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Caodong (曹洞): Assessing the Trigrams & Hexagrams of the Five Ranks
Throughout the history of feudal and imperial China, it was vital for the ruling elite to recruit talented individuals from the masses to serve the government and maintain order amongst the people. Ministers had to tread carefully around the Lords (Princes) they served. The imperial family was assumed to be “permanent” whilst those who comprised the Civil Service were viewed as useful - but expendable. The slightest mishap (or faux par) in behaviour could lead to dismissal, exile, banishment, imprisonment, torture, maiming and execution. Furthermore, if the offence was consider heinous enough – the Emperor might order an entire Clan lineage (family) to be put to death – so as to remove the threat of future revenge. As the Caodong Ch’an Masters lived in this age, it is only logical to assume that they would develop an analogy for inner training that reflected the reality of the social system that dominated the outer world (and was assumed to be eternal). The “sunyata” (emptiness) principle of the Buddha became associated with the “Prince” – whilst the “rupa” (material) principle of the Buddha was deemed to be the “Minister”. Just as a “Host” dominates their permanent place of residence – the “Guest” is always passing through. The Caodong Masters, however, sought an inner Revolution (without threatening the outer power structures) by creating a system that assisted a “Minister” to become a ”Prince” – for a “Guest” to change places with the “Host”. How did these two men achieve this interesting method of transformation?
Master Dongshan Liangjie (洞山良价) [807–869 CE] and his chief disciple – Master Caoshan Benji (曹山本寂) [840-901 CE] – were both Confucian scholars who were conversant with the “Change Classic” (易經 - Yijing). The Yijing (known as the “Book of the Change” in the West - or ‘I Ching’) is one of the Five Classics (and Four Books) that comprised the body of philosophical work studied by adherents of the Confucian School who strove to pass the Imperial Examination (to become a Scholar-Official) - on the grounds that Confucius (together with his descendants and disciples) edited, augmented, arranged, re-arranged, and added commentaries - to various of these profound texts. Although I have referenced numerous Chinese-language texts – the perennial English-language text still remains that of the translation work of Charles Luk - and his authoritative book entitled “Second Series – Ch’an and Zen Teaching” by Lu Kuan Yu (Pages 127-180 for the biography and teaching relating to the Caodong School) of the 1987 Rider edition. Although all the reliable data contained within this article has its roots firmly embedded within the Chinese cultural context that originated the subject matter – the facts can be broadly cross-referenced within the work of Charles Luk and his “Ch’an and Zen” Series I, II & III – as this work contains clear, precise, and concise commentary material properly placed into British English. It seems clear that Master Dong developed the use of two “Trigrams” and three “Hexagrams” to explain the transition from “delusion” (Guest – Form) to “enlightenment” (Host – Void) as taught within the genuine Chinese Ch’an School. When I trained with Richard Hunn (1949-2006) – he insisted that I study the Book of Change (Yijing) before any Ch’an instruction took place. It just so happened that I had been reading the Richard Wilhelm (English) translation from around 16-years old and was already conversant with its content and structure by the time I was 23-years old (and started receiving instruction from Upsaka Wen Shu). As my ability to read Chinese ideograms developed – I eventually was able to read the “Yijing” in its native Chinese renditions (I was eventually presented with a traditional Confucian “Yijing” – a number of bound together booklets – each containing very thin and fragile pages – respectfully used by generations of scholars attempting to pass the latter Qing Dynasty Imperial Examinations). Master Cao, on the other hand, appears to have augmented the methodology of his teacher by incorporating five shaded roundels into the existing developmental scheme – thus creating what we know today as the “Caodong School”. Both Ch’an Masters of the Caodong School lived during the Tang Dynasty (618–907 CE) – but Master Cao’s contribution appears to foreshadow the development (and use) of shaded roundels within philosophical expression that would become very popular during the Song Dynasty (960-1279 CE). It was thought that illiterate people (around 90% of the feudal population) could intuitively (and immediately) comprehend advanced philosophical principles and ideas through the use of these symbols. It would appear logical that Master Dong developed his Five Ranks from the “Enlightened” position (number 5) – working backwards towards the fully “Deluded” position (number one). This has to be the case as the “Caodong” schematic is the product of a fully enlightened mind that comprehensively understands the Buddha’s Path from a position of pristine realisation. For reason of clarity, however, I will work through the positions from “1” to “5”. Five Ranks of Prince (Host) & Minister (Guest)
This Caodong schema references the “received” Yijing in China - which is believed to have been read and edited by Confucius – and to have been translated into many world languages in the modern-age. Although Richard Wilhelm’s German-language translation – which has been expertly rendered into British-English numerous times – is viewed by many as the standard text of this version (Wilhelm was guided in China by a Confucian Scholar) there are many others available. Wilhelm’s arrangement of the text is not typical of the Chinese text from which he was working (the 64 Hexagrams are not repeated twice in the original Chinese-language version as they are in Wilhelm’s version) – but his reading of the text is adequate if a little dated. Therefore, I have translated the names of the Trigrams and Hexagrams using accepted (and standard) Chinese-language interpretations to provide a genuine feel for the original text which emerged from the Oracle Bones thousands of years ago. For those who cannot yet read the original Chinese-language text, it is important to access and study a number of diverse English-language translations and gain a suitable cross-reference of understanding. Rank 1 = ☴ (巽 – Xun) “Obedient” – Trigram 5 (Wind) Southwest (Pre-Natal, Earlier Divine-Sky [Heaven] Polarity Arrangement) Mid-Summer Southeast (Post-Natal, Latter Divine-Sky [Heaven] Sequential Arrangement) Mid-Spring Rank 2 = ☱ (兌 – Dui) “Exchange” – Trigram 2 (Lake) Southeast (Pre-Natal, Earlier Divine-Sky [Heaven] Polarity Arrangement) Mid-Spring West (Post-Natal, Latter Divine-Sky [Heaven] Sequential Arrangement) Autumn NOTE: It seems that Master Dong is using the “Earlier Divine-Sky” (Pre-Natal) configuration of polar-opposite Trigram arrangement to express reality as contained within Rank 1 and Rank 2. When assessed using the sequential “Latter Divine-Sky” (Post-Natal) configuration – the inherent symmetry is lost. Interestingly, the “neidan” (內丹) or “Inner Field of Self Cultivation” as used within the Philosophical Daoist Schools - which view this type of inward development as being a return to a more pristine state of being (Pre-Birth). In this pure state the duality of the material world (a departure from primal unity) – has not yet been triggered through experiencing the birth-process. After experiencing the act of physical-birth – breathing through the mouth occurs and reality is separated into myriad polar-opposites (explained using the Yin-Yang ideology). Here, within the Buddhist interpretation of reality, human existence (and its perception) is split into “Host” (Void - Yang) and “Guest” (Form - Yin). The “Host” can also be expressed using the Trigram “☰” (乾 - Qian) – which denotes the “Divine-Sky” (天 - Tian). The “Guest” is expressed by using the Trigram “☷” (坤 - Kun) which represents the Broad Earth. When these two Trigrams are “doubled” (forming Hexagrams) and mixed together – the entire 64 Hexagrams of the Book of Change are formed. The mind, body and environment are inherently linked and according to the Chinese Ch’an School – what matters is exactly where human perception is placed so as to create a profound symmetry of being. Rank 3 = (大过 – Da Guo) – Hexagram 28 – (Great Excess)
Rank 4 = (中孚 – Zhong Fu) – Hexagram 61 (Central Confidence) Rank 5 = (離 – Li) – Hexagram 30 (Adherence) The Yijing is a number of disparate (but related) texts that used to be circulated separately within Xia, Shang, and Zhou Dynasty China. Eventually, these texts were amalgamated and integrated. Therefore, the 64 Hexagram of the Yijing is comprised of the following demarcation (not made clear in the original Richard Wilhelm German-language translation): Upper Classic (上经 – Shang Jing): Hexagrams 1-30 (explaining transcendence and higher vision) Lower Classic (下经 – Xia Jing): Hexagrams 31-64 (explaining worldly existence) Hexagrams “30” and “28” appear within the Upper Classic of the Yijing. Hexagram “61” appears in the Lower Classic of the Yijing. For a very clear and precise explanation of the Chinese-language Book of Change translated into the English-language – please reference the book entitled “Essentials of Yi Jing: Translated, Annotated, and With an Introduction and Notes” by Chung Wu PhD [1919-2020], Paragon House, (2003). I exchanged letters with this distinguished gentleman around 2005 – and he explained to me the many merits contained within Laozi’s text entitled “Dao De Jing” (Way of Virtue Classic): Rank 1: Master Dong displays his high-level of education by choosing the 5th Trigram (巽 – Xun) - of the available 8 Trigrams (八卦 – Ba Gua) - to define the situation of an ordinary being who wishes to develop and become something far more profound than the reality currently inhabited – but how should such a person proceed? Although this Trigram symbolically represents the phenomenon of the “Wind” – the ideogram “巽” (Xun) refers to the concepts of “modesty” and “obedience”. This ideogram is constructed using the figure of a kneeling person respectfully placing food (meat) upon the table of an altar. It is only through sincerity and self-discipline that the unseen spiritual world can be accessed through the performance of properly-timed and correct ritual. If the altar is accessed correctly – then the doorway separating this world from that – will open and the spiritual world (the “Host” [Void]) will become visible in as much as it can be occasionally glimpsed. Persistence in the performance of correct ritual (in this context seated meditation, Sutra-reading and engaging in enlightened dialogue and other activities) must be ongoing and determined – like a gentle but persistent wind. Rank 2: Master Dong explains the requirement of “transition” (within self-cultivation) by using the 2nd Trigram “Dui” - of the available 8 Trigrams (八卦 – Ba Gua). Although “Dui” symbolically represents the material construct of a “Lake” (a broad and deep [in-land] body of water) – the ideogram “兌” (Dui) actually refers to the concept of “exchange” (perhaps hinting at the manner in which water infiltrates and destroys structures). In other words, one thing is “exchanged” for another. When one thing is “exchanged” for another – then transition occurs. The use of this concept refers to the idea that the situation is fluid (like “water” which continues to “flow” as a means to prevent becoming stagnant) and cannot remain unchanged. Therefore, “Dui” represents the “damaging” of that which already exists – because what exists is delusional (i.e. the “Guest”). When this Trigram is doubled – and forms Hexagram 58 (兌 – Dui) – it is viewed as out and out “Joy”. Rank 3: Master Dong defines the resurgence of the “Host” (Void) as being defined by Hexagram 28 – (Great Excess). Why “Great Excess”? This is because that this position of relative enlightenment (seen as the final achievement within the Hinayana Schools) cannot last – as anything existing in a state of great excess cannot last forever. Something must give and a transformation must occur. Like a cross-beam forced to withstand an excessive weight it is not designed to uphold – a human-mind which has realised the empty mind ground (but which has not yet experienced the “turning-about” within its deepest recesses as taught within the Lankavatara Sutra) – is existing within a state of continuous duress. The pressure must “break” through further training. Rank 4: Master Dong selects Hexagram 61 (Central Confidence) – to represent the “Host” (Void) and “Guest” (Form) being in a perfect balance – as each element of reality has been fully realised and brought out in manifestation – with both aspects occupying a position of perfect “interface” – as if participating in a peaceful and static confrontation that will not reconcile. This is not full enlightenment – but the practitioner has developed a position of profound equanimity that has very nearly achieved the final destination. A thorough understanding of the “Host” and the “Guest” must be developed beyond that already possessed. Vague definition and non-descript understanding is not good enough to progress what the Buddha discusses throughout all of the 5,000 Sutras he voiced. Further training is required so that this balance of opposites must be reconciled. Rank 5: Master Dong logically equates Hexagram 30 (meaning “Adherence” - such as that of “Fire” clinging to that combustible material to which it “Burns” – such as dry grass on the mountain side) – the highest hexagram of the Upper Canon (of transcendent knowledge) – with the position of full enlightenment as taught within the Chinese Ch’an School (that of the perfect “integration” of the “Host” [Void] and “Guest” [Form]). The barrier that separated the “Void” and “Form” as found within Rank 4 is dissolved through the development of profound wisdom (Prajna) so that “Void” is understood to be “Form” and the “Form” is understood to be “Void”. Hexagram 30 symbolically represents “Fire” doubled! Fire over fire represents a light which never dies – but burns forever brighter! A good fire comes about when a combustible chemical reaction is fed with an ample supply of oxygen and flammable material. The “Void” and “Form” draw strength from one another’s presence – whilst mutually supporting one another’s continuous existence. Both elements of reality emerge from (and return to) the underlying (empty) mind ground. Together with these five attainments arises a permanent change in conscious awareness: Rank 1: Confusion within clarity. Rank 2: Clarity within Confusion. Rank 3: Emptiness is realised (together with a sense of peace and tranquillity) – but is limited only to the head. Relative Enlightenment. Rank 4: Inner emptiness is “balanced” with outer materiality. Rank 5: Emptiness “expands” beyond the limitation of the head interior - and incorporates the entirety of the body and environment (through the cultivated unity of the six-senses). Full Enlightenment. As can be gleamed from this reliable information – the Chinese Caodong School does not advocate the mere practice of a passive or a quiescent form of seated meditation. Whilst having the mind probed by a Master using verbal (words) and physical (action) gongan – the practitioner is expected to correctly apply the Hua Tou method and successfully traverse all of the five phases of Caodong attainment. Although Master Xu Yun (1840-1959) inherited all Five Houses of Ch’an (and could ably teach all five methods without contradiction or difficulty) – his personal Ch’an Lineage was through the Caodong School. He taught this lineage to a number of select lay and ordained students in China. A layperson and a monastic might follow a different path to enlightenment (through a varying commitment to the Vinaya Discipline) – but the enlightenment realised is exactly the same in both cases. The Sixth Patriarch Hui Neng, for example, was a layman when he realised enlightenment and received Patriarchal Transmission. Only later, and then merely for expedient reasons, did he ordain as a monk. The old monk who shaved his head – then immediately became his disciple. Just as a single Hexagram in the Yijing (due to the changing lines) theoretically contains the foundation of all the other 63 Hexagrams within its structure (as it can transform into any other Hexagram) – each single example of the Five Ranks contains the essence of all the other four ranks within its operating structure. This explains why one practitioner might realise enlightenment in an instant – whilst another might take months - or years, etc. Each rank must not be interpreted as being an isolated (or exclusionary) definition of understanding or awareness. This totality of flexible awareness – which is both within time and outside of time – might well be the essence of the teaching of the 13th century Japanese Soto Zen Master – Dogen (1200-1253 CE). Master Dogen concentrates on the accumulative function of the Five Ranks (probably reflecting how he was taught by his Caodong Master in Song Dynasty China) – rather than the constituent aspects of the Five Ranks. I was taught to simultaneously learn the minutiae of the Five Ranks teaching (involving the intense study of words and letters) – whilst also aiming to transcend the limitations of my current understand (resolutely leaving behind all words and letters) – here and now. ©opyright: Adrian Chan-Wyles (ShiDaDao) 2024. |