|
Post by Shi Da Dao on Dec 12, 2020 8:38:04 GMT 1
Demonic Possession - Giving-Up Unnecessary Things I was once asked by a Christian priest how I would approach the pastoral care of a person suffering from ‘possession’. In other words, a man, woman or child who was assumed to have had their mind and body ‘invaded’ by a demonic entity. I surprised this enquirer by stating that in Asia – this type of thing is not unknown and happens outside the influence of the Judeo-Christian tradition. The Christian priest (a member of the Catholic clergy) was surprised by my answer as he thought that ‘possession’ only happened to Christians who were a) ‘baptised’, and b) ‘devout’. He explained that the devil attacks those who love god the most – or who are so innocent and pure (‘god-like’) that the devil resents their presence in the world and sends his minions to sully this purity. I was only vaguely aware of these things at the time. My understanding was distinctly ‘Chinese’ because that was the cultural milieu within which I was raised. Demons – or negative beings trapped in a hellish realm through their own accumulated bad karma – sometimes develop the ability to temporarily enter the mind and body of a living-being in this realm. This is what I knew then with any great certainty. Regardless of how disruptive these occupations can be – they can only ever be temporary as the entity involved is already ‘disembodied’. This does not mean the ‘possession’ will not last a long-time – but it is a mistake to assume an attitude of ‘permanency’ as such an idea makes no contextual sense. The problem arises from the ‘disruption’ such an unwanted or uninvited occupation causes for the individual concerned, their family and broader community (as on rare occasions – the death of those possessed is recorded). The person ‘possessed’ tends to give-up regular life and may stop washing, dressing, proper toileting and interacting. Much of the time may involve violent or sudden outbursts of screaming, strange talking and abrupt (dangerous) actions of the body (this sudden ‘violence’ explains why many such people end-up tied to a bed for their own safety). Emitting strange guttural sounds and speaking in different voices is common – as is expressing unexpected languages. Some people appear to regress into an animal state and ‘growl’ all the time whilst walking on all fours, etc. Muscular contortion is normal – as the individual twisting his or her arms, legs and spine into unusual positions (a type of ‘instant’ yoga). Undisciplined defaecation and urination are normal as the sufferer no longer retains any control (or ‘awareness’) of their body in a conventional sense that is conditioned by social norms. Social norms no longer apply in the state of demonic possession. The theological position involves the idea that malignant spirits (linked to a negative divine entity) enter the mind and body of a living victim – for reasons unknown (but which can be speculated). Buddhism links this to karmic entities – whilst Daoism allows for polytheistic gods and spirits, etc. The modern medical position is that none of this religious explanation is correct and that the cause of this illness is generated within the mind and body at the chemical level – conditioned by external experiences, etc. Ancient religion and modern science offer two valid interpretations of the malady and it is up to us to frequent ourselves with all the knowledge available. Belief in a particular religion is not required to study the history, culture, theology and philosophy of each religious tradition (which millions still take literally). Know your subject thoroughly and prepare yourself suitably before getting directly involved in any issues of mental health or supposed demonic possession. The Chinese Ch’an Master does not accept any of this. He or she sits manifesting an open and expansive conscious mind that is indifferently ‘aware’ whilst simultaneously ‘embracing’ all of the universe. This consciousness is free of all vestiges of greed, hatred and delusion, and is ‘empty’ of any permanent notions of a permanent self. All physical phenomena are understood to ‘arise’ and ‘fall away’ within this Great Void. As the Ch’an Master is neither ‘attached’ to the void nor ‘hindered’ by phenomena – the supposed ‘demon’ has absolutely no way of reinforcing its delusionary manifestation in the presence of the Master. The Master may sit and quietly meditate – using a radiating ‘prajna’ (Profound Wisdom) to undermine the manifestation and return it to its ‘empty essence’ (thus ‘dissolving’ it) - or assist the ‘uprooting’ process by chanting a suitable mantra or section from a sutra. In this context, demons are overcome through the application of a disciplined ‘patient endurance’ and a ‘zeal’ for perfected practice. An ordained monk or nun might also use the ‘spiritual force’ accumulated through their practice of the Vinaya Discipline over a long period of time. This grants them the ‘moral right’ to uproot a demon, etc.
|
|
|
Post by Shi Da Dao on Jan 18, 2021 9:48:44 GMT 1
Timeless Moment Regardless of the circumstances of your inner or outer existences - ‘non-perception’ lies as the foundation of ‘perception’. This is an example of the modern, scientific understanding of the historical Buddha. Non-perception is the ‘void’ or ‘empty mind ground’ - whilst ‘perception’ equates to the ‘form’ or ‘material world’. The latter, of course, also includes the physical body regardless of just how personal the body might feel to each individual. This is because the ‘inner’ and ‘outer’ body – regardless of its wondrous and complex biological structure – is a manifestation of the material universe. The Buddha explains this very clearly in the Four Noble Truths through his understanding of the Five Aggregates. In this teaching, regardless of Buddhist School, it is always stated that ‘rupa’ (matter) is the foundation from which human consciousness emerges at conception (and returns) at physical death. The Buddha is of the opinion that these designations can be ‘perceived’ through meditative practice and clearly observed through developed ‘insight’. The Ch’an School agrees with all this and every genuine Ch’an Master is aware of these teachings and can explain them at will. However, the Ch’an Method – as it is not concerned with any ‘attachment’ to words and sentences – the concept of ‘direct perception’ is the key to realising full enlightenment ‘here and now’ free of all distractions. This is the ‘Patriarch’s Ch’an’ which provides the ‘breakthrough’ that leads to the understanding of the ‘Buddha’s Ch’an’. The ‘Buddha's Ch’an’ is premised upon ‘listening’ to or ‘reading’ and ‘understanding’ the entire spectrum of the Buddhist Sutras (literally thousands of specialised texts). A genuine Ch’an Master, however, understands both modes of being exactly, but will not accept only the ‘Buddha’s Ch’an’ without the achievement of the ‘Patriarch’s Ch’an’! In other words, simply remembering words and sentences is not considered adequate enlightenment within the Ch’an School. Life can appear chaotic, confusing, happy or sad, etc. Life can be hellish, sublime or anywhere in-between. Social interaction (and relieving of suffering) are matters of culture and politics, but inner realisation is a matter of self-study – that is ‘the study of the inner essence’ - which is always carried-out alone and in isolation. Eventually, this deep and profound realisation (as ‘void’) must be fully ‘integrated’ with the physical universe (or ‘form’) so that no difference can be found anywhere. This is nothing less than the multitudinous ‘penetration’ of the empty mind ground that is free of all material impediments! The mind must be ‘stilled’ and then this state of ‘stillness’ must be further ‘purified’ through ongoing study. When practiced effectively this ‘stillness’ will appear to ‘expand’ and embrace all things without exception. These three stages: 1) chaos, 2) stillness and 3) expanded awareness are the basic foundations of the Ch’an Method. For various reasons, different Ch’an Masters have subdivided these three levels into various and ever more subtle categories of perceptual awareness. A truly enlightened Master instantly understands all these schemata without hesitation as the inherent meaning is automatically obvious.
|
|
|
Post by Shi Da Dao on Feb 6, 2021 9:48:11 GMT 1
Ch’an Digest - Lockdown Monasticism The UK has the highest Covid19 death-rate in the world! To date, over 100,000 men, women and children have died. Covid19 is no respecter of class, gender or age – we are all equally susceptible to its deadly embrace! In the Classic of Change (Yijing) - Hexagram 36 is entitled ‘明夷’ (Ming Yi). This is often translated as ‘Darkening of the Light’ or ‘Brightness Obscured’ with both renderings describing a time when the outside world (literally, figuratively – or both) – is plunged into a natural state of actual perpetual darkness (such as experienced during unusual weather conditions, volcanic activity, earthquake or Tsunami, etc), or is subject to corrupt leaders, debilitating warfare, illness, famine or drought, etc. The ‘brightness’ that denotes a progressive and vibrant society has been compromised so that normal activity in the world has become severely restricted or even non-existent due to the danger that is present. In fact, ‘明夷’ (Ming Yi) can convey a more in-depth explanation of events depicted in the situation. Indeed, ‘明’ (ming2) is constructed using the left-hand particle of ‘日’ (ri4) denoting ‘sun’ - and the right-hand particle ‘月’ (yue4) referring to the ‘Moon’. As both the ‘Sun’ and the ‘Moon’ are shining with full intensity, the Chinese ideogram means a situation of out and out ‘Brightness’. In the ancient Chinese-language texts – this ideogram referred to a time of day when the Sun is rising in the sky and the Moon has not yet disappeared – that is ‘Dawn’ - a time of great hope and inspiration for a new day ahead! This is the ‘ideal’ situation involving human society that is a ‘positive’ and ‘inspiring’ tine of unending clarity and insight – which allows great things to be achieved without end! As the ideogram ‘夷’ (yi2) is entering the situation, however, things have changed for the worse. This change is dramatic, traumatic, and out and out ‘negative’! There is no redeeming features and civilised human society has suffered a terrible set-back! The ideogram ‘夷’ (yi2) is comprised of the inner particle of ‘大’ (da4) which translates as ‘great’, ‘big’, or ‘large’, etc, literally ‘something greater than a person’. The outer ideogram is ‘弓’ (gong1) which refers to the use of a ‘bow’ as a weapon. This ‘bow’ is manufactured from a suitably ‘curved’ tree-branch which is strong and yet flexible. Due to this association, this particle can also carry the meaning of ‘bend’, ‘arch’, or ‘curve’, etc. That is, ‘something that is not straight’, or ‘departs from the norm’, etc. When placed together, ‘夷’ (yi2) can refer to a ‘great’ non-Han people who were experts in the use of the bow and arrow - and who lived to the ‘East’ of the Central Plane. In later times, this ideogram was used to refer to any disruptive population, group or tribe that continuously attacked and disruptive the everyday cultural activity of the Han people. As the ‘明夷’ (Ming Yi) Hexagram (36) uses the latter meaning of ‘interference from barbarians’ - this gives a clue when this Hexagram’s commentary was formulated (or at least ‘settled’) - which would have been after the life of Confucius (probably around 300 BCE). Confucius tends to see this tribe as ‘ancient’ rather than ‘disruptive’ - but in later times, this concept took-on the meaning of ‘obliterate’, ‘eradicate’ and ‘destroy’ through ‘violence’. As something bad has happened in society – the ‘wise-person’ turns-away from all forms of social interaction and intently ‘looks within’ to perfect his or her character. This is achieved through silent and seated meditation, interspersed with periods of study deep and profound philosophical texts that assist this process. This fits-in with the current Covid19 Crisis which involves a withdrawal from interacting within normal society to prevent the spread of the illness and keep one another (and the entirety of society) safe! Master Xu Yun (1840-1959) would have told us all to behave ourselves and behave with civility and discipline!
|
|
|
Post by Shi Da Dao on Mar 19, 2021 8:57:11 GMT 1
You Are Free - So Choose...Master Xu Yun (1840-1959) used ‘silence’ and ‘words’ interchangeably as each situation presented itself. His continuous (underlying) question to all enquirers was ‘Have you realised the empty-essence of your mind?’ This was true regardless of the content or context of each conversation and interaction. Even if he had to explain a particular element of the Dharma – he would never let an enquirer ‘escape’ without ‘turning’ their own words so that they pointed back toward the empty mind ground from which they arose. Even with foreigners such as Ananda Jennings, John Blofeld and many others (including a British diplomat), this was the general strategy. No one could evade this ‘trap’ which caught all delusion and dissolved it into emptiness. Even when a Western soldier threatened to kill Master Xu Yun during the (1900) Boxer Uprising – Master Xu Yun was relentless in his performance of Bodhisattva function! Even if this foreign soldier had killed him – the example Master Xu Yun had set would have ‘unlocked’ the soldier’s mind and generated an event full of ongoing and far-reaching change throughout his existence and cultural milieu! This is a matter of ‘looking beyond’ and ‘behind’ the words that Master Xu Yun used – and perceiving ‘where’ each letter has emerged from. Every word manifests out of the void – performs is enlightening function and then ‘dissolves’ back into non-substantiality. All material existence is like this once the mind is attuned to perceiving it. This transcends the ‘surface’ meaning of conventional language and leads the dedicated enquirer ‘back’ to the empty essence of their mind. Master Xu Yun skilfully deployed ‘emptiness’ and ‘form’ in exactly the manner that each individual (or community) required. By realising the empty mind ground – all obstructing karma is immediately ‘destroyed’. This means that all obstructing health issues in the mind, body and environment are immediately ‘dissolved’ in an instant so that the negative karma is ‘removed’ forever. This is the end of all duality which serves as the foundation of all human suffering – and sets the human mind ‘straight’. Although historical karma is removed and no further (negative) karma is produced – the existential body may still be the depository of greatly reduced poor health, disability, injury or illness, etc. As the mind is now ‘free’ the body as a vehicle is experienced in a ‘non-attached’ manner, with the power of unlocked wisdom, compassion and loving kindness not only (instantly) changing the relationship one has with the body, but of course, also transforms the manner in which the individual mind and body manifests in the world! This is because when an individual gains enlightenment – the Bodhisattva function is fully unlocked and permeates (through the mind and body) out into the environment – exercising its ‘freeing’ function! Sometimes, individuals completely heal from ALL ailments, injuries and disabilities – whilst in other situations – an enlightened individual becomes thoroughly ‘detached’ from the physical body so that its status becomes irrelevant. This is the same for those experiencing old age and the slow transformation of the body into a more mature manifestation. Eventually, of course, the body will ‘fall away’ in a timely manner in a process that is completely natural and not to be feared. Master Xu Yun prepared all living-beings to face this process without hesitation or fear.
|
|
|
Post by Shi Da Dao on May 11, 2021 20:01:15 GMT 1
Master Xu Yun – Dealing with Criticism! Many forget that Master Xu Yun was not always respected whilst he was alive. There were many so-called Masters who vied for what they saw as political influence and temporal power – and were corrupt, greedy and arrogant! Master Xu Yun was a problem for this type of person as he was entirely detached from the physical world and had no interest in it. As far as he was concerned, he kept his attention firmly fixed upon (and integrated with) the ‘empty mind ground’ - and did not let his attention wander outside for any reason. His opinion could not be swayed and his support or opposition could not be ‘bought’. Although he raised endless amounts of money, this only passed through his presence to be used to fund building projects that repaired old temples and occasionally constructed new ones. He had no desire for women and when he was falsely accused of homosexual activity – he remained ‘silent’ and even the local Officials were forced to ‘laugh’ at the stupidity of the allegation! Master Xu Yun had no interest in human desire and expressed no preference for it. He had no interest in any type of sexual attachment, practice or expression, as he perceived it all as ‘deluded’. Attachment for material things that are always changing and never satisfying even in their current form – only keeps individuals ‘trapped’ firmly on this plane. This is the cycle of Samsara and it makes no difference how an individual views their gender or desire preference – as it is all equally delusive! Master Xu Yun does not deny the validity of such things – but rather just has no interest in this mode of desirous human self-perception and social interaction. This attitude stems from Master Xu Yun following the Vinaya Discipline and a strict life of complete celibacy in word, deed and thought! Whereas the Bodhisattva Vows allow for sexual interaction (perhaps risen to a ‘Tantric’ level) - the Vinaya Discipline demands an absolute ‘celibacy’ for Buddhist mons and nuns! In China, a fully ordained Buddhist monastic must take both sets of Vows – with the Vinaya having prominence. From the Bodhisattva Vows is an attitude of absolute ‘compassion’ for ALL living-beings and the preference for a vegetarian diet (an issue not entirely clarified in the Vinaya). By keep the mind firmly fixed upon the ‘empty mind ground’, then all ‘noise’ (as in unfounded allegations, threats and misunderstandings) are returned to their ‘empty essence’ and all is at peace...
|
|
|
Post by Shi Da Dao on Jun 9, 2021 15:03:16 GMT 1
Is It Possible to be ‘Detached’ from ‘Sensation’? On the face of it, the answer must be ‘no’, at least not from the position of a healthy, living individual body. Logical assessment has to be used here, for the premise to be understood. If a living body is functionally properly and is consciously awake (as opposed to ‘asleep’), then all the sense organs will be in contact with the appropriate sensory stimuli. The eye with sight, the ear with sound, the tongue with taste, the nose with smell and the body with touch. For the Buddha, the mind is a sensory organ that senses ‘thought’. Of course, when asleep, the mind seems to replicate the sensory world which is no longer ‘directly’ perceived through the body, at least not in the manner typical of the conscious state. A dream appears to contain a visual representation of the world, with all the other senses being ‘imagined’ as existing premised upon the agency of memory. When in the waking state, and if an injury or illness is present in the mind or body, it means that there is ‘dis-ease’ in as much as a continuous, frequent or recurring ‘pain’ and ‘dysfunction’ is present that causes pain of various sorts and of various intensities, and a corresponding psychological reaction of distress and emotional imbalance. This might also include the paralysis of part of a body, or the dysfunction of the brain and central nervous system. In the case of injury and disability, parts of the body may be missing, and/or causing considerable pain and dysfunction, etc. Within the Buddhist sphere of ‘good’, ‘neutral’ and ‘bad’ - illness, disease and injury fall under the category of ‘bad’, or ‘unpleasant’ and denote the continuous experience of abject suffering! Suffering manifests before the mind and throughout the body in a continuous manner so that this psychological and physical ‘pain’ becomes the normal experience for those subjected to it. Whereas an average person may well experience ‘good’ and ‘neutral’ experiences throughout their day – with only a rare occurrence of ‘pain’ - the person suffering a debilitating injury or illness is in a perpetual state of suffering. Not only must those not suffering on a regular basis generate ‘compassion’ and ‘loving kindness’ for such a person, (using ‘wisdom’ to manifest medical treatment and long-term care), but the suffering individual concerned should train their own mind to clearly discern ‘good’ ‘neutral’’ and ‘bad’ feelings from one another as described in the Pali Suttas. This part of the mind discipline prepares the ‘awareness’ capacity to clearly discern one type of sensory experience from another. Such an ability places a ‘barrier’ of perception between that which is ‘experienced’ and the individual who is ‘experiencing’. By achieving this, the process of ‘feeling’ is carefully imbued with a penetrating ‘awareness’ that previously remained on the outside of the experience. This serves to ‘break-up’ the tyranny associated with painful experiences. Instead of a blank and unforgiving ‘wall’ of cold and dispassionate suffering – the Buddha’s method of ‘insight’ training allows the individual to take conscious control of the evolutionary processes and bring to bear a certain ‘non-attachment’ to the experience. Attachment occurs at the point of the perception of pain because the groping mind seeks to ‘grasp’ the unrelenting wall of sensory suffering in an attempt to come to terms with it. This pulls the suffering closer, and intensifies the experience of suffering! By breaking the unrelenting wall of suffering into smaller and easily digestible segments of suffering, the cohesive nature of the painful experience is ‘broken-up’ into its constituent parts where its collective power is greatly diminished. Once the unrelenting wall of suffering is broken-up in this manner through perceptual awareness, the inherent ‘attachment’ implicit in the sensory experience is also ‘broken-up’. Therefore, from a logical position, the use of ‘perception’ to gain control of the painful experience automatically breaks-up ‘attachment’ and reveals the new state of ‘non-attachment! According to the ‘depth’ of this experience, pain may still exist but no longer appear ‘intimate’ or ‘dominant’ to the experiencer, whereas in the advanced meditator, the now ‘indifferent’ sensation of ‘pain’ can be ‘returned’ from its perceptual experience to its non-perceptual origin. In this latter case, pain is completely ‘removed’ from the sensory apparatus when the individual is in a state of deep meditative absorption. It further follows that a Buddhist who has attained to Arahant or Bodhisattva status, etc, will remain in this exalted state throughout the rest of their conscious life and thereby no longer experience a) any pain whatsoever, or b) pain that is dualistic and separates the individual into a suffering-inducing subject-object dichotomy.
|
|
|
Post by Shi Da Dao on Jul 1, 2021 6:21:58 GMT 1
Overcoming the Wall of Impenetrable Thought... The realisation of the empty mind is in reality the attainment of the understanding that all thought is non-substantial and prone to change. Indeed, the very nature of thought itself, as a capacity of the mind, is that it does not exist in the manner it was once understood to have done. Thought is not an impenetrable wall in the mind, regardless of how this might seem to be the case when a beginner first looks into the mind. Every thought has beginning, a middle and an end, and all thought arises, manifests and passes away within the luminous and great void! So much for the substantiality of thought. Master Xu Yun (1840-1959) continuously explained this interior world in these terms, and he always kept his attention ‘fixed’ (without falling into the trap of ‘attachment’) to the empty mind ground – whilst he went about his activities in the world exterior to his physical body. His moral compass was defined by his simultaneous ability to gaze upon the pristine emptiness of the interior of the mind – whilst his body continued to process sensory stimulation from the external world. This is why he taught that every thought, feeling, intention and experience of reaction arose within the great void of the mind, matured as an aspect of interpreting the inner and outer world, and then dissolved back into great void. Mind-states that appeared to be continuous and always present, when properly analysed, are understood to be created every single second of their existence and it is only through a lack of insight into procedure that generates the false conclusion that certain mind-set, feelings and responses are ‘permanent’ and ‘always’ present. Although modern psychiatric medicine can go some way toward ‘breaking’ this delusive attitude – the side-effects can be as debilitating as the problem that needs to be solved. This is because the agency of ‘chemical reaction’ replaces the need to develop conscious awareness of the mind and body’s inherent response mechanisms. This is not to say that modern medicine does not help, as it can be useful to control violent urges that would otherwise overwhelm the modern practitioner – but rather that Master Xu Yun had absolutely no experience of modern medicine in his long life! This is an interesting point to consider. Yes – he did experience various traditional Chinese medicinal cures for physical injuries – but never once experienced any type of modern or Western medicine in China.
|
|
|
Post by Shi Da Dao on Sept 5, 2021 8:01:58 GMT 1
Master Xu Yun - Sitting Like an Iron Mountain!Master Xu Yun (1840-1959) was very clear in his teaching of the Dharma. He was as strict to his disciples as he was toward his own practice of Vinaya-imposed self-discipline. Every Buddhist practitioner follows the Vinaya Discipline to one extent or another. Whereas the fully ordained Buddhist monastic follows hundreds of precepts (which discipline the body and mind) - the average lay-person (who is a Buddhist) takes refuge in the Buddha, Dharma and Sangha and is expected to adhere to the first five, eight or ten precepts located within the Vinaya Discipline – a process of education that also includes the numerous guiding principles associated with the Bodhisattva Vows that do not require a strict celibacy (as do the precepts of the Vinaya Discipline). Master Xu Yun taught advanced monastics, advanced laity, a mixture of the two communities, ordinary men, women, children and even animals. When he met royalty and nobility – their social standing (and dangerous political, cultural and social power) meant ‘nothing’ to him. His spiritual function (and cultural position) was to ‘reveal’ the empty mind ground to all-beings in the Ten Directions – and throughout the three time zones of the past, present and future. Master Xu Yun utilised the ‘Ch’an dialogue’ method of interaction whereby he expertly ‘turned-words’ and assisted each ‘thought’ to return to the empty essence from which it emerged. During Ch’an Weeks of ‘intensive’ seated meditation retreats – he would read Sutras – ask probing questions, break-up deluded mind-sets and demand an absolute commitment to single-minded (seated) meditation. His attitude was like steel and he would ‘sit’ like an ‘iron mountain’. Each Ch’an Week theoretically demanded the death of the participant if they failed to make a suitable breakthrough in their self-cultivation. In reality, this idea arose from the intention of ‘meditating’ until the ‘ego’ dissolved and the empty mind ground was fully comprehended and integrated with. It is the ‘death of the ego’ that was required – rather than the literal death of the living individual. The point of this perspective was to build the greatest level of inner energy (through fear and desperation) so that the required ‘breakthrough’ of insight could be achieved, sustained and correctly demonstrated when asked. Copying the Confucian principle of ‘testing’ the understanding of every scholar-official with an examination – Master Xu Yun often set written exercises designed to ‘trap’ and ‘reveal’ the ego! The human-mind is fickle and difficult to control. Quite often it would ‘pretend’ to be ‘enlightened’ after a training session and Master Xu Yun would help such practitioners by ‘revealing’ this charade and ‘breaking-up’ the offending ego! In the long-term this would genuinely ‘free’ the mind of the practitioner to achieve far more authentic understanding at a future date! All this activity arises directly from the empty mind ground – the only reality Master Xu Yun occupied.
|
|
|
Post by Shi Da Dao on Dec 11, 2021 8:14:57 GMT 1
Master Xu Yun – Internationalist! Master Xu Yun (1840-1959) was steeped within Chinese history and tradition. Indeed, Richard Hunn (1949-2006) once commented that he ‘lived hagiography’. This is because there are many stories about his seemingly incredible abilities that were witnessed by numerous people. Even though a group of strong workmen could not lift a heavy rock – Master Xu Yun lifted it with ease (despite his advanced years). Once he caused it to snow when people were suffering from drought. When he sat meditating in a temple whilst the Japanese Airforce blanket-bombed the area – the temple he was in remained undamaged. Chiang Kai-Shek was a Christian who believed that the whole of China should be converted to this religion. He had the Shaolin Temple destroyed in 1928 and ruthlessly removed anyone who stood in his way – and yet when Master Xu Yun stood-up to him – he took no action against him! Master Xu Yun told him that Christianity had no place in China face to face – and then he wrote a letter stating exactly the same opinion! When the Western and Japanese forces went on the rampage (killing 50,000 innocent men, women and children in Beijing) during 1900, Master Xu Yun walked through the smouldering ruins and could not be touched by the flying bullets and bombs! Even when he was threatened with death by a Western soldier – he remained calm and the soldier let him live! At other times, Master Xu Yun would meet Generals at the head of great armies and persuade them to stand-down and disperse their forces! Various animals would come to him and receive Dharma instruction! Although a Chinese man immersed deeply within Chinese culture – Master Xu Yun continuously enquired as to the welfare of Westerners and made allowances for their behaviour and made plans to have the Dharma translated into English for their well-being. Being ‘Chinese’ did not prevent Master Xu Yun from developing an appreciation of the broader world and the international community. He did not allow the Western world to crush his own identity – but at the same time he strove to help every Westerner to become ‘more’. This Is why we can read the Ch’an Dharma in the English language today! This may be said to be about functioning in the world of activity – but Master Xu Yun could also sit ‘still’ for weeks on end without moving and manifest a perfect ‘stillness’ whilst still in the world. This is a remarkable feat when it is considered that most people experience difficulty and discomfort with just thirty minutes of seated meditation! Most Westerners who encountered Master Xu Yun – and could communicate – were usually taken with him. The British academic – John Blofeld – recorded his interaction with Master Xu Yun in his book entitled ‘The Wheel of Life,’ As John Blofeld was a University English language teacher in pre-Revolutionary Beijing – it appears that he possessed Chinese language skills. Other Westerners are recorded as meeting with Master Xu Yun with photographs taken of the event – such was the respect with which Master Xu Yun was held not only within the ethnic Chinese, but also within the European presence. The Europeans, even if they could not speak the Chinese language, still ‘sensed’ that there was something ‘unusual’ about Master Xu Yun and tended to act with deference. Of course, Master Xu Yun did leave geographical China, but only to travel around the nearby Asian countries, (although it might be added that whilst visiting Burma, Malaya, Tibet, Thailand, Singapore, Sri Lanka and India, etc, he travelled primarily on foot and by boat). As of yet, if photographs were taken of Master Xu Yun outside of China – none have yet come to light. Although he lived far into the era of film footage – again, no known footage has ever emerged – although in the age of advanced CGI and elaborate photographic suites, anything is now possible, including the merging of a number of ‘still’ photographs which gives the impression of a short clip of film.
|
|
|
Post by Shi Da Dao on Mar 23, 2022 17:54:47 GMT 1
Inner Stillness – Outer Movement For most people, the experience is one of inner movement which is produced by – and matches – the movement of the external world. Indeed, from an evolutionary perspective, the notion of the ‘inner’ mind reflecting the ‘outer’ world has been essential for humanity’s mind and body development. This vehicle of evolutionary development (a concept recognised and taught by the Buddha), however, is also the agency through which humanity survives through the generation and use of greed, hatred and delusion, and the device through which human-beings experience ‘sensation’! Sensation, of cause, can be ‘good’, ‘neutral’ or ‘painful’, and manifests in intensity depending upon our personal choices whilst existing in the world. So far, so good. The Buddha, following his enlightenment, taught that the way to ‘free’ the mind (and body) from the experience of ‘dissatisfaction’ in the world is to ‘still’ the inner mind whilst disengaging the body from various ‘sensations’ extant in the environment. When this balance of meditation and physical discipline hits the correct frequency of being – then enlightenment is achieved and the experience of reality is transformed! This process, as Master Xu Yun continuously taught, involves the ‘inner’ mind being ‘stilled’ completely whilst its psychic fabric becomes clear like a perfect mirror. Although it can ‘reflect’ every precise detail of the outer world – it is never again tainted by that which it reflects. The reflection is like a reflection of the Moon in a still lake – nothing moves and everything is observed. Although the movement of the external world is exactly reflected – the fabric of the mind (the ‘empty mind ground’) - which does the ‘reflecting’, does so whilst remaining completely ‘still’ and ‘pristine’ as its essential nature remains completely ‘untouched’ by everything it experiences through the six senses! Prior to the realisation of this new state of being, the human-mind is continuously churned up and down, left and right without end! Everything ‘sensed’ from the outer world appears to also exist within the mind that is reflecting it and there is no ‘stillness’ - no ‘peace of mind’! The different schools of Buddhis practice specialise in different ‘gates’ or ‘methods’ of ‘entering’ this new way of looking at the world! Idealism is abandoned as is gross materialism! Thoughts generated in the head are understood not to be objects in the environment – and solid objects existing in the environment are understood not to be thoughts in the mind! The Buddha advocates the ‘giving-up’ of the inverted mind-set which is default set to cause suffering throughout the human mind, body and environment (society)! Of course, different schools of Buddhist thought have meandered this way and that – but if the activity of the surface mind is not ‘stilled’, then the ‘stillness’ of the deep mind will never be realised! In the meantime, although Ch’an Master did quite often get involved in various activities of the world – not one was ‘attached’ to the activity they engaged in! This is the Ch’an Path taught for 120-years by Old Venerable Master Xu Yun! Regardless of whatever state or activity the external world maybe going through – the inner mind remains completely and entirely ‘still’! One may live in a cave, help in the world or participate in lay-life – the important point is that the ‘empty mind ground’ is always present, observable and is always informing (through ‘prajna’) exactly what karmic path each individual must take! Sit ‘still’ in a cave, or fight with every ounce of strength for what you believe in – but never lose touch with the eternally shining empty mind ground! Neither attached to the void nor hindered by phenomena! How many can be like this? Reading the ancient history of the Ch’an School in India and China - (Dhyana) and Ch’an Masters mixed with the poorest people and stood-up to tyrants, emperors and kings without the slightest hesitation! Very few Ch’an Master run with the herd – simply because the herd runs with greed, hatred and delusion – and has not realised the ‘empty mind ground’! Think deeply about these words – and then comprehend where each word originates in the perceiving mind! This is how loving kindness, compassion and wisdom naturally from through from and within the ‘empty mind ground’! May all beings be happy and free from suffering!
|
|
|
Post by Shi Da Dao on Aug 5, 2022 8:34:43 GMT 1
There Were Plenty of Scandals in Xu Yun’s Day! Master Xu Yun (1840-1959) used the correct upholding of the Vinaya Discipline as his only shield against human ignorance. Without the strength and direction of the righteous discipline laid down by the Buddha, there could be no defence against the multitudinous manifestations of greed, hatred and delusion! The human mind when unchecked, will give rise to all sorts of deviant and immature behaviour that manifests in the world on a scale of depravity that starts off with a mild, humorous and almost likable inconvenience – but soon escalates into far more sinister and damaging modes of disastrous behaviour! Indeed, the entire spectrum of what might be termed ‘normal’ human behaviour resides on this scale, as most cultures and systems of law have normalised deluded human behaviour in one form or another (according to the Buddha). The way the Buddha approached this subject (ironically) was by ‘disassociating’ himself from the everyday cultural norms of his society through reducing his bodily movements to a minimum, and ’stilling’ his mind. As he abandoned the ‘money for labour’ transaction – his body was sustained by him consuming the food that other people had ‘wasted’ or had ‘left-over’ when their families had finished eating. As the Buddha begged from rich and poor houses alike (giving everyone the same opportunity to generate good karma), his diet varied between rancid to very good and high-quality food – but he ate (and shared) whatever was given. Generally speaking, the wandering monks and nuns would bring back all the food they had acquired through the begging process – and distribute it equally amongst all those who needed it. The Buddha exercised a mind free of discrimination which was ‘non-attached’ to the external world and its machinations. Of course, the tradition in China is very strict and only allows for Buddhist monks and nuns to be vegetarians (as they eat rice, vegetables and soya products, whilst drinking water, tea and fruit juices, etc). Although Buddhist monks and nuns can beg in China, in the past this practice was outlawed by the emperor and Buddhist monastic communities had to sustain themselves – which meant growing their own food. Furthermore, the Buddhist tradition transmitted to China insisted upon a completely vegetarian diet whereas in the Southern tradition waste meat, if given during begging, can be consumed providing the animal was not killed in the presence of the Buddhist monastic, with the knowledge of the Buddhist monastic or specifically for the Buddhist monastic. As such meat was not allowed to be consumed by the Sangha – it would be cremated with respect. In China this matter was resolved by simply removing ALL meat and ending the confusion – although this may well have spread from an Indian school of Buddhism that had previously adopted this mode of Vinaya interpretation. Of course, a strict adherence to the Vinaya Discipline generally means that there is no sexual expression allowed. This is a complicated subject as the Vinaya does allow lay people to engage in sexual activity providing it is appropriate and suitably ‘controlled’ or otherwise ‘regulated’. Lay Buddhists are advised to follow five, eight or ten vows derived from the Vinaya – which are designed to regulate the mind, body within society – rather than achieve full and total ‘liberation’ in the Nirvanic sense. Buddhist monastics in the Theravada, Mahayana and some Vajrayana schools all reject sexual desire, etc, but there are one or two ‘Tantra’ schools that take the position that in a post-enlightened state the Vinaya Discipline has done its job and performed its function. The mind is permanently ‘still’ and continuously ‘expansive’, it has experienced the ‘turning’ at its deepest levels and is no longer attached to or moved by externals. In these post-enlightened traditions quite often Buddhist monks and nuns are married and live their lives like lay people except that they follow the entirety of the Vinaya Discipline – albeit excluding the ‘celibacy’ element. This may seem odd until it is remembered that Vimalakirti – a fully enlightened layman in the time of the Buddha – not only engaged in business as a successful merchant, but also retained numerous wives which had produced various numbers of children. Throughout the records of the Ch’an literature in China there are a number of examples whereby ‘lay’ people (men and women) experienced full and complete enlightenment – often whilst being married. Although the Vinaya Discipline (and its strict adherence) is the way for many people - for others enlightenment may be achieved in an instant – through a look, word or action! Bodhisattvas such as Master Xu Yun dedicated their lives to following the Vinaya Discipline fully and without any deviation or compromise. This is interesting as when local people were aggressive toward the presence of Buddhist temples and Buddhist monastics in China – they would often resort to spreading false rumours about the monks and nuns – usually of a sexual nature. Sometimes, the allegations were that monks and nuns were engaging in sexual activity with one another – or engaging in sexual activity within their own (single sex) communities! Although the cases I know of were investigated by the Local Authorities and found to be groundless, nevertheless, sometimes the vindictive local people did involve an often-aged Master Xu Yun in these in these allegations! Most people found this idea laughable but local government spies were sent to covertly enter the monasteries and quietly observe. As Master Xu Yun lived in a cowshed at one point – the government report simply kept repeating statements like ‘Sat upright in meditation. No movement for two-hours! No visitors – not aware of my presence!’
|
|
|
Post by Shi Da Dao on Sept 27, 2022 7:48:04 GMT 1
Master Xu Yun (1840-1959) - Demonical Obstructions are the External Karmic Surroundings! (1953) Author’s Note: Regardless of the interpretative mind-set used to approach this text, the reality or basic truth of what Master Xu Yun is attempting to convey is most telling in its ‘universal’ and ‘eternal’ elements. It makes no differences whether an individual exhibits a mind-set of intense religiosity and literalism – or whether a fellow traveller is a hard-nosed and no nonsense ‘materialist’ who believes in science! The facts remain exactly the same. We either created our present predicament throughout endless past lives – or we laid the foundation of our current situation only in the life we are living – the definition does not alter the truth of what Master Xu Yun is saying. Regardless of model the basic truth is that our ‘behaviour’ of body and mind has drawn together a certain set of circumstances around use (experienced by the six senses) that generate ‘internal’ (psychological) and emotional trauma – and ‘external’ modes of behaviour that express this delusion – generating more suffering for those around us who experience the results, and for ourselves, the originator of all this negativity! What we generate we get ‘reflected’ right back at use! Clearing the mind (and body) of all greed, hatred and delusion through the use of the hua tou or gongan is the Ch’an. Then, once purified, we may become a mirror through which others become free by experiencing a non-judgemental reflection of crystal-clear wisdom when in our presence. This is the exact function that Master Xu Yun fulfils. ACW (26.9.2022) Master Xu Yun said: It is difficult because you are afraid of enduring hardships and because of your desire to be at ease. You should know all worldly occupations also require study and training before success can be achieved. How much more so when we want to learn wisdom from the sages in order to become Buddhas and Patriarchs. Can we reach our goal if we act carelessly? Therefore, the first thing is to have a firm mind in our self-cultivation and performance of the truth. In this, we cannot avoid being obstructed by demons. These demonical obstructions are the external karmic surroundings caused by our passions for all form, sound, smell, taste, touch and dharma as enumerated in my talk yesterday. This karmic environment in our foe through life and death. For this reason, there are many sutra-expounding Dharma-Masters of the surroundings because of their wavering religious mind. The most important thing is to develop an enduring mind. Since our birth in this world, we have created boundless karmas and if we now wish to cultivate ourselves for the purpose of escaping from birth and death, can we wipe out our former habits all at once? In olden times, ancestors such as Chan Master Chang-qing, who sat in meditation until he had worn out seven mats, and Chan Master Chao-zhou who wandered from place-to-place soliciting instruction at the age of 80 after having spent forty years in meditating on the word ‘Wu’ (lit. No) without giving rise to a thought in his mind. They finally obtained complete enlightenment, and the princes of the Yan and Zhao States revered them and made offerings to them. In the Qing Dynasty, Emperor Yong Zheng (1723-1735) who had read their sayings and had found these excellent, bestowed upon them the posthumous title of ‘Ancient Buddha’. This is the resultant attainment after a whole life of austerity. If we can now wipe out all our former habits to purify our One-thought, we will be on an equality with Buddhas and Patriarchs. Jade Buddha Temple – Ch'an Week Retreat – First Week [Day 5] (1953) Empty Cloude: Translated by Charles Luk and Edited by Richard Hunn, (1988) - Page 172
|
|
|
Post by Shi Da Dao on Feb 7, 2023 15:51:30 GMT 1
Master Xu Yun Spoke ‘Directly’ to Westerners! An interesting point about Master Xu Yun (1840-1959) - a man who travelled extensively outside of China but never out of Asia – is that he cared deeply about the spiritual health of Westerners! Of course, he was not a Christian and he is on record criticising Chiang Kai-Shek for embracing that faith – and he did not advocate a ‘soul’ or ‘spirit’ separate to (or in opposition to) the world of matter. He had very close High Lama friends and had interceded between (punitive) Nationalist troops and a Tibetan community living in the Yunnan part of China (on behalf of the Tibetans), whilst also criticising certain aspects of Lama-ist practice (such as eating meat) after visiting Tibet. His criticism of certain aspects of Japanese Zen Buddhism – I have written about elsewhere. The point being is that one’s personal ‘truth’ can be upheld without necessarily causing conflict or bad feeling. I am aware that Master Xu Yun encountered a number of Westerners (including a threatening Western soldier during the Boxing Uprising in Beijing – the latter refusing to ‘kill’ Master Xu Yun after talking to him in the midst of battle) and always maintained a ‘positive’ view of them! Indeed, I am writing this today whilst sat in my South London flat in the UK – entirely because of Master Xu Yun’s compassionate attitude toward people living in the West! The British academic John Blofeld once encountered Master Xu Yun (which I am sure is online somewhere) - but I thought I would share the dialogue Master Xu Yun’s Disciple - named ‘Qishi’ - had with the extraordinary American woman known as ‘Ananda Jennings’ in the presence of Master Xu Yun (who was listening). This lady had already (previously) met with Master Xu Yun in Guangdong and had accompanied him to the Nanhua Temple. After probing her mind about the Sixth Patriarch and the transmigration of the Buddha - Master Xu Yun said to her ‘Even before your boat was moored you already deserved to be given some strokes from my staff!’: Master Xu Yun’s 109th Year (1948-1949) Qishi: You have crossed the ocean to come here and have thus endured danger. What is the object of your visit? Ananda Jennings: My object is to realise the Buddhadharma. Qishi: One should be clear about the question of birth and death when one studies the Dharma; what is your opinion about ‘birth and death’? Ananda Jennings: Since fundamentally there is neither birth nor death, what is the use of formulating opinions which alone are ‘birth and death’? Qishi: If there is neither birth nor death, what is the use of studying the Buddhadharma? Ananda Jennings: Fundamentally there is no Buddhadharma, and he who realises Dharma is Buddha. Qishi: The Buddha possessed thirty-two characteristic marks and when he pressed his toes to the ground, the ocean symbol radiated, can you do this? Ananda Jennings: Both the ability to do this and inability to do this pertain to phenomenalistic sophistry. Qishi: Although your interpretation is profound and what you say is correct, the mere speaking of eating does not satisfy hunger, what, according to you, is the ‘Ultimate Sentence’? Ananda Jennings: The Ultimate has no ‘sentence’ and speech also has no basis, the non-thinking nature of enlightenment being free from verbiage of opinion and ideas. Qishi: You have spoken of it in detail and every word of yours accords well with the Patriarch’s meaning. But the word ‘Knowledge’ is the gateway to all kinds of calamity. Since you have entered by means of correct interpretation, may I ask you this: Without using words or speech, what is your fundamental face? Ananda Jennings: The Diamond Sutra says ‘Anuttara-samyak-sambodhi is not anuttara-samyak-sambodhi'! Qishi: It seems to be so, but the life-root cannot be cut off by knowledge and views (consciousness). I hope you will look into this. Ananda Jennings: I have not had much opportunity to read the sutras. After my previous seclusion for four years, when I spoke to others, they all said that my words accorded with the Buddhadharma. In my opinion, understanding that does not derive from the mere reading of sutras seems not to belong entirely to human consciousness. Qishi: That which does not derive from the reading of sutras and shastras but manifests during one’s meditation still belongs to the former wisdom which is also consciousness. Ananda Jennings: That Buddhadharma postulates true realisation but does not rely on human or cosmic consciousness. Qishi: By not being bogged down in sutras and shastras and by not clinging to the self-nature, the ‘thusness’ of the Dao is everywhere, and the truth prevails anywhere one may happen to be. It can expediently be called ‘The One’. Charles Luk (Edited by Richard Hunn), Empty Cloud – The Autobiography of the Chinese Zen Master Xu Yun, Element, (1988), Pages 135-136
|
|
|
Post by Shi Da Dao on Mar 27, 2023 14:38:12 GMT 1
The Power of 'Stillness'!'The light which embraces form is neither past nor present; UNHINDERED - it is neither positive nor negative.'Master Xu Yun Master Xu Yun (1840-1859) was often considered harsh in his indifference to the rules and regulations regarding conventional society when compared with the sublime guidance found within the Vinaya Discipline. As the Buddha's advice was far stricter than any set of socially derived laws - ALL forms of social law (which the Buddha taught should be effortlessly adhered to by the laity and the Sangha) were automatically contained within it. Strictly follow the Vinaya Discipline - and ALL secular and religious systems of law will be upheld without any undue effort. Quite often, the 'law' followed in outward society might seem unfamiliar - but it is the duty of a Buddhist to accommodate its strictures without any unnecessary friction. If there is 'unjustness' - then a Buddhist must adopt a path that addresses this injustice whilst not violating the Vinaya Discipline. Unjustness within outward society may be likened to suffering-inducing 'klesa' experienced within the individual mind and body! How is this inner 'klesa' handled? How is this outer 'klesa' accommodated? Surely, the first task is to 'uproot' the greed, hatred and delusion so that any outer injustice does not find a place to manifest within. Once the inner terrain is 'cleared' of this influence - then a 'wise' course of action can be constructed in the mind (via the thought processes) which can be applied to the outer world and a steady (perhaps 'subtle') influence exercised that avoids direct confrontation - but which gently 'nudges' the secular authorities into a more susceptible state of mind and corresponding behaviour. Master Xu Yun did this all the time. If his biography is read and re-read, then an almost 'intimate' relationship can be established through its words (even in translations). Deliberate omissions and alterations NOT attributed to Master Xu Yun can be easily discerned - just as the Empty Mind Ground (when discovered) - is never lost again! Whatever the case, 'silence' is better than 'words' when words are likely to cause a greater harm. When appropriate - physical 'stillness' is preferable to unwarranted 'movement' - when such movement is likely to lead to confrontation or a greater external suffering! This is the moral and spiritual power of psychological and physical 'stillness' - which Master Xu Yun is seen exercising in virtually ALL the photographs that feature him!
|
|
|
Post by Shi Da Dao on Apr 24, 2023 17:02:27 GMT 1
Vinaya Disciple as Social ContractMaster Xu Yun (1840-1859) was often considered harsh in his indifference to the rules and regulations regarding conventional society when compared with the sublime guidance found within the Vinaya Discipline. As the Buddha's advice was far stricter than any set of socially derived laws - ALL forms of social law (which the Buddha taught should be effortlessly adhered to by the laity and the Sangha) were automatically contained within it. Strictly follow the Vinaya Discipline - and ALL secular and religious systems of law will be upheld without any undue effort. Quite often, the 'law' followed in outward society might seem unfamiliar - but it is the duty of a Buddhist to accommodate its strictures without any unnecessary friction. If there is 'unjustness' - then a Buddhist must adopt a path that addresses this injustice whilst not violating the Vinaya Discipline. Unjustness within outward society may be likened to suffering-inducing 'klesa' experienced within the individual mind and body! How is this inner 'klesa' handled? How is this outer 'klesa' accommodated? Surely, the first task is to 'uproot' the greed, hatred and delusion so that any outer injustice does not find a place to manifest within. Once the inner terrain is 'cleared' of this influence - then a 'wise' course of action can be constructed in the mind (via the thought processes) which can be applied to the outer world and a steady (perhaps 'subtle') influence exercised that avoids direct confrontation - but which gently 'nudges' the secular authorities into a more susceptible state of mind and corresponding behaviour. Master Xu Yun did this all the time. If his biography is read and re-read, then an almost 'intimate' relationship can be established through its words (even in translations). Deliberate omissions and alterations NOT attributed to Master Xu Yun can be easily discerned - just as the Empty Mind Ground (when discovered) - is never lost again! Whatever the case, 'silence' is better than 'words' when words are likely to cause a greater harm. When appropriate - physical 'stillness' is preferable to unwarranted 'movement' - when such movement is likely to lead to confrontation or a greater external suffering! This is the moral and spiritual power of psychological and physical 'stillness' - which Master Xu Yun is seen exercising in virtually ALL the photographs that feature him!
|
|