. This is because the ego/intellect is the very structure that causes the surface movements of the Mind, that serve to obscure the essence of the Mind Ground. It is this very Mind Ground that one is endeavouring to penetrate with the Ch'an method. This is the sole aim of Ch'an training. What is interesting here, is that the Mind Ground never changes. The Mind Ground is the essence of the human Mind. Everything external to it changes, the Lord Buddha taught, and science would concur. From the Buddhist viewpoint, a new ego/intellect congeals around the Mind Ground, with each new birth, and around the ego/intellect a body forms with its six sense organs, simultaneously creating a world of corresponding six sense objects. Karma guides this development, and rom life to life, our personalities, gender and circumstance constently shift, scatter and reform. From the purely scientific perspective, evolution teaches that the body with the six sense organs, slowly develops and changes at the genetic level, from one generation to the next. The point here, is that no matter which model one actually subscribes to, 'change' is a fundamental element of it. In early Buddhism, 'anicca', or 'change' is a fundamental teaching. The Lord Buddha taught that as things change, they are unsatisfactory, because our ego/intellect seeks permanency, where there is none - this gap between 'desire' and 'reality' the Lord Buddha termed 'dukkha', or 'suffering'. This is undoubtedly correct, helpful and a good teaching for those who wish to bring their Minds under control. This is the 'Sravaka', or 'Hearing' stage of the Lord Buddha's teachings Those who follow these early teachings to their conclusion, and attain Buddhahood, are termed 'Pratyeka-buddha'. These beings live apart from human-kind, and dwell in an 'enlightenment' that is purely one-sided, and not complete. Their peace of Mind is dependent upon their circumstance, hence they retire to quiet areas, with ample food, away from the suffering of their fellow humanbeings. The Lord Buddha taught that the Bodhisattva stage is the highest state realisable by humanbeings. As a Bodhisattva has attained to the perception of, (and merging with), the Mind Ground, fully, and beyond any discrimination. The ego/intellect nexus has been fully transformed into 'Prajna', or 'intuitive wisdom'. The Bodhisattva has gone beyond the 'sravaka' and 'pratyeka-buddha' stages, and attained to the Mind Ground. Out of compassion however, the Bodhisattva has made a vow not to entire parinirvana - (that is, full extinction of suffering), until everyother being has been freed! To realise the Mind Ground, is to directly perceive, beyond the subject-object dichotomy, the fundamental, and pristine 'sunyata', or 'emptiness' of all phenomena. This is emptiness of the Mind, body and evrey in the environment, including the environment itself, and that which perceives it. It also has the further implication that CHANGE itself is empty. One of the main causes of suffering, is that humankind seeks permancy in that which is forever changing. And yet, in the end, the Lord Buddha advocated the direct penetrating of the phenomenal world, which includes the Mind, body, and the world it interacts with, (together with that which perceives the interaction). The realisation of 'sunyata', or the 'emptiness' of 'change', is the Mahayana antedote to the suffering of humankind. To put it more succinctly - the Ch'an method, is a direct method of penetrating the nature of changing phenomena. It is a method that has been developed over hundreds, if not thousands of years. It is tried and tested and has genuine followers in the world today. Its method 'cuts through', directly, the prevailing existential circumstance - regardless of 'where', or 'when' the circumstances prevail. This means, of course, that one could, in theory subscribe to any religion, and still apply the Ch'an method, or indeed, any type of Buddhism. The circumstances are 'empty', and, therefore, do not matter to the Ch'an method. Today, I have been involved in many discussions about circumtance and changing times. Is the Ch'an method relevant to the modern, Western world? One might ask, in the same breath, as to whether the Ch'an method is relevant in the modern, Eastern world, as well? Or, if one really understood the Dharma, one would not ask such questions, because one would know, that the Lord Buddha has said clearly, that 'empty space' peremeates the entire universe, pure and clean in the Ten Directions, and the Three Times. To view the phenomena as 'here', or 'there', is to fall into the trap of materialist identification, whereby, we are defined not by the fact that we all have a pure, unified Mind Ground, but rather by the shape, size and colour of our body, the language we speak and the geographical area we are born within. All this is 'anicca', or changing phenomena. It has no permanency, and therefore, should not be used to base one's judgements upon, when considering the validity of the Ch'an Dharma. The Ch'an method, if properly understood, cuts through ALL annica circumstance, thus returning the spiritual seeker to the essence of the Mind Ground that underlies all phenomena. This is inaccordance with the Ch'an method, began by the Lord Buddha, and it is inaccordance with the sutras spoken by the Lord Buddha. Nowhere in the Buddhist sutras, does it say that the Dharma can be compromised, changed or adjusted, to suit changing, circumstancial sets of phenomena, that come and go, like dust in the wind. The business of Ch'an therefore, is not the changing phenomena, but rather the realisation of the empty essence of that phenomena. To mistake the changing phenomena for the Ch'an method, is to fall into the trap of heretical Ch'an. And metaphorically, put the cart, before the horse. The Ch'an method appears difficult because the ego it intends to over-come and transcend, has been in control for a very long time. It is in the ego's best interests, to sully, defile and misrepresent theCh'an method in this Dharma ending age. As master Xu Yun pointed out, all one needs is knowledge of how to proceed, and then to proceed correctly. And the Lord Buddha warned that to misrepresent the Dharma in anyway, leads to very bad karma indeed. This 'Great Affair' requires the correct Ch'an method, transmitted through clear lineages, if all being everywhere, are to be delivered fromt he suffering of samsara. In the final analysis, the Ch'an method can not be viewed as being relevant for 'here', or 'there', but only relevant to free the human Mind from its own trap of delusion, wherever that human Mind happens to migrate. Thank you. Shi Da Dao
|
|
|
Post by Shi Da Dao on Sept 5, 2007 9:48:24 GMT 1
Dear Members Yesterday, I received through the post, a hardback copy of Ch'an and Zen Teachings, Volume 3. Printed in 1962 - as a first addition, according to the information contained within the cover. I have been trying to acquire hardback copies for a number of years, and they are very rare, very expensive, or both. Just recently, two have become available over the internet, one in the UK, and one in the USA. Originally, my intention was to gather together the complete series - Vols. 1-3 - and present to Richard as a gift. He had read them years ago, possibly when they first were published, but he did not own any of the older versions. We both have the later paperback versions, and as excellent as these books are, the publishers decided to leave out various photographs in the re-prints. And I am not sure what else, if anything, is missing from the later editions. No doubt, as time goes by, and circumstance conspires with me, copies might fall into my hands. The original copies are important, as a record of the complete book, as Charles Luk intended it to be received by the general public. Charles Luk, whilst living in Hong Kong, translated the texts from the original Chinese, into English, with the intention that English reading Buddhists, might be able to use the texts to accompany their meditation practice. And it was further intended that the meditator be as self-sufficient as possible, in this practice, like the Ch'an practitioners of old, who lived in quiet, remote areas. The text chosen, not only give a systematic unfolding to spiritual development, but they also present the Ch'an path of master Xu Yun and his disciple - Charles Luk. This is our lineage. Obstensibly, this is the path of the 'enlightened layperson', or more formally, the path of the Bodhisattva, as taught by Vimalakirti - the very reason why Luk chose to translate this sutra. The path is often called 'lay', to breakup the attachment to the 'ordained' path, that exists in the Minds of many practitioners. Infact, this must not be taken as being anti-ordained, far from it, many members of this path have indeed been monks, and some of those monks, have been taught by enlightened laypeople. This was the case for me. I was ordained and studying Buddhism through the ordained path, when the layman, Richard Hunn (Upasaka Wen Shu), came into my practice, and freed my Mind from its inherent attachment to both 'Buddhism', and the 'status' of the ordained path! I wrote this article out of memory for that time; The Original Buddhism ezine.kungfumagazine.com/ezine/article.php?article=626The True Mind is beyond 'lay' and 'ordained'. The Mnd Ground underlies all phenomena equally. It manifests into all sorts of things, but the Mind should not be allowed to 'stop' on any single 'thing', and obscure its essence. Therefore, the Dharma is passed on, but there is no-one to receive it! Ch'an Blog: Remembering Richard Hunn chanbuddhismuk.proboards34.com/index.cgi?action=display&board=intro&thread=1187773128&page=2
|
|
|
Post by Shi Da Dao on Oct 1, 2007 9:47:14 GMT 1
A year ago today - Richard Hunn passed away. I was aware that he was ill, and that he was in hospital again - in Japan. I felt that his Mind was clear and bright - behind the illness and its symptoms. Being at a distance, (as I was), I was disconnected from the immediate experience of the effects of his illness upon his existential life. Of course, he was cared for by his wife, and his son.
The passing away of anyone, is not a simple matter. It is more than just a light going out, but indeed, a light is lost. For when the light fades - that which it once illuminated, fades as well. Pandit Nehru - the leader of India, described the passing of Mahatma Gandhi as 'The light of my life has gone out.' A good person iluminates the surrounding world, far and wide. Bringing understanding, compassion and perspective to the changes that define our presence. In many ways, Richard lit his own path brightly, through his love of knowledge, and his perpetuation of wisdom.
And despite his air of the refined, and advanced scholar, he met the trials and tribulations of ordinary life, as you and I would do. He did not lock himself away. Or insulate himself from the world, but experienced the 'ordinariness' of everyday life, as strongly as anyone could do. He was very much a human-being, intouch with what it means to be 'alive'.
His practice was very deep. When he lived at the Buddhapadipa Temple, in Wimbledon, south London, after many weeks of study and meditation, he was asked to stay-on as an ordained monk. Obviously, this is not a decision to take lightly, nor is it a path that should be rushed. Richard felt that he had work to do in the outside world - and that the stage of being that he was aiming for, was beyond that defined as 'monk', or 'lay-person'. He was taught by Charles Luk that the essence of all phenomena that presents itself before the senses, and the senses themselves, are empty in the then directions, and share exactly the same essence. Terms such as 'monk' or 'lay-person' then, become just obsticles on the road to self-realisation.
And when we were discussing this idea of the ultimate essence of things being exactly the same, he sent me a postard from Japan, with a note written on it, with the following quote:
'"I proclaim there is absolutely no difference between a layperson with a mind (citta) which is liberated, and a bhikkhu which has been liberated for a century." SN5.410
And again:
"The layperson Tapassa, because of hearing the Tathagata, has gone to utmost supreme trancendense... and has his being in the enlightenment of the immortal itself." AN 3.451
At the time, a high ranking monk of the Theravada order - whom Richard had taught many years ago, was of the opinion that lay people were not members of the sangha - and could not achieve enlightenment, etc.
Of course, what mattered most, was not the use of words, in the exchange of ego constructs, but rather the securing of the piece of Mind that comes from fully perceiving and merging with the essence of the Mind that is aware of all things.
Thank you
|
|
|
Post by Shi Da Dao on Oct 13, 2007 10:18:26 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.)
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
|
|
|
Post by Shi Da Dao on Oct 19, 2007 10:04:33 GMT 1
Dear Members
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.
Thank you
Shi Da Dao
|
|