Virtue and Interaction

[Shi Da Dao]

If we have the means to live in solitude to practice the Buddha-Dharma, then we are very lucky indeed! Of course, luck – If it exists at all – can vary in depth and strength. Great Master Xu Yun (1840-1959), when he possessed nothing in the wilderness other than his robe, thought he was blessed because he could sit upright (without distraction) and return all sensations to their unified and profoundly empty root. Yet, Old Master Xu Yun did not possess food or water in good or regular supply and had no access to others to request assistance in an emergency, or help with injuries or illnesses. Other than any medicinal herbs growing naturally around him, his isolation was very dangerous on the one hand, and very fortuitous on the other. Dangerous for the continuation of his physical life, and fortuitous as he had a very rare chance to break free of the tyranny of material existence. It is said that ‘virtue’ defines the opportunities we experience in life (which exist outside of the narrow confines of modern living). Virtue is an innate combination of good and wholesome thoughts and actions, integrated through interaction with the physical world and all beings contained therein. Whilst being humble and seeking the minimum for oneself (and the maximum for others), a certain sense of positive transcendence is cultivated that spreads through every cell of the body, through every thought and emotion, and out into the environment through good and positive behaviour. This process is purely spiritual in that although a physical body is required to follow the Buddha-Dharma, it is only through a ‘good intention’ in the mind that all behaviour changes and new (positive) thought patterns are generated that permanently replace the old habits (of thought and action). Indeed, although virtue is generated whilst living alone in the hills, it is only through interaction that virtue is revealed (naturally) and is known and experienced by others, and for their benefit. Virtue is developed by an individual but does not belong to any single person. We may generate virtue (a glowing and light-filled energy) that has a transformative effect on all it encounters, but for this to happen, all notions of selfishness must be abandoned. If we are limited in any way to an individual ego with all its worldly cares and petty concerns, then we can never generate the virtuous strength required to return the hearing to its non-hearing essence and escape the wheel of transformation. This is why Old Master Xu Yun was happy to live in a cowshed, as this was the best place for him to generate virtue, compassion and understanding until it became time to drop his body. All genuine Ch’an practitioners (during the three times and ten directions) must eternally learn from this.

Mr Wang Ping (王平) 2.9.2018

Secretary - ICBI (Beijing Office)