|
Post by Shi Da Dao on Oct 13, 2018 6:43:32 GMT 1
Developing an Enduring Mind – 59th Anniversary of Xu Yun’s Passing A mind that endures is not moved by praise or blame, success or failure. The mind occupies a central position that meets all change in a flexible and effective manner so that there are no sudden deviations or excessive reactions. In martial terms, it is like the practice of ‘pushing hands’ found within Taijiquan – the entire encounter is in motion – but all movement is retained within proper bounds by exact adjustments in posture, position and awareness. Therefore, an enduring mind is not ‘static’ but rather highly dynamic in nature. This is why Ch’an training maybe carried-out whilst sitting in meditation, or working in the fields – when the mind ‘endures’ by treating all circumstances as possessing an unchanging inner core – then the physical body and the extended community also endures by way of example and transference of effort (i.e. accumulated ‘virtue’). Master Xu Yun taught that a ‘firm mind’ must be developed that is not swayed by inner or outer (karmic) circumstances, as this is the basis of an enduring mind. He said: ‘The next 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 the mind. They finally obtained complete enlightenment, and the princes of Yan and Zhao states revered them and made offerings to them. In the Qing Dynasty, Emperor Yong-Zheng (1723-35) 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.’(Master Xu Yun [114th year of life], Ch’an Week, Jade Buddha Monastery, Shanghai, February – 1953) This ‘One-thought’ is the mind focused on a hua tou – with this thought traced back to its arising out of the underlying psychological fabric of the mind. When the sense of mind is returned to the empty mind ground, then automatically the fact that the other five senses also (spontaneously) arise from exactly the same empty mind ground is instantaneously realised without any extra effort. Prior to this experience, however, the scattered mind must be gathered in and consolidated. An erratic movement must be replaced with a permanent ‘stillness’ – so that ‘stillness’ and ‘movement’ are understood to arise from the same empty mind ground. Attachment to the void once realised is only a limited or partial enlightenment. This is the mind still ‘clinging’ to things it finds attractive. The horrible external world is pushed away, whilst the comforting inner void is held near. This attachment is not genuine Ch’an practice. The mind must be neither attached to the void nor hindered by phenomena – in this way the mind becomes all-embracing, empty and yet containing all things with no contradiction or hindrance.
|
|
|
Post by Shi Da Dao on Dec 24, 2018 11:09:10 GMT 1
Mistaking what traverses across the surface of the mind – for the ‘still’ essence of that mind – is the common mistake found within Ch’an practice. The Chinese-language Ch’an Record feature hundreds of masters assisting their disciples to correctly distinguish between that which ‘moves’ and that which remains ‘still’ – using Nagarjuna’s tetralemma as the dialectic. A word is offered, a word is taken away, a word is given and taken away, a word is neither given nor taken away. This is where ‘silence’ comes into its own, and apparently bizarre actions are employed or withheld. Although the ‘turning about’ (Lankavatara Sutra) at the deepest layers of the psychic fabric occurs in the mind – it is not an idealistic process. Although the mind emerges from the physical organ of the brain and given that one’s action are moderated as a means to ‘control’ and ‘regulate’ the physical body within its environment (i.e. the ‘Vinaya Discipline’) – it is not a material process. As the ‘inverted’ programming of habitual greed, hatred, and delusion is uprooted, perception undergoes a radical transformation and the entirety of material existence is manifest within conscious awareness (as defined by the Buddha in the Five Aggregates) and becomes what is described as a ‘Great Mirror Consciousness’ (in the Surangama Sutra). As the Buddha recognises the existence of the material universe as a fact (even though the nature of matter is changeable and insubstantial), and given that he gives equal weight to a mind that emerges from this material reality – the ‘Middle Way’ for the Chinese Ch’an School is the practical realisation of ‘form’ (materiality) and ‘void’ (the mind and its functionality) – whilst not being attached to the ‘void’ or hindered by ‘form’. Finally, within Early Buddhism the Buddha speaks of material reality being comprised of very small particles (paramanu) that flicker in and out of existence (inferring that the highest form of perceptual reality is the penetration of this reality).
|
|
|
Post by Shi Da Dao on Mar 6, 2019 17:45:00 GMT 1
Sharpening the Hua TouActively returning all of the six-sense data to their non-differentiated state (in the empty mind ground) is not an easy task. Without a sense of desperation in the material world to alter one’s perception, no development will take place. Motivation equals achievement – this is a fact beyond dispute. What is required is a positive desire described as being usual by the Buddha as it ultimately aims at uprooting greed, hatred and delusion, and realising the non-existence of a personal self. This is part of the greater realisation that the existing material world is a) impermanent, and b) subject to change. The Hua Tou only works if the motivation behind it is like a powerful engine or a force of nature. A life full of contentment and leisurely ease tends not to provide this impetus, as obvious suffering is minimalised for such an individual. Having no choice, experiencing abject poverty or debilitating disease have often served as good motivators, as has the fear of death or ridicule and shame. A number of reasons can intensify the unsatisfactory nature of existence and energise the Hua Tou! Conversely, sometimes inhabiting a life of plenty can appear painful to some individuals. An intense sense of dissatisfaction with existence is the pre-requisite of a good and steady Hua Tou practice. In ancient China many young men and women were committed to an impoverished lifestyle of Buddhist monasticism and had no choice (or distraction) other than to apply the tools of the Ch’an School productively. For lay people the task can be ever more difficult, but this is no excuse for not trying. Certainly, the Ch’an School carries many examples of fully enlightened lay men and women (and even children on occasion). This is fully inaccordance with the Buddha’s earliest teachings. Even in the modern world of enhanced science, technology and medicine the distractions are the same. Poverty and wealth, illness and health, male and female, monk and nun, happy and sad, and all kinds of other binary opposites! Living in the past or the contemporary world there is no excuse for not ‘sharpening’ the Hua Tou and effectively applying the Ch’an method. The outer garb of society will inevitably change with the passing of time, but the six-sense organs can be directed by an attentive mind back to their non-perceptual essence. This is the realisation of the profound, empty and all-embracing Dao!
|
|
|
Post by Shi Da Dao on May 11, 2019 17:50:16 GMT 1
Using the Mind in Two Different Ways
Richard Hunn (1949-2006), like anyone engaged in the use of the mind (and body) in a manner designed to experience, understand and interpret the expedient world, used his mind in a particular manner. Although the world of matter is always here for the time being, its constituent elements are subject to ‘change’ and are always in a state of either positive or negative flux. Academia has codified existence, and as academics we work within these codes to express our understanding of the world (which evolves over time), or we work to subtly ‘change’ these codes to eradicate deficiencies or accommodate new or unusual observations. We contribute to the world through our thoughts and actions whilst living within it. This is a distinct method of using the mind, and has been vitally important over thousands of years for the development of human science, politics and culture, etc. It remains vitally important for the survival and progression of humanity (as a dynamic process), but this method has nothing to do with the Ch’an technique of freeing the mind from the tyranny of its own conditioned psychological and emotional processes. The Ch’an method examines the thought processes in relation to root perception, and seeks to ‘discover’ the perceptual, non-perceptual and beyond perception-non-perception origination of all sensory (I.e. ‘conscious’) experience. For the Ch’an method to work within the operation of its own context, there can be no deliberate ‘following’ or ‘considering’ of external events or the unfolding of processes. This is not a rejection of the observation of the outer world, but it is a temporary relocation of the mind’s attention into the depths of its own functionality. Once the empty mind is penetrated, then the human mind begins to operate at an entirely ‘new’ level of profound activity. The inner and outer processes are clearly defined and understood, and the knowledge and wisdom capacity is optimally triggered. The ‘emptiness’ of the realized mind ground is ‘integrated’ with the ‘form’ aspect of the material world. Richard Hunn was already in this advanced state when I first met him in 1989 – but he was careful to continuously redirect my mind’s attention back into its own interior. It was only after I eventually experienced a ‘turning about’ of perception that Richard Hunn would allow an interaction between us that involved the observation and consideration of the material world – and an ‘integration’ of these two different ways of using he mind so that no contradictions existed.
|
|
|
Post by Shi Da Dao on Jul 2, 2019 21:57:17 GMT 1
Our RHACS Facebook page was originally established to freely share our research with the general public about Chinese Ch’an Buddhism – fulfilling a promise Charles Luk (1898-1978) made to Master Xu Yun (1840-1959) - and continued by Richard Hunn (1949-2006). However, in recent months this page has come under ever more intrusive and draconian interference from FB Administration which has proscribed the main page associated with our cause – but still allows some access to this - our old page (the initials of which trigger the ‘censoring’ process). Does any of this matter in the long run? No. We post freely throughout the world in a number of languages, but we would like our loyal supporters to know what is happening. We must treat this as just more delusion in the material world which traverses the surface structure of the mind as ‘klesa’. We must turn it back so that the mind experiences a radical ‘turnabout’ in the deepest recesses of its functionality! Master Xu Yun expresses his compassion and wisdom for us all through this ongoing work – as we express our love for humanity! Thank you for reading. With Metta!
|
|
|
Post by Shi Da Dao on Aug 30, 2019 11:57:24 GMT 1
Despair as MethodMany approach spiritual development (or psychological and physical readjustment) as if it were a sedate leisurely activity whereby a paying customer gets what he or she pays for, and quality and satisfaction is always guaranteed (with a ‘money back’ clause for extra safety). Of course, much of Buddhism in the modern world does function like this, and cater for this type interaction and indulgence. Pay more and sit in a better place on a softer cushion – nearer the dining hall and the toilet – and have longer or more indepth access to the teacher (or his or her digital equivalent). The problem with all this is that it exists within the realms of greed, hatred and desire, and the product of a ‘mind’ (and ‘body’) ‘moving’ through the world of impermanence, and not being ‘stilled’ for the breaking of the constant stream of ‘klesa’ and the perception of the empty mind ground. Simply making the physical world ‘comfortable’ may be a ‘nice’ experience, but it does not provide the requisite strength for the focused energy of the mind (and body) to break through into the realms of ‘relative’ and ‘complete’ enlightenment. Pandering to the senses keeps the mind and body firmly within the realm of vulgar material sensation and does not provide the spiritual fire-power to penetrate the ever-flowing stream of conscious thought and cognize the empty mind ground existent therein. If spiritual training is a leisurely activity then there is a lack of genuine despair which motivates true spiritual development. Despair is all-consuming and permeates everywhere like a giant black cloud of depression that permeates every atom and molecule of a practitioner thus infected by the pain of the world. This is true despair which should motivate a practitioner to focus the hua tou to push through the barrier of deluded thought, sensation and emotionality that entwine to generate highly negative interpretations of reality. In the meantime, those who run Buddhism for profit (like selling a tin of baked beans) do not cater to those who are truly suffering from the pain of the expedient world – as such individuals would be bad for business, and drive away those with leisure time and wealth to enjoy a few days staying in a Stately home whilst gently rambling through the peaceful countryside. The Buddha’s Path is for those who are sick of the world – and for those who are made sick by the world. If this interpretation bothers you, then use that angst to fuel the hua tou and breakthrough all conditioned thought!
|
|
|
Post by Shi Da Dao on Oct 1, 2019 19:38:17 GMT 1
Thirteenth Anniversary of Richard Hunn's Passing (1.10.2019)Richard Hunn (1949-2006) passed away today, 13 years ago. He was 57 years old and was suffering from pancreatic cancer (which had spread to his liver). I telephoned from my home in Sutton, Soutwest London, at his home in Kyoto around August, 2005, and he explained that he was dying. In fact, he first telephoned earlier whilst I was out teaching, and he talked to my friend Liz who immediately contacted me when she realised things were bad. ‘Anything is possible’ - was his general attitude. A few years later, and completely by accident, I was reading the 1996 book entitled ‘Wordsworth and the Zen Mind’ written by John G Rudy (which Richard had given to me probably in 2000), and came across the following extract (Page 104): ‘The old leech-gatherer's posture and manner – his stillness in motion, his motion in stillness, as conveyed through the cloud simile – constitute this posture of zazen itself. Indeed, the cloud image is so powerful among Buddhists that the Chinese patriarch Xu Yun (1840-1959) adopted the term Empty Cloud as his name. “Like all the great Masters of Chan before him,” writes Upasaka Wen Shu of Xu Yun, “he laid stress on the non-abiding mind which is beyond reach of all conditioned relativities, even as they arise within it, a paradox that only the enlightened truly understand.” Commentating on Xu Yun’s name, which conveys the very essence of sabi or not-attachment to the condition of one’s mind, Wen Shu continues: “He symbolises the ‘great man’ hidden in ourselves and his name ‘Empty Cloud’ reminds us of that greater, ‘undiscovered Self’ that we are all fated to explore.”’ Upasaka Wen Shu (文殊), is of course, the lay-Buddhist name granted to Richard Hunn by his teacher – Charles Luk (1898-1978) - who was otherwise known by his Chinese name of ‘Upasaka Lu Kuan Yu’ (with ‘Lu Kuan Yu’ [陸寬昱] being his birth-name). Within Chinese Buddhism, the Indian Bodhisattva ‘Manjushri’ is known as ‘Wen Shu’, and it is a fact that Charles Luk believed that Richard Hunn – although a Westerner – was the Bodhisattva ‘Manjushri’ - or the ‘bringer of divine wisdom’ to the world. The ‘sword of wisdom’ common within Chinese Ch’an Buddhism was wielded expertly in the hands of Richard Hunn...
|
|
|
Post by Shi Da Dao on Oct 12, 2019 18:25:58 GMT 1
60th Anniversary of the Master Xu Yun’s PariNrvana (1959-2019) Vimalakirti Nirdesa Sutra: Manjushri said: ‘In my opinion, when all things are no longer within the province of either word or speech, and of either indication or knowledge, and are beyond questions and answers, this is initiation into the non-dual Dharma.” Thereat, Manjushri asked Vimalakirti: “All of us have spoken, please tell us what is the Bodhisattva’s initiation into the non-dual Dharma.” Vimalakirti kept silent without saying a word. At that, Manjushri exclaimed: “Excellent, excellent; can there be true initiation into the non-dual Dharma until words and speech are no longer written or spoken? Altar Sutra of Hui Neng: ‘For ordinary man is Buddha, and Klesa (defilement) is Bodhi (enlightenment). A foolish passing thought makes one an ordinary man, while an enlightened second thought makes one a Buddha. A passing thought that clings to sense-objects is Klesa, while a second thought that frees one from attachment is Bodhi.’ Xin Xin Ming (Conviction in the Mind Essence) - 3rd Patriarch Hui Ko: If you can be impartial – differentiation ceases... 17th Indian Ch’an Patriarch Sanghanandi: The ground of mind was never once created, The primal ground results from a concurrent cause. Both cause and seed do not each othe hinder. While flower and fruit do not obstruct each other.
|
|
|
Post by Shi Da Dao on Jan 19, 2020 13:53:08 GMT 1
Whilst visiting the Ganga Ramaya Temple in Beruwela, Sri Lanka in 1996, I saw Theravada Buddhist monks continuously exercising ‘metta’ (loving kindness) and ‘karuna’ (compassion). The surface and depth mind must be thoroughly cleared of greed, hatred and delusion so that the practitioner fully realises non-greed, non-hatred and non-delusion. This is the psychic fabric cleansed of all the taints (asava) associated with human suffering. Indeed, whether in the UK or China (or wherever), this process of cleaning the mind is a cornerstone of authentic Buddhist practice irrespective of school or sect. In Sri Lanka, the Buddhist monks radiated peace, love and wisdom (panna). In their presence, the agitation in the minds of ordinary people would be reduced and cleared away, granting relief from worldly worries. I often saw wild animals not only react with extraordinary gentleness, but quite often show respect to the monks as passed by, or stood expanding into the environment with their awareness. A very large spider (the size of a small cat) would walk into the meditation hall of the Ganga Ramaya Temple and snuggle into the leg of a seated, meditating monk. The Head Monk would recite the Vinaya Discipline to the spider, and tell him not to kill and to eat vegetarian food! This spider never killed or ate any living creature whilst in the grounds of the temple! He also seemed to ‘bow’ toward the Head Monk and the Buddha statues. Although this spider was free to come and go as he pleased, he chose to spend long hours with the monks. Another similar example I saw was that of a giant lizard the size of a medium-sized dog! This lizard growled at me when we first met, but after we were introduced by the monks, he treated me with a cultivated indifference. This lizard was big, strong, heavy and incredibly gentle! Often running around and over him were smaller lizards which he never harmed. Finally, Brahmin cows were everywhere along the roads. It is a criminal offence to hurt or impede the movement of these animals and so they are placid and quite beautiful to encounter (although about half the size of Western cows). They come over to be stroked and would sit-down next to their favourite human like a cat or dog! Sometimes a Buddhist monk would chastise a layperson for being rough with an elephant. In one such case the elephant actually ‘bowed’ to the monk concerned! Of course, the world is not a perfect place, but I steadfastly believe ‘loving kindness’ and ‘compassion’ help develop human to human, and human to animal relations for the better. This respect and influence over nature stems from the purity of the following of the Vinaya Discipline. If a Buddhist monk is corrupt, then his or her corruption is magnified and suffering increased in the world! However, if the Buddhist monk has a pure intent and follows all the rules correctly, then his or her purity is magnified throughout existence beyond all imagined limits! When the human mind has been emptied of greed, hatred and delusion, and the fundamental ‘emptiness’ (sunnata) realised, then out of this pristine voidness a sublime wisdom emerges!
|
|
|
Post by Shi Da Dao on Feb 5, 2020 11:19:27 GMT 1
Travelling Places Poverty is not a problem, as it limits unnecessary travelling and pointless experiences. I am not saying that poverty is correct, or even preferred, but when it comes to remaining ‘stationary’ and having to study ‘here and now’, having no options premised upon purchasing power can be an advantage. Focusing upon ‘awareness’ here and now is a definite advantage if the objective is to develop meditational insight as the mind exists, rather than being taken with the external world of ever-changing phenomena. Indeed, the Vinaya Discipline is nothing but the acceptance of voluntary impoverishment, and if this reflects or mirrors actual impoverishment, more’s the better. This is because the Buddha rejects wealth premised upon the accumulation of material goods, and instead advocates the accumulation of spiritual insight and loving kindness toward all beings. The giving-up of self allows the individual to experience a new collectively with existence which is freeing, fulfilling and accepting of all difference. We may exercise our economic muscle and travel places to entertain the mind, but this process, although enriching in one sense (like a Viking raid), nevertheless delays the real work of directly facing the essence of the mind as it exists here and now, with all its impurities, depressions, insecurities and dysfunctions. Travelling from one place to another is as the Ch’an masters say – mistaking everything in-front of a horse and behind a cow – for the essence of the mind! Being ‘where we are’ is a powerful weapon in the fight against ignorance and the injustice of the world. No one can take away your profound acceptance of things ‘just as they are’ - as this acceptance in no way equates to ‘agreement’ with the status quo! Outer change, if it is to last, must come from within. The outer structures of society must emerge from the deepest recesses of the mind. How we live as a species must be an outer expression of the deepest functions of the inner psychic fabric...
|
|
|
Post by Shi Da Dao on Apr 2, 2020 20:11:10 GMT 1
COVID19 as Method ‘Mind is the root of the myriad phenomena. All phenomena are born from mind. If you can completely comprehend mind, the myriad practices can completely comprehend mind, the myriad practices are complete.’ Bodhidharma The Western world is attempting to apply the methods of modern science to each of its societies as a means to prevent the spread of a new type of pneumonia. Ordinary freedoms are suspended, commerce curtailed and politics geared toward controlling the situation. Many of us gravitate around our homes – which is the same for the rich as it is for the ordinary – we are all equal when we film ourselves self-isolating on social media. In the Book of Change (Yijing) it advises that in such times there is a ‘darkening of the light’, and we should adjust ourselves to this new circumstance, look within and work on our own shortcomings. This is a time of true and genuine monasticism in its purest sense. The mind should not be allowed to wander or speculate about the outside world. Whilst not catching or spreading the virus, we must use this situation as a blessing and not a punishment. The empty mind ground is always present and underlies all phenomena equally, good, bad or neutral. We can transform even the worst of situations by directly perceiving the empty mind ground ‘here and now’.
|
|
|
Post by Shi Da Dao on May 17, 2020 16:56:34 GMT 1
Drawing the Thousand-Ton BowUsing the power of a thousand-ton bow! How is this to be done? Certainly not by conceiving this type of thought, but how then? It might be better to start with how a thousand-ton bow is not to be used to gain a better understanding. It may be that the number ‘44’ is helpful – like beating a drum, but then again, perhaps not. Non-dual knowledge should be instantaneous and with no hesitation – this is how a thousand-ton bow is drawn – but how is it fired? Surely, it cannot be fired using the same method that sees it drawn? And yet Buddha-nature remains ‘unchanged' by all this unnecessary sophistry. There is a way to lift a thousand-ton bow, there is a way of drawing the thousand-ton bow and there is a way of firing the thousand-ton bow with no contradiction. Whilst duality is normal, all change in the world is made with an artificial effort, but when duality is transcended and oneness not indulged – then the use of the thousand-ton bow becomes effortless – like beating a drum without any sense of worry. Draw the arrow is sweet – but firing the arrow is bitter. It is an impossible task like trapping the wind or lifting the earth – it cannot be done. And yet this is exactly what the Ch’an method asks of you... When the Buddha-nature is directly perceived to be already permeating the ten directions, only then is the bow already drawn!
|
|
|
Post by Shi Da Dao on Jul 13, 2020 9:04:54 GMT 1
Ch’an Digest: Emptiness that is Full! Heart Sutra (Prajna-Paramita-Hrdaya-utra) When Bodhisattva Avalokitesvara practiced the profound Prajna-paramita, he investigated and perceived that the five aggregates (skandhas) were non-existent thus securing his deliverance from all distress and sufferings. Master Han Shan’s Commentary: ‘(After this realisation) where were sufferings which could not be annihilated? Where were karma-fetters which shackled? Where was the obstinate argument about ego and personality and about right and wrong? Where was discrimination between failure and success and between gain and loss? And where were entanglements in such things like wealth, honours, poverty and dishonour? This was the true efficacy of this Bodhisattva’s study of Prajna.’ Heart Sutra (Prajna-Paramita-Hrdaya-utra) Avalokitesvara said: ‘Sariputra!’ (A wise disciple of the Buddha) ‘Form (rupa) does not differ from the real (sunya), nor the void from form. Form is identical with void (and) void is identical with form. So also are reception ((vedana), conception (sanjna), mental function (samskara) and consciousness (vijnana) in relation to the void.’ Master Han Shan’s Commentary: ‘This was said to Sariputra to explain the meaning of the voidness of the five aggregates. Of the five aggregates, the first one, form, was pointed out first. This form is the appearance (laksana) of the (human) body which man grasps as his possession. It is produced by the crystallization of his firm and endurable wrong thinking. It is (caused by) holding the concept of an ego, which concept is the most difficult thing to break up. Now at the beginning of the meditation, attention should be paid to the (physical) body which is a fictitious combination of the four elements and which is fundamentally non-existent. Since its substance is entirely void both within and without, one is no more confined within this body and has, therefore, no impediment (in regard to) birth and death as well as (to) coming and going. This is the (method of) breaking up the (first) aggregate, form. If form is broken up, the other four aggregates can, in the same manner, be subjected to the (same) profound introspection.’ (Charles Luk: Ch’an and Zen Teaching – First Series) The three stages of development are: 1) Confusion. (The surface mind is out of control and its undisciplined activity ‘obscures’ the underlying and empty nature of the ‘perceiving’ mind). The position of ‘Guest’. 2) Still mind. (Through Ch’an training the activity of the mind is brought to an end and the mind becomes ‘still’. This is the stage of relative (Hinayana) enlightenment - or as the Ch’an masters say - ‘sat atop of a hundred-foot pole’ as further training is acquired). One may ‘enter’ and ‘leave’ this state at will. The position of ‘Host’. 3) Mind Expansion. (The awareness breaks-free of the physical boundaries of the ‘head’ (or ‘skull’) and permeates the entire body environment without limit. Past, present and future are wiped-out in an instant and understood to be only ‘expediently’ real). This is the permanent stage of ‘full’ enlightenment where there is neither ‘coming’ nor ‘going’. This is the position of ‘Host in Host’. This is how Master Xu Yun (1840-1959) explained the Ch’an method to Charles Luk (1898-1978). These three stages can be subdivided into a number of explanations depending upon the emphasis placed, the audience taught, and the times the teaching occurs within.
|
|
|
Post by Shi Da Dao on Sept 22, 2020 18:36:48 GMT 1
Difficult Times Have an Empty-Essence... Bodhidharma said: Though the mind of ignorance has eighty-four thousand afflictions, sentiments, desires, ad uncountable evils, in essence, they all have the three poisons as their root. The three poisons are greed, hatred and delusion. The mind of these three poisons of itself inherently includes all forms of evil. It is like a great tree: though there is one root, the branches and leaves it gives life to are numberless. Each of the three poisons as a root gives birth to evil deed even more prolifically. These three poisons become three poisons from a single fundamental essence. They are sure to manifest the six sense faculties, also called the six thieves. The six thieves are the six consciousnesses: they are called six thieves because they go in and out via the sense faculties becoming attached to the myriad object and forming evil deeds, which block off the body of True Thusness. Buddhist philosophy might appear mysterious, but it is not irrational. Chinese Ch’an presents practitioners with a number of genuine challenges. A good Ch’an teacher will encourage ‘inner gazing’ rather than ‘outer learning’. This is not because ‘outer learning’ is of no use, as in ancient China ‘outer learning’ (usually pertaining to the study of Confucian and Daoist texts) was all that many people pursued (providing they could read and write, or had access to somebody who could), on the contrary ‘outer learning’ is very important once the ‘empty mind ground’ has been realised through ‘inner gazing’. It is through ‘putting-down’ the attachment to externals that the surface mind is calmed from its habitual turmoil, so that its empty essence can be directly penetrated and perceived. When the mind is ‘still’, its empty essence will be realised and will appear to expand and encompass all phenomena. The Ch’an master tends to view this process in a non-inverted manner and will state that the barrier of ignorance which prevented the practitioner from clearly perceiving that the empty mind ground (which is already embracing all things – and has been doing so for all time) is suddenly ‘removed’ through concentrated effort upon a hua tou or gongan! This is why the Lankavatara Sutra talks of a ‘turning about’ in the deepest recesses of the human mind! This is the process of ‘solving’ a deluded mind that operates in an inverted manner and fails to perceive reality correctly. This duality of inversion (which creates the illusion of subject-object) is the essence of all human suffering. There will come a time in your Ch’an training when a profound change occurs and the mind will turn the ‘right way around’!
|
|
|
Post by Shi Da Dao on Oct 13, 2020 9:02:10 GMT 1
On the 61st Anniversary of the Passing of Master Xu Yun (1959-2020) As Spring transitioned into Summer (in 1945) - the Great Maser Huaixi (淮西大师 - Huai Xi Da Shi) wrote an article which made the following observation: ‘One morning, after eating (watery) porridge for breakfast, Master Xu Yun casually commented to a nearby monk: “It is my opinion that the Japanese invaders will definitely fail. I had a dream last night and saw the Japanese kneeling in defeat and asked to surrender to the Chinese government.” Soon after Master Xu Yun made this statement, the Japanese Imperial Army – which had raped and pillaged its way across China since 1931 - announced its unconditional surrender. Acting in accordance with the British, Americans and the Chinese – the Soviet Red Army had entered Northeast China (i.e. the Japanese puppet State of ‘Manchuria’) and like a giant tidal-wave had swept the usually stubborn and fanatical (Japanese) Kwantung Army out of existence! As Master Xu Yun usually took no notice of current (worldly) events, it is interesting that he made this comment. Of course, he was aware of the War Crimes and Crimes Against Humanity committed by the Japanese Imperial Army, as he had lived in the Southern areas of China at the time, and had been amongst the ordinary people who had directly experienced this Japanese barbarity. Indeed, the common people often said that wherever Master Xu Yun was sat in meditation – the Japanese bombs would fail to penetrate! Master Xu Yun was ‘other worldly’ and yet he had to live in this ‘real’ world. He possessed a sharp-mind and despite his compassion, he did not suffer fools lightly. He was a strict task-master who taught his disciples and students through the use of a harsh wisdom and pure discipline. He would ensure that the mind and body would be purified through ‘correct behaviour’ of body, and that greed, hatred and delusion would be uprooted from deep within the mind. Like any good Ch’an master – he could sense arrogance, pride and ignorance, as well as hidden motives and black hearts lurking within potential students. As this corruption is even more prevalent today, not tolerating this ‘klesa’ is a mark of any competent Ch’an teacher. Chinese Language Reference: www.youcin.com/shijie/152650210.html
|
|