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Post by Shi Da Dao on Jun 19, 2023 20:55:04 GMT 1
What is the Opposite to 'Transmission'?Withdrawing transmission is a vital factor is ascertaining the quality of an individual's character. Appearing to grant transmission is equally important as this serves a very similar function to a 'feint' in martial arts. A blow appears to be travelling to one destination - but lands in another (quite diffterent) place! What is the opposite of 'transmission'? Well, that is 'stillness' and 'quietness' - the very essence of 'Relative Enlightenment' attained BEFORE the mind expands to embrace the entirety of its environment! Not transmitting is 'not moving' in any direction. A person ready for transmission will NEVER ask for transmission (and add their names to lists of apparent recipients) and will NEVER protest (move) when transmission is withdrawn - after-all NOTHING has happened and all is still. The opposite to transmission is ordinary life. 'When the venerable Sariputta had taken his seat at a respectful distance, the Master said this to him, "Sariputta, your countenance is calm, and your complexion is pure and radiant. In which state do you now dwell much, Sarputta>" "Sir, now I dwell much in the state of emptiness". "Good, good, Sariputta! Surely you now dwell much in the state of great men. For this, Sariputta, is the state of great men, namely emptiness."' Notes Indriya is a word for "trait" and "function", esp. "sensory function". But what the Buddha here noticed when looking at Sariputta was a special expression in his face: we therefore translate by "expression" or "countenance". "Emptiness" is defined in different ways in the Buddhist literature. Here if may refer to the highest level of concentration, e.g. a state of fixed, undifferentiated, global awareness. The same question is namely found also in other contexts, where it is answered by referring to exercises in meditation. But another type of emptiness is also mentioned, namely freedom from obsessions (asava, cf text No. 43). In this case it is a synonym to nibbana.' Rune EA Johansson, Pali Buddhist Texts, Explained to the Beginner, Curzon, (1981), Page 105 Text Number '43' - The Eighth and Ninth Levels of Concentration - contained in the same book is as follows: 'Thereafter I altogether transcended the dimension of neither-ideation-nor-non-ideation and entered and remained in the cessation of ideation and feeling. And when I got insight through understanding, the obsessions were expelled. But when I entered into and emerged from the attainment of these nine successive states, both forwards and backwards, then I completely understood and I attained the highest insight, which is unsurpassed in the world (with its gods, Maras and Brahma) and among mankind (with recluses, brahmins, gods and men). And the understanding and insight came to me, "Unshakable in liberation of my mind, this is my last birth, now there is no return".' ibid Pages 102-103 Notes Asava is a term difficult to translate. The literal meaning is probably "influx". In Buddhist doctrine, it is used as a common term for four ideas which tend to fill the mind and prevent the attainment of nirvana: Kama, sensuality, bhava, rebirth, ditthi, false doctrine, and avijja, ignorance. These are usually mentioned as the last obstacles in the progress of the Buddhist aspirant. A tolerably good word in our language might be "Obsession". ibid Page 103
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Post by Shi Da Dao on Oct 10, 2023 20:11:09 GMT 1
Master Xu Yun - 64th Anniversary of Parinirvana PassingAll the Tang and Song Dynasty Ch’an Records pursue exactly the same task of clarifying the ‘host’ and defining the ‘guest’. The realisation of the ‘host’ is preferred – whilst the denying of the ‘guest’ is encouraged. Even so – it is clear that even within Chinese-language sources – the mistaking of one for the other is a continuous hazard. If this is true of Chinese culture – how much more difficult must it be for followers of the Dharma in the West? The Ch’an path may be direct – but this fact does NOT make it ‘easy’. Sometimes it is more convenient for individuals to follow simpler paths – even if these paths are harder – and infinitely less likely to achieve results! Ch’an is NOT like this. As Master Xu Yun aged – his body changed dramatically. This is a reality we all face and are facing – and yet despite these profound shifts in physical existence – it is never viewed within the Ch’an tradition as anything more than changes occurring in the ‘guest’ - as the ‘host’ (which must NEVER be departed from) does NOT change one iota regardless of what happens to the physical body or the environment within which it exists. This definition of reality and priority differs significantly from what mainstream society finds interesting or important. This is the entire purpose of the Buddha-Dharma and why the Ch’an Method exists. Sometimes, Master Xu Yun could NOT stand-up due to his very advanced age. This is why he is photographed sat on a chair. He did unduly NOT care about this situation as the ‘host’ position never varies – whilst the ever-changing ‘guest’ position find its place within the accommodating (and three-dimensional) emptiness. This is the eternal lesson that Master Xu Yun teaches humanity. This is the ‘host-in-host’ (that is the integration of the ‘host’ and the ‘guest’) position which transforms the ‘guest’ so that it is correctly viewed as traversing the surface of the mind - whilst remaining entirely ‘empty’ from start to finish!
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Post by Shi Da Dao on Oct 20, 2023 9:09:31 GMT 1
Striking-Down the Myths of Xu Yun!The human brain is a wonderful evolutionary instrument – but genuine Ch’an does not deal with outer accomplishments – as this is not its purpose. Part of this human evolutionary process is that the Ch’an Method enables individuals to ‘perceive’ the empty essence of this wonderful instrument. Therefore, the Ch’an Method does NOT deny science or the independent or external evolutionary process (from which the human brain and mind has evolved) – but is an expression of these very progressive processes. The (surface) human mind possesses an infinite ability to ‘imagine’ anything. This is a by-product of the functioning of the intellect and ‘reflects’ the outer world human-beings inhabit. Material (separated) objects become indistinct through continuously merging and disintegrating as endless imagnings happening within the interior of the mind. Indeed, sometimes it is these imaginings which lead to the next great scientific advancement in human understanding! It is also the basis of all ‘art’ work and creative human endeavours. The human imagination is the ‘guest’ from which all serious Ch’an practitioners must ‘detach’ themselves from. This is not a permanent denial of the functioning of the perception of the outer world – but it is a vital stage in shifting the mind’s awareness from an outer fixation and to an ‘inner’ orientation – so that the ‘host’ position (the empty mind ground) may be clearly perceived. All Mahayana Buddhist Sutras facilitate this process (particularly the Vimalakirti, Heart, Diamond, Altar and Surangama Sutras, etc, as do all the Ch’an Records). This process of rediscovering the ‘host’ allows for a complete reorientation of the experiencing mind so that the ‘guest’ integrates with the ‘host’. This is achieved through understanding that the ‘emptiness’ of the ‘host’ is ‘empty’ of all contrived notions of ‘emptiness’ – just as the apparent concreteness of the ‘guest’ is also ‘empty’. Therefore, the integration of the ‘host’ and ‘guest’ is recategorized as manifesting the ‘host-in-host’ reality. However, as that which is ‘empty’ contains all ‘forms’ – or material objects – it is also true that the material world (the transformed ‘guest’) continues to function which appears as a manifestation within this underlying and all-embracing perceptual emptiness! The physical manifestation of Master Xu Yun (1840-1959) is an aspect of the passing ‘guest’. This being the case, what does it matter how the deluded minds of other individuals perceive his image? Well, part of being trapped in the ‘guest’ is hindered by egotistical dead-ends and perceptual cul-de-sacs down which many go and become static in their self-cultivation. This problem of misdirection is compounded by groups and individuals who limit the self-cultivation to their own (limited) understanding of reality. Ch’an is brutally honest in its ‘freeing’ capacity – as NONE of this individualistic self-indulgence is accepted as being an expression of reality. Master Xu Yun was and remains a ‘host’ beacon continuously broadcasting the light of truth – which is the legitimate Ch’an Method. From the deluded ‘guest’ position, however, Master Xu Yun is a liar regarding his age. Master Xu Yun continuously breaks the rules contained within the Vinaya Discipline. Master Xu Yu Yun was a ‘leftist’ or a ‘rightist’ – and he continuously embezzled money! In China there is a belief that Master Xu Yun has been reborn and now lives quietly in the hills! These assumptions are untrue – whilst many more can be included – all being nothing than the ‘guest’ position having NO bearing upon the reality of exactly WHAT Master Xu Yun once was and still remains!
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Post by Shi Da Dao on Nov 20, 2023 10:46:01 GMT 1
For all the mysticism that surrounds Ch'an in the West - the reality is that Master Xu Yun taught Ch'an in a systematic and no nonsense manner. The Ch'an method is like a well-designed machine that must be understood. The Ch'an Method must be thoroughly understood so that it can be deconstructed, its constituent parts studied, and then reassembled back into its pristine and complete state. Every genuine Ch'an practitioner can do this. Master Xu Yun avoided blind-faith and advocated a keen conviction premised upon experience and understanding. Everything outside of this approach was considered 'klesa' and delusional in nature. This includes unnecessary obscuration, mysticism and a lack of operational vigour. The Ch'an Method is not an exercise in theological endeavour. This is true even if the Western practitioner of Ch'an 'believes' in a theological entity. In this case, then such a practitioner must learn how to interface a theological construct with the Ch'an Method - without sullying either concept with the presence of the other.
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Post by Shi Da Dao on Dec 10, 2023 11:33:56 GMT 1
The Healing 'Host'!It is clear that the 'Host' (i.e. the 'Void' as found within the Chinese Ch'an tradition) is an antidote to the pain and suffering inherent within the human condition (the 'Guest' position). The concept of the Void is a Buddhist answer that is the direct realisation of the permanent (inner) state of non-greed, non-hatred and non-delusion. Furthermore, from deep within the realisation of the Void - a profound Wisdom emerges which is shot-through with a Great Compassion and Loving Kindness. The length of time (and quality of perception) spent contemplating the Void leads to the development of this Wisdom and the associated Attributes. Master Xu Yun (1840-1959) - as an impoverished Monastic - possessed limited access to the trappings of the material world. Instead, he relied entirely upon the inherent power of the Vinaya Discipline and understood that its efficacy stems from the quality of upholding the hundreds of Vows implicit within it. A parallel situation exists for the Bodhisattva Vows - which are also upheld by Chinese Buddhist monastics. Indeed, on numerous occasions in his life, Xu Yun suffered from illness and injury. His primary response to these circumstances was to withdraw inward and contemplate the 'Host' (Void). This frequency of withdrawing from interaction with the external world allowed the healing properties of his body to maximise. More to the point, all human-beings pass away. From an objective study of Chinese Buddhist texts - it would appear that the physical form ('Guest') folds-in upon itself - as all dualistic identity falls aways and the Void becomes all-embracing (Host-in-Host). Some Buddhist Masters pass away whilst sat up in the meditation posture - whilst others (like Xu Yun) choose to give-up their bodies whilst lying upon their right-side (exactly as the historical Buddha chose to do a long time ago in ancient India). Of course, Master Han Shan and Master Hui Neng - although dying hundreds of years ago - still possess bodily extensions of the Void that are 'sat-upright' even to this day in the temples of South China.
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Post by Shi Da Dao on Feb 12, 2024 1:30:12 GMT 1
Host As Detachment – Guest As Engagement!Buddhist teaching, throughout all its legitimate Schools, is renowned for its emphasis upon ‘non-attachment’. Within the Mahayana tradition, perhaps the clearest explanation of the realisation and interplay of ‘void’ and ‘form’ is found within the Heart Sutra. The Heart Sutra (Hṛdaya Sutra), of course, is a condensing of a much longer and more in-depth ‘Wisdom Perfection Heart Sutra’ (Prajna Paramita Hṛdaya Sutra). Although the Lankavatara Sutra is considered the original philosophical text that the Chinese Ch’an School is constructured upon – there are many other equally important spiritual texts that need to be considered – such as the Surangama and Vimalakirti Nirdesa Sutras, as well as the ‘Diamond Sutra’ - another text found within the ‘Perfection of Wisdom’ genre. Most Ch’an monastics, however, despite their sometimes quite violent rejection of the reliance upon words and letters, sentences, and phrases, are nevertheless quite often pin-point accurate and precise when it comes to quoting Sutras and justifying their teaching method. Master Xu Yun (1840-1959), throughout all of the texts recording his Dharma-Words, continuously quotes the Buddhist Sutras whilst explaining exactly how each former Ch’an Master acted, why this was the case, and what the entire situation meant. Chinese Ch’an advocates a complete psychological and physical freedom whilst adjusting to material circumstances in such a manner that virtually no one outside the Ch’an Tradition hardly notices! Of course, a Ch’an Master can be any gender - a monastic or a layperson – sometimes even an animal or inanimate object can be completely enlightened! Once the ‘host’ is fully realised as the ‘void’ – this is a complete and total ‘disengagement’ from the conditioned tyranny that comprises the material world. On the other hand, such a realiser of truth still has to exist within the very material realm that has been transcended through the realisation of ‘non-attachment’! Adjustment can occur in such a manner that ‘equals’ the outer conditions that creates no ripples of resistance – or ‘adjustment’ can require a certain amount of agitation - if a Ch’an Master feels it is their duty to oppose or confront certain material conditions out of the need for ‘compassion’ and ‘loving-kindness’ toward all other living beings (existing in the past, present and future) – very much a manifestation of the Bodhisattva Path. Whatever the case, a genuine Ch’an Master, regardless of circumstance, always operates from a perspective of ‘wisdom’ (Prajna) and is neither attached to the void (host) or hindered by phenomena (guest).
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