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China: Golden Lamp Ch'an Temple (金灯寺 - Jin Deng Si) Grottoes (石窟 - Shi Ku)! (13.2.2026)

2/13/2026

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Jindeng Temple Grottoes is located in Yuxiaguan Town, Pingshun County, Changzhi City , Shanxi Province.

Located within the territory of Changzhi City, Shanxi Province, it is a unit included in the Sixth Batch of National Key Cultural Relics Protection Units.

Exploring an ancient temple perched on a 1,700-metre-high cliff, where the main hall stands miraculously built within water—the pinnacle of late-period grotto art.

The Jindeng Temple Grottoes are located in Beiquan Village, Yuxiaguan Town, Pingshun County, Changzhi City , Shanxi Province . They were initially carved during the Tianbao era (550-557 CE) of the Kingdom of Qi dynasty. The extant grottoes were primarily excavated from the 17th year of the Hongzhi era to the 44th year of the Jiajing era (1504-1565 CE) of the Ming dynasty. In 2006, they were designated as part of the Sixth Batch of National Key Cultural Relics Protection Units.
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The grotto complex was built by carving into a natural rock recess on a cliff face of the Taihang Mountains at an altitude of 1,700 metres. It stretches 171 metres from east to west. Currently, there are 16 extant caves and over 500 cliff-side statues depicting themes such as Buddhas, bodhisattvas, and guardian deities (Vajrapani), showcasing the sculptural style of the Ming dynasty. The architectural layout is divided into seven successive courtyards. The largest cave is the Water and Land Hall (covering approximately 125 square meters). Inside the hall, a cruciform-shaped stone bridge spans a clear pool, with over 50 Buddha statues arranged around the pool's perimeter. The caisson ceiling is decorated with square relief carvings. To the north of the temple, 46 stone tomb pagodas from the Ming and Qing dynasties survive, including a hexagonal Thousand-Buddha Pagoda (total height 10.3 metres, carved with a thousand Buddha images). The main caves employ a hall-style structure imitating wooden architecture, featuring straight lattice windows, octagonal eave columns, and truncated pyramidal caisson ceilings. The Buddhist altars within the caves often enshrine statues of the Three Great Bodhisattvas along with attendant bodhisattvas.
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To the north outside the Jindeng Temple complex, there is a forest of stupas. Currently, 46 stone stupas from the Ming and Qing dynasties remain. They come in various shapes such as square, hexagonal, and circular, and in styles like the bowl-shaped and pavilion-style stupas, some being solid and others hollow. Legend has it that the stupa chambers once preserved a seated-tiger statue containing the bones of Chan Master Jingzhen (净真 - Pure Truth), the founding monk of the temple, which was later destroyed during the war period. Chan Master Yu (芋 - Great), a prominent monk of the Northern Zhou dynasty, was a native of Caoma Village in Zhangde Prefecture (present-day Anyang, Henan). He initially became a monk at Xingguo Temple in Shanxi, taking the renowned monk Qingguo (清果 - Clear Attainment) as his master and receiving the Dharma name Jingzhen. He later went to Xuanshan Temple in Shanxi for spiritual cultivation and self-cultivation. Afterwards, he moved to Liangdang Mountain in Shaanxi for rigorous ascetic practice. He then traveled extensively, sleeping in tiger dens at night, keeping tigers as companions, and daily begging for alms along his journey while leading a tiger and carrying his alms bowl. Finally, he settled at Jindeng Temple, becoming its founding patriarch.

https://baike.baidu.com/en/item/Jindeng%20Temple%20Grottoes/47560
 Perched on cliffs deep in the Taihang Mountains of north China's Shanxi Province, Jindeng Temple is a hidden gem of China's national cultural heritage. For about 30 years, Feng Kaipeng has devoted himself to safeguarding the cultural relics that have endured for centuries. Perched on cliffs deep in the Taihang Mountains of north China's Shanxi Province, Jindeng Temple is a hidden gem of China's national cultural heritage. For about 30 years, a man has devoted himself to safeguarding the cultural relics that have endured for centuries. #FacesofChina
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Emal: Discussing the "Grand Mysterious Classic" [太玄經 - Tai Xuan Jing] (26.1.2026)

1/26/2026

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The 太玄經 (Tai Xuan Jing) Contains 81 Chapters!
Good work, A!

What is important is the revolutionary impetus that drives-on the essence of your research. Be hardened to criticism (there are many liars out there) - but take that which is useful (be adaptive to the truth you discover). Bear in mind, although Chinese culture belongs to the Chinese people - most Chinee people are not "experts" in the minutiae of the reality that defines their DNA, phenotype, and culture, etc. Many Chinese people wonder "why we bother" - when it comes to researching "the very thing that they are" - and "the very thing that we value". When I was young, Richard Hunn was in and out of many different communities that comprise the "Chinese". He even met my Hakka Chinese grandmother in Sutton - who could not speak English - and he conversed with her in Hakka (this was around 2000 - and we both ended-up in Kingston attending an anti-racist meeting in the city-centre which involved a nunchaku demonstration - I think by accident as we were heading to the wonderful Borders bookshop now defunct)! Apparently, he had lived in Burma for a time in a community of Hakka and understood their (our) world-view. What I find interesting is "meaningful coincidences". For instance, why is it that the "Grand Mysterious Classic" (太玄經 - Tai Xuan Jing) contains "81 chapters" - the same number as that found in the Dao De Jing? Is it because the Dao De Jing a) already existed, and b) directly influenced the designed of the Tai Xuan Jing? Is it because there was a direct relationship between the Dao De Jing and the Confucian community? It could be something - it could be nothing. It was penned by the Confucian scholar - Yang Xiong [揚雄] (53 BCE – 18 CE) - born during the end of the Western Han, but who became prominent (intellectually) during the short-lived "Xin Dynasty" (9-23 CE) - that "New Dynasty" which bridged the Western (Earlier) and Eastern (Latter) Han Dynasty. Of course, the "Xin" contributed vigorously to the development of Chinese culture - and then was brutally wiped-out by the followers of the Han. Standard bread and butter for the historical development of Chinese culture. This habitual violence has generated some extraordinary martial arts. Fighting is a normal thing - spiritualised in both essence and practice. This is an important observation - as an ennobled violence is present within ALL the spiritual texts relating to ancient China. In my youth, I (briefly) came across the "Tai Xuan Jing" - but at the time found it difficult to ingest as it departed from the standard Yijing which I was only beginning to penetrate. I could not understand its purpose. My Chinese-side reacted (negatively) in support of the urge "not to change anything" - a huge contradiction to my life-path of embracing Revolutionary thinking. Perhaps it is the tension between the two that empowers my work and seeps-out into the work of others - for whatever that is worth. I think "81" is far to specific to be random - it just does not occur in nature for no reason. It is an awkward and irritating number. Sometimes, it is at the exact point of the greatest resistance that we make our greatest breakthroughs. Bear in mind that 8 + 1 = 9 - with "9" being a fully rounded and spiritualised number in Chinese thinking. Generally speaking, multiples of "3" permeate Chinese thinking in the sense of "good luck" and retaining social order (take the numerical designations applied to the six-lines of the Yijing).

Thanks 

Adrian
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Giving Carl Jung a Good Beating! (31.10.2025)

10/31/2025

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OK Carl - Where Do You Want It?
Author's Note: Dear reader - I sincerely hope the following causes your mind to be both "socked" and "doubt" infested. After-all, you are not paying me for a service and I am not selling you any wares. Of course, we could dance this dance - as the internet is default set for commercial endeavour - but Ch'an is not that easy. It would be easy for you to give me money (and purchase my compliance) - but it is not so easy to permanently give away your greed, hatred, and delusion, ad clearly show me the empty mind ground. This is why the Ch'an Masters of old resorted to shock-tactics - a shout or a blow - as these actions "halted" the routine thought processes. Today, particularly with regards to writing, the same effect is achieved through the profane treatment of concepts. Fred, for instance, based his entire theory on a defunked (evolutionary) understanding of the development of the foetus in the womb - and when he was told about this - he refused to admit his mistake as his theory had already gained traction in the commercial and academic world. Freud, of course, was Jung's teacher. Becoming entangled in the thing the Buddha advocates becoming untangled from - is not the purpose of Ch'an training. Neither is making you feel "nice" about random words written upon a page. And here we are. ACW (31.10.2025)
Having studied with Richard Hunn, I was introduced to Richard Wilhelm’s extraordinary translation of the Book of Changes (I Ching) – which I later learned was originally rendered into Wilhelm’s native German – as the “I Ging”. What were we actually reading? Well, it turned-out that the English translation of Wilhem’s work is in fact a transliteration of his original German version. This might explain why Wilhelm quotes Carl Jung – who was also an ethnic German  - although this time born in Switzerland. This is the pathway through which many of us in the West were introduced to Jungian thinking – which I did study for a number of years (although never officially). Richard Hunn had travelled to Zurich as he had been granted permission by Jung’s family to read Jung’s handwritten pages (omitted from his biography) that state he believed that rebirth might be real. His family asked for these pages to be removed as they felt such an idea might negatively impact his more scientific-thinking. Many years later, and after reading Frank J Sulloway’s excellent book entitled “Freud Biologist of the Mind – Beyond the Psychoanalytical Legend” – as well as many similar tomes – I realised just how off the mark this type of (psycho-therapeutic) thinking was - and remains. 
Yes – such approaches to analysing the mind might assist some people with the negative aspects pertaining to their thought and emotional processes – but such schematics do little more than this. From a Buddhist perspective, it is the “balancing” of the delusional mind-set – or that way of looking at things that aligns greed, hatred, and delusion without ever questioning the presence or validity of these self-defeating entities. Placing aside the scientific issues arising from many of these psychological systems – the fact remains that the “delusional” mind-set as defined by the Buddha is a priori taken as “normal” and beyond any notion of “uprooting” or “transcendence”. Furthermore, linking mind development to commerce adds yet another layer of complication to a process that the Buddha taught free of monetary charge (the cost of training in the authentic Dharma requires a strict self-discipline). Can this type of expedient psychological training be useful? Yes – given that all the conditions are met which produces such an outcome. 
But here is the massive contradiction to all this. Whereas a Buddhist Master (at least in the Chinese Ch’an tradition) must have attained a confirmed enlightenment before any teaching is undertaken – a psychotherapist can offer counselling when he or she possesses no more or no less mental stability than the next deluded individual. Simply paying for a course of academic training does not guarantee any profound or permanent alteration in the mind of the successful student. This is why many successful academics, even after years of successful teaching (or counselling  in the case of psychologists), still retire to isolated Buddhist Temples to eventually get to grips with the greed, hatred, and delusion that continuously plagues their minds. An individual must think for themselves – so that they can permanently “stop” the thought processes on their own and through their own efforts – when given a proper meditative method to work with. This Dharma-process has nothing to do with money or status. Indeed, realising the empty mind ground is perhaps the lonliest undertaking in the world – and so it should be. If Jung had truly realised this understanding, then he would have known that rebirth simultaneously “exists”, “does not exist”, “exists and does not exist”, and “neither exists and does not exist”. There's nothing difficult about that to understand - now is there?
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Richard Hunn [2004] Discussed Returning to the UK! (8.10.2025)

10/7/2025

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Richard Hunn Played in a Local Kyoto Band!
The point is to realise the empty mind ground – here and now – and not be distracted by other thoughts that would divert the practitioner away from this vital objective. On the one hand, there is the cycle of the external world, which quite often requires a type of timed ritualistic behaviour, and then there is the imminant need to focus the attention firmly within, and directly perceive the all-embracing empty mind ground. Which is it to be, outer convention or inner revolution? For Ch’an, the direction is clear – nothing else matters other than the realisation of the empty mind ground. This is the caee despite all living Ch’an Masters occupying a living body that inhabits the material world. The facilitator of the empty mind ground must live by eating, wearing clothes, living within a building, and earning a living, etc. All these things, which includes social, cultural, and political interactions, turn-out to be vitally important on the one-hand – and completely pointless on the other. And yet some type of anchorage in the material world must be established if Ch’an is to be effectively taught. 
​This is a paradox that possesses no single answer. There is no blue-print or set manner in response to this need. How a Ch’an teacher manifests – is how they manifest – and that all depends on the personal situation of the teacher in question. A homeless monk, for instance, can effectively teach, as can an ordinary person, or a person in a high position. Status does not matter. That is merely a necessary window-dressing. What is important is that those who are searching for the empty mind ground must also understand that the expedient circumstances of an effective teacher are irrelevant – if the student can effectively grasp the huatou and decisively “look within”. The reason externality does not matter at this point is that to be overly concerned with externality is to fall into the trap of “attachment” as taught by the Buddha. Attachment to externality is to be ensnared in the distraction of a sideways thinking that diverts from “looking within”. Non-attachment dissolves part of the habitual power of delusion and assists in the clearing of many barriers to achieving inner awareness and profound insight. Of course, once the empty mind ground is fully realised – and the form and void integrated – then the state and function of the external world can be altered for the better using “wisdom” – if such an alteration is required.
​By 2004, I was discussing with Richard Hunn about the possibility of him relocating back to the UK and living in Sutton – in the same street as my family. At that time, things were very good in the UK, and this idea was a very real possibility. Richard Hunn had lived in Japan since 1991, and had achieved every one of his primary (academic) research objectives. Furthermore, after 13-years in Japan – Richard was beginning to yearn for a return to his native English culture. Not only this, but he very much appreciated the Anglo-Chinese set-up we had going in the Sutton area. The perfect integration of English and Hong Kong culture. Richard Hunn had been teaching English in Kyoto whilst researching the roots of Chinese Ch’an in Japan. This research had been more or less completed by 2004. Richard wanted a return to tea, fish and chips, and Chinese cooking! The problem was that he started to experience alarming health episodes which started off as apparently minor, but got steadily worse - until the terrible diagnosis of terminal cancer during late 2005. Richard opted to stay in Japan and adjust himself to circumstance. This he did until his final breath - taken during October 1st, 2006, whilst sat-up meditating in a Kyoto hospital bed. 
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Email: Deep, Middle, and Surface Mind! (16.7.2025)

7/16/2025

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Knowing what you know now - you can see just how careful he is being - when translating just the opening lines of the Dao De Jing. It is problematic and we must not allow quick or shallow interpretations. Many modern Chinese people are just as clueless as this is a specialised field.
Dear A
A story that sometimes comes to mind is something Richard Hunn once told me whilst visiting the UK (from Japan) in the early 2000s. He said that at one time in his life, he was living in a bed-sit - but one where other members in the house used to "walk" through his room during the day or night to access the toilet and kitchen, etc. He said that he used the situation to apply the huatou properly and to a greater depth - outside his comfort zone. He described the people entering, traversing, and leaving his living space as "waves" of phenomena arising, stabilising, and falling apart. He was able to distance himself from his physical surroundings as for most of the time, there was no urgency to "respond" to - or "interact" with - the people or circumstance. He was able to detach from the material circumstances around him - and "look within" - toward the empty mind ground. This is similar to the monastic position where everything is strictly controlled in the monastery - essentially an eternally repeating regimen where all basic needs are met - freeing the mind to move its awareness from the "outside" world to the "interior" of perception. Of course, this changes slightly with the hermit - who might live in a cave, at the foot of a tree, a hut, or some other remote place - free from any external support mechanism. Usually, a young monk trains in a monastery (where everything is provided) and progresses to living alone (with no support mechanisms).
Perhaps this is a progression to moving away from predicting or relying on preconceived outcomes. Lay and monastic are two-sides of the same coin with the empty mind ground underlying both manifestations (Vimalakirti). Again, "Neither attached to the void - or hindered by phenomena". The question becomes one of path of access - but the method (returning thoughts to their empty essence) is the same. Within China, the "Dao" (Way) is used interchangeably to refer to the "path" and the "destination". Sometimes, this distinction is subtle and the nuance is lost in translation. Still, Charles Luk, who read copious amounts of Daoist texts, and was of the opinion that the Dao De Jing is the essence of all Daoist teaching. Placing the opening chapters into into a coherent and relevant English-language context is still an ongoing process. Many shuffle the words around - copying one another's translations. The assumption is that what came before is "correct" and that these conventions simply require re-organising. The problem is that these "assumptions" may not be correct, precise, or even relevant. First principles must be re-established time and time again as a better understanding develops. Many are surprised, as they understandably work from a select number of translations - forming an integrative understanding - but when they see the original Chinese text and look at the literal meaning, quite often there is a slippage of meaning. 
The problem with personal development within Ch'an is the detaching from the external, the penetrating of the empty mind ground within, and then the integration of the two - which is easier said than done. Many ignore this difficulty as its recognition might take away the momentum of developmental purpose. Even after penetrating the empty mind ground - and when living in the material world - "klesa" (defilements) bubble-up in the mid-mind (that is the cognitive space between the empty mind ground and the material world of perception in the fore-mind) as responses to phenomenal reality. These reactions, as you know, are good, bad. and neutral, and the bread and butter of everyday life. In other words, the waves of "change" are incessant, ongoing, and never-ending.As they unfold - we change and mature. Experience equals process. It is interesting that when people meet - they swap stories of "change" - perhaps this is the currency of human communication - and the reason the ancient Chinese people developed an entire Classical Text dedicated to its interpretation. The main text of the Book of Change (Yijing) the oldest parts - do not use the term "Dao" - which begins with the Commentaries associated with Confucius (or his disciples and followers - perhaps even relatives). I suppose everything has an origin.
Best Wishes

​Adrian
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Venerable Old Master Xu Yun Dharma-Talk – Introduction & Pre-Requisites for Practicing Ch’an Meditation! (7.6.2025)

6/7/2025

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(Translated By Adrian Chan-Wyles PhD)
​27.5.2017 – Source: Lineaage Transmission Network
​“Give-up all attachments and do not give rise to a single thought.”
​These are the prerequisite for practicing genuine Chinese Ch’an meditation. Now that we know this, how can we achieve this objective?
​The first example involves the most karmically able - who will immediately cease their thinking-processes forever (achieving a permanent “stillness” of mind) - whilst directly perceiving the empty mind ground. The state of “no-birth” is then entered. Bodhi is attained in an instant (like a finger-snap) - without any hesitation. When all this happens correctly (and in good order) - no further words are required.
​The second level of karmic-ability involves the cultivation of logic and reason as a means to eliminate the uncontrolled stream of thought, and to modify behavioural-patterns when interacting in the material world. This method possesses many stages that vary according to the character of the practitioner. There is seated meditation, physical discipline, and much additional thought on the subject when not meditating - as a means of building resolve and motivation to practice. It must be understood that the “Original Nature” is pure and clean from the very beginning - and cannot be polluted by any expedient thought or action. By cultivsting this type of “wisdom” (Bodhi) – all “troubles” (klesa) will eventually come to an end. Birth, life, death and nirvana are all false constructs. 
​These things are like insubstantial and non-permanent dust that cannot pollute the “True Nature”. Everything is a dream, and an illusion. The four elements of the body the mountains, the rivers, and the earth, all manifest and pass-away within the “True Nature” without staining the empty essence one iota. Cultivate non-attachment to all phenomena as it arises, manifests, and passes-away. Do not chase after life, death, reward, wealth, or any worldly activity. None of these things exist within the empty mind ground. Give-up right and wrong, like and dislike – and become like a dead tree stump – or a body with no reaction to (internal or) external stimulus. Remain indifferent to all things. This is how rhe root-cause of greed, hatred, and delusion is uprooted and the stream of consciousness “purified”. 
​All troubles and difficulties will automatically disappear. In this way all pain, discomfort, suffering, happiness, hunger, cold, fullness, warmth, honour, disgrace, life, death, misfortune, fortune, good or bad luck, disgrace, gain or loss, safety or danger - are all laid to aside. Only in this way can we say that we have let go of the force of (ignotant) karmic-habit that keeps us trapped in duality – continuously fixating over fleeting externals which produce human suffering. Once you let go - you must let go of everything - forever. This is called “letting go of all attachments”. When all attachments are let go, delusion disappears, discrimination does not arise, and attachment ceases. At this point, non-thought (“stillness”) is achieved, the perceived True Nature is bright - and expands throughout the physical body - and out into the environment without limit. At this point, all the conditions for effective Ch’an meditation are met. If you work hard to truly meditate and study, you will be able to see your empty mind ground and (expansive) True Nature.
​Chinese Language Text:
https://read01.com/5k5zRa.htm
​虛雲老和尚:禪修入門 參禪的先決條件 萬緣放下

2017/05/27 來源:傳承網

「萬緣放下,一念不生」是參禪的先決條件,我們既然知道了,那麼,如何才能做到呢?

上焉者一念永歇,直至無生,頓證菩提,毫無噦唆。其次則以理除事,了知自性本來清淨,煩惱菩提、生死涅磐皆是假名,原不與我自性相干,事事物物皆是夢幻泡影,我此四大色身與山河大地,在自性中,如海中的浮漚一樣,隨起隨滅,無礙本體,不應隨一切幻事的生住異滅,而起欣厭取捨,通身放下,如死人一樣,自然根塵識心消落,貪嗔痴愛泯滅,所有這身子的痛癢苦樂、饑寒飽暖、榮辱生死、禍福吉凶、毀譽得喪、安危險夷,一概置之度外,這樣才算放下。
​
一放下,一切放下,永遠放下,叫做萬緣放下。萬緣放下了,妄想自消,分別不起,執著遠離,至此一念不生,自性光明,全體顯露,至是參禪的條件具備了,再用功真參實究,明心見性才有分。
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Bodhidharma’s Ch’an - What is the “Wall-View” [壁觀] Practice? (20.5.2025)

5/20/2025

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The “Wall-View” [壁觀] practice is simultaneously a pre-enlightenment (outer) meditative technique – and a description of a post-enlightenment (inner) state of being. To outwardly “gaze at a wall” - is to inwardly realise the all-embracing empty mind ground (and gaze like a wall). What does the 28th Patriarch of the Indian Dhyana tradition have to say on this matter? The following extract is typical Chinese-language encyclopaedia entry regarding the life of the Bodhidharma:

‘傳統上認為,達摩自海路來到中國後,聞說梁武帝信奉佛法,於是至金陵(今江蘇南京)與其談法。梁武帝是篤信佛教的帝王,他即位以後建寺、抄經、度僧、造像甚多,是以詢問達摩:「我做了這些事有多少功德?」達摩卻說:「無功德」。武帝又問:「何以無功德?」達摩說:「此是有為之事,不是實在的功德。」武帝不能理解。因雙方理念不合,達摩即渡江入魏(「一葦渡江」之傳說來源),止於嵩山少林寺,於寺中面壁九年,稱「壁觀婆羅門」。[民間則相信達摩在石洞留下至高無上武學《易筋經》和《洗髓經》。’

India to South China by sea (there are competing stories that he travelled by land into North China via Tibet). As he heard that Emperor Wu [武] of the Southern Liang Dynasty believed in the Dharma and was a devout Buddhist - Bodhidharma went to Jinling (now Nanjing, in Jiangsu province) to discuss this matter with him. After he ascended the throne, Emperor Wu built many temples, order endless Buddhist Sutras to be copied and spread, ordained uncountable monastics, and sponsored the making and distributing of many Buddha-statues. Emperor Wu asked Bodhidharma, "How much work of virtue (karmic-merit) have I accumulated by doing these things?" Bodhidharma replied, "No work of virtue” [無功德 – Wu Gong De]. A surprised Emperor Wu asked once again, "Really? Why no work of virtue?" Bodhidharma answered, "These are wilful acts - not genuine acts of virtue (free of egotistical ‘intent’)." Emperor Wu was astonished and confused by this exchange. Due to this difference of opinion regarding the interpretation of the Dharma - Bodhidharma crossed the Yangzi River into the land of the Northern Wei Dynasty (hence the story of Bodhidharma "gliding across the surface of the water whilst standing on a floating reed"). Bodhidharma then made his way to the Shaolin Temple [少林寺 – Shao Lin Si] situated on Song Mountain [嵩山 – Song Shan] – in Henan province. Here, Bodhidharma sat “facing the wall” in a cave for nine years - and was known as the "wall-viewing Brahman" [壁觀婆羅門 – Bi Guan Po Luo Men]. It is believed that whilst sat in this cave – Bodhidharma compiled two important (external and internal) self-cultivation (martial arts) manuals entitled “Change Muscle-Tendon Classic-Sutra” [易筋經 – Yi Jin Jing] and the ”Bone-Marrow Cleanse Classic-Sutra” [洗髓經 – Xi Sui Jing].’

Bodhidharma is associated with a number of unique texts associated within his own “Dhyana” (Ch’an - 禪) tradition. Although certain historical commentators have stated that Ch’an was unknown in India – in fact Ch’an’s insistence upon the achievement of a sudden flash of insight (yugapad) is similar to that position held by the “Sthaviravada School” – one of the original eighteen schools that developed following the death of the Buddha (see AK Warder, Indian Buddhism, Motilal, Page 454). This is the “Believers in the Teachings of the Elders” School linked to the eventual development of the well-known Theravada. The Pali Suttas possess far more doctrinal latitude than the Theravada School likes to admit or acknowledge. The highly conservative approach of the Theravada focusses on a certain strand of doctrine within the Pali Suttas and ignores or plays-down other equally important teachings. For instance, the Buddha clearly states that lay-men and women can achieve enlightenment and that there is no difference in quality between an enlightened lay-person and an enlightened monastic (Ch’an takes this ideal further – stating children, animals and even inanimate objects can all be enlightened on the grounds that all things are reflected in the great mirror samadhi and arise and pass-away within the empty mind ground). Furthermore, the Pali Suttas clearly state that an “instantaneous” enlightenment is available for all beings by simply being in the “physical presence” of the Buddha (darshan) – without having studied the Dharma, the Vinaya, or the Abhidhamma.

Within the Ch’an School, therefore, an individual may (or may not) study the gradual teachings – and may (or may not) realise instantaneous enlightenment. Studying the scriptures does not necessarily culminate in the realisation of enlightenment – whereas realising instantaneous enlightenment means that an individual (such as Hui Neng) may be illiterate and not know the teachings – but if a scripture is read to them – then the full and complete meaning (prajna) will instantly manifest in their mind - which can be verbally expressed. Remember, the Buddha was also illiterate, as when he lived there was no direct connection between being literate and possessing wisdom within general society. Spiritual teachings were passed on via the agency of memory and the vehicle of word of mouth (only later being written-down). Reading and writing was known in ancient India – but it was a practice reserved for use only amongst governments which possessed specially educated ministers who would “write-down” the laws passed (or repealed) by the king or leader – thus maintaiing a coherent record that could be objectively referenced when needed.

Altough the modern Chinese Ch’an School prides itself on the very high literacy rate of its practitioners – this tradition also maintains the original reality which saw the Buddha, his disciples, and many of his Chinese comverts being “illiterate”. This means that although the Ch’an practitioner may study words and letters – the enlightenment that such teachings represent – must be “beyond” words and letters. It is as if literate Ch’an practitioners must remember what it is like to be illiterate. The empty mind ground exists BEFORE any words are conceived in the mind, or expressed through the mouth. Words may or may not be used – but the empty mind ground is pure, clean, and all-embracing (like a pristine wall that expands in all directions). It is also the case that the Indian Bodhidharma could not speak the Chinese-language – and the Chinese students could not speak the Indian-language. It may be that as this was the case, seated meditation and unexpected actions were used to convey - or reveal - the empty mind ground. Only later did words start to be used in an oblique manner – building the entire edifice of Ch’an literature in China (although the literary structure of this work adopts a distinct Confucian structure – such as that found in the “Analects” or the “論語 – Lun Yu”). The text ascribed to Bodhidharma that introduces the practice of “Wall-Viewing” is known by a number of titles:

Great Master Bodhidharma – Brief Discussion on the Four Practices of Entering the Mahayana Path – (菩提達磨大師略辨大乘入道四行觀論 - Pútí dámó dàshī lüè biàn dàchéng rùdào sì háng guān lùn)

Mahayana Path Entry - Four-Contemplative Practices – (大乘入道四行觀論 - Dàchéng rùdào sì háng guān lùn)

Bodhidharma’s Two Methods of Entering the Four Stages of Contemplation – (達摩二種入四行觀論 - Dámó èr zhǒng rù sì háng guān lùn)

Two Entrances - Four Practices Treatise – (二入四行論 - Èr rù sì háng lùn)

Two Entrances - Four Practices Sutra – (二入四行經 - Èr rù sì háng jīng)

Four Contemplations Treatise – (四行論 - Sì háng lùn)

Four Contemplations Sutra – (四行經 - Sì háng jīng)

Two Methods Entry Treatise – (二種入論 - Èr zhǒng rù lùn)

Two Entrances Treatise – (二入論 - Èr rù lùn)

Mind Entry – Body Entry – (理入行入 – Li Ru Xing Ru)

Although every word spoken by the Buddha is considered a “Sutra” (經 – Jing) – usually only Vimalakirti and Hui Neng are the two other Buddhist practitioners whose teachings are also considered “sutras” or “enlightened” sayings. However, as can be seen from the above list, sometimes Bodhidharma’s teachings are referred to as a “Treatise” (論 – Lun) – whilst at other times they are referred to as a “Sutra” (經 – Jing). This suggests some confusion on the matter, but the changing of designation may be symbolic of the increase in popularity of the Ch’an School throughout the history of China. Whatever the case, it would seem that Bodhidharma can be added to the very short list of enlightened beings whose teachings are considered “Sutras”. JC Cleary explained Bodhidharma’s method in his (1986) “Zen Dawn” through the following translation:

‘This is the Great Vehicle Teaching for pacifying the mind – let there be no error. Those who pacify mind like this do wall-gazing. Those who accord with beings like this prevent slander and dislike. Those who have skill in means like this dispense with what does not apply.’ (Page 35)

‘Bodhidharma taught: There are many roads for entering the Path, but in essence they do not go beyond two kinds; one is entering through inner truth, and the other is entering through practice.

Entering through inner truth means:

1) All living beings (ordinary or sage) share the (underlying) reality-nature which is obscured by a false-covering of alien dust. If you abandon the false and return to the real, concentrate your attention and gaze like a wall, then there is no self and others, and ordinary and sage are equal. Firmly abiding and unmoving, you no longer fall into the verbal teachings. This is tacit accord with the real inner truth: without discrimination, it is still and nameless. This is called “entering through inner truth.”

2) Entering through practice refers to the Four Practices (which envelop all practices):

a) Repaying wrongs – or making amends for countless eons of deluded behaviour as a means of purifying this present life.

b) Going along with the casual nexus – or adjusting to external circumstances (good, bad or neutral) as they manifest. No attachment to good experiences – no rejection of bad experiences, and no slumbering in neutral experiences. There is no permanent self – merely the endless cycle of (contrived) cause and effect.

c) Do not seek anything – or do not allow greed, hatred, and delusion to define your life. Nothing the world desires is real or true and must be laid-down and abandoned. Find the empty essence within all suffering and abide there.

d) Always accord within the Dharma – or abide within the reality of the empty mind ground. Uproot greed, hatred, and delusion, cultivate all good deeds (Sila), and help all beings without end or limit.’ (Pages 33-36)

It is believed that Bodhidharma extracted these teachings from the Lankavatara Sutra (indeed, JC Cleary appears to be quoting from a text discovered in Dun Huang entitled “The Record of the Teachers and Students of the Lanka”), although he is also linked to the Vimalakirti and Prajnaparamita Sutras. (I believe that DT Suzuki’s interpretation of the Lankavatara Sutra as being a later and wholly “introverted” and “idealistic” teaching - is incorrect – as it appear to contain Early Buddhist ideology that recognises that the external world exists – even if its structures are forever changing and suffering-inducing). Vimalakirti, of course, represents the fact that lay-people can realise perfect enlightenment – here and now – whilst living within the world of red dust. The emptiness of the Prajna Sutras underlies and unites this entire vision of human existence and spiritual transcendence. Jeffrey l Broughton, in his book entitled “The Bodhidharma Anthoology – The Earliest Records of Zen” (1999) states in the Introduction:

‘For decades discussion of the Long Scroll or Bodhidharma Anthology, both Japanese and Western, has concentrated on the second section, the Two Entrances, and has come to the consensus that only this text can be attributed to Bodhidharma. Eminent monks of medieval China and modern scholars from around the world have produced many exegeses of the two entrances and the baffling term “wall-examining” (pi-kuan) mentioned in the Biography of Two Entrances; in the traditional story Bodhidharma is usually said to have practiced wall-examining for nine years. Though much exegetical ingenuity has obscured the importance of the Records. In fact, the Records have been so eclipsed that they pass unnoticed in most treatments of early Zen.’ (Page 7) And again:

‘The elusive term of wall-examining has been the subject of countless exegeses, from the most imaginative and metaphysical to the suggestion that it refers to the simple physical act of facing a wall in cross-legged sitting posture. Tibetan Ch’an, a new and exciting subfield of early Ch’an studies, offers us one more. Various Ch’an texts were translated into Tibetan, one of the most important being the Bodhidharma Anthology, which in Tibetan is usually referred to as the Great Chinese Injunctions (Rgya lung chen po). The recently discovered ninth-century Tibetan treatise Dhyana of the Enlightened Eye (Bsam gtan mig sgron) contains translations of some of the Two Entrances, some material from Record I, and the whole of Record III. Early on the Dhyana of the Enlightened Eye gives summaries of four teachings known in early Tibet: the gradualist gate; the all-at once gate (Chinese Ch’an); Mahayoga, and Atiyoga (Rdzogs-chen)

The summary of Ch’an ends with a series of quotations from Ch’an masters, the first of whom is Bodhidharmatara, the version of the name that is encountered in Tibetan sources: “From the sayings of the Great Master Bodhidharmatara, ‘If one reverts to the real, rejects discrimination, and abides in brightness, then there is neither self nor other. The common man and sage are equal. If without shifting you abide in firmness, after that you will not follow after the written teachings. This is the quiet of the principle of the real. It is non-discriminative, quiescent, and inactive. It is entrance principle.’” A Tibetan Tun-huang manuscript gives a virtually identical rendering. This understanding of wall-examining must have been widespread in early Tibet.

The Tibetah closely follows T’an-lin’s Chinese with one exception, the line “in a coagulated state abides in wall-examining” (ning chu pi-kuan), for which the Tibetan reads: “rejects discrimination and abides in brightness” (rtogs pa spangs te / lham mer gnas na). This is a curious and consistent divergence.” (Page 67)
The term “Wall-View”, Wall-Gaze”, or “Wall-examining” are all English language attempts at translating (and transliterating) the Chinese-language term “壁觀” (bi guan). I must say that when I “think” in the Chinese-language – this term appears succinct and straightforward. It is only when this terms transmigrates into a different (and unfamiliar) language culture that uncertainty of meaning creeps in. Bi Guan is to “end” all discursive thought in the surface and deep mind. Bi Guan is to realise the all-embracing empty mind within which all things manifest and pass-away. Bi Guan is like broad and high wall immediately present in-front of the human vision. The wall is too high to climb – and broad to go around. Human vision cannot see above, beyond, or around it. Bi Guan is the end of all deluded vision. Assessing the two-ideograms we have:

壁 (bi4) = Lower particle is “土” (tu3) which means “stamped earth”. The upper particle is “辟” (bi4) which means “law”, “control” and “develop” – a physical structure (such as a “wall”) which defines, controls and orders society.

觀 (guan1) = Left-hand particle is “雚” (Guan4) which means “stork”, “heron”, or “small cup”. The right-hand particle is “見” (jian4) which means “to see”, “to consider”, and “to recognise”.

When combined as “壁觀” (bi guan) - there is the meaning of a developed vision which is broad, expansive, and all-inclusive - like that of a bird’s-eye view when flying high in the sky. This is a special type of all-encompassing vision that excludes nothing, includes everything, and like the structure of a physical wall, generates order and security throughout society. One looks at the wall – and one looks out onto the world – as if one were the wall. These concepts are not necessarily contradictory when viewed from the perspective of a Chinese philosophical use of language, ideas, and symbols. Therefore, “Wall-View” represents the permanent “turning-about” at the deepest levels of human consciousness experienced during successful Ch’an training – a process explained within the Lankavatara Sutra – but which implicit within all legitimate Buddhist texts.

Chinese Languae Text:

https://baike.baidu.com/item/二入四行/3987794

Further Reading (English Language):

Broughton, Jeffrey L, The Bodhidharma Anthoology – The Earliest Records of Zen, University of California Press, (1999)

Cleary, JC, Zen Dawn – Early Zen Texts from Tun Huang, Shambhala, (1986)

Warder, AK, Indian Buddhism, Motilal, (2000)
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Email: Master Xu Yun - Burned-Finger - and "Self-Immolation"! (26.1.2025)

1/25/2025

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Dear J
Thank you for your interesting email.

Please find attached a photograph clearing showing the missing digit. According to Xu Yun, he was sad and regretful for the fact his mother died soon after giving birth to him (he probably later witnessed what women experience during pregnancy and birth) - and for the distress he caused his father by leaving home to become a Buddhist monk (without permission). This had all kinds of knock-on effects as although he was forced into marrying two young women (sisters) - he did not consummate the bond - or produce a son to carry-on the family name. Not producing a son was one of the worst things a dutiful son could NOT do with regard to his father (and by extension - his mother). In reality, it was a Confucian duty for an older son to produce an heir to inherit the family name and family wealth-business. 
​I believe there is a section in the Surangama Sutra describing various types of (similar) self-mortifications (usually linked to the selfless lives of Bodhisattvas). Furthermore, such ideas recur in various other (usually Mahayana) texts (the Mahasiddhi stories of the Tantrayana also contain all kinds of unusual activity). The usual argument is that such descriptions (which are either not found - or if they are present - are criticised by the Buddha in the Pali Suttas) are purely figurative and not intended to be taken literally (due to their negative and destructive tendency).
​Given this is the case, what is Xu Yun doing? He is putting into practice the idea of "self-mortification" from a Buddhist point of view. Not all Buddhists accept this interpretation and I advocate freedom of thought and self-determination. Think for yourself. Xu Yun believed that by voluntarily inflicting "pain" upon his person (by copying the sutras) - he could "burn-off" bad karma AND transfer this credit-making exercise to provide for the well-being of another person (or persons) in the after-life. Of course, there is much to philosophically work-through - but this is similar to Medieval (monastic) Christian beliefs within certain traditions. This type of self-harm is open to interpretation and it should not be lightly treated or literally advocated. Remember, the Classical Greeks (Apollonius of Tyre and others) - recorded that an Indian Buddhist sat atop a pile of wood and "self-immolated" in-front of a crowd in Athens (I believe in the 1st century CE). Wapola Rahula also discusses "self-immolation" (see attached).
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Peace in the Dharma
Adrian Chan-Wyles
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Vinaya Discipline: "Medication" and "Meditation"! (23.12.2024)

12/23/2024

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Buddhist Compassion Permeates the Ten Directions and Includes All-Things!
Author’s Note: Whilst practicing Buddhist and Daoist meditation, I have experienced a complete “transcendence” of any experienced physical and psychological “pain” (of various sorts) for the duration of the seated meditation practice (as the Caodong School of Chinese Ch’an routinely practices martial arts – “pain” is an ever-present reality that must be cheerfully accommodated – be it of exertion, injury, or occasional illness). Breaking the “moment-to-moment” experience of continuous pain – this (organic) meditative experience permeates into everyday life when the monastic is standing, walking, sitting, or lying-down - when not formally engaged in the act of seated meditation. Indeed, modern medicine works on the principle that the correct presentation of various chemical compounds will have a positive affect upon the cells and nerve-fibre of the human-body. In-short, modern medicine “breaks” the moment-to-moment experience of pain and can be considered a “replacement” for meditative practice. During the 6th century CE, the Christian St Benedict, when writing his famous “Rule”, demanded limited sleep, vegetarianism, and no alcohol for fit monks. However, if a monk was ill, he could rest in a hospital ward, and eat a little meat and drink an allotment of alcohol – to build his strength until fully healed. 
The Buddha’s “Rule” (Vinaya Discipline) was formulated over a thousand-years prior to St Benedict’s equivalent. As the Buddha teaches the transformation of perception through the act of meditation – it is meditation that is taken to be a “cure-all” for his monastics (within China, Buddhist monastics must be “vegetarian”). Of course, as the Buddha advocated an integration of “wisdom”, “loving-kindness”, and “compassion” – an ill monk is to be carefully cared for by those monks who are able-bodied and not existing in the state of “illness”. A monastic who is unable to walk – is unable to beg his daily food. In such a situation, a designated monk is permitted to carry his bowl and collect his share of waste-food when visiting the local villages. In China, where begging is not allowed, the monks grow and farm their own food. When a monk cannot present himself to receive his daily share at mid-day in the equivalent of a refectory – another (authorised) monk performs this task. Monks must also (lovingly) “wash” the body and clothes of the severely ill monks without complaint or comment – including the shaving of the face and head. These acts of meditative “attentiveness” is important if a monk can no longer attend the toilet under his own volition. Guarding and caring for a dysfunctional body might also involve the process of “dying” – which sees the (karmic) life-processes slowly permeating out of material existence.
​Bad smells, harsh scenes, and angry outbursts are to be met with the compassionate “indifference” of the empty mind ground, which emits boundless loving-kindness! The illnesses of others are an important (karmic) opportunity to strengthen one’s enlightened awareness and limitless compassion. Outside of the Buddhist monastery, Buddhist monks might well be called upon to assist the ill members of the lay-community. Disability (physical and psychological) grants yet another frequency of cultivated-care. Disabled people possess special requirements of continuous care as their maladies will never cure or repair. Disability of the young, mature, and elderly can act as a spark for the development of universal compassion. Whatever the case, the Abhidhamma (the Buddh’a Dhamma as taught to monastics by monastics) – teaches the correct management of the past moment, the present moment, and the future moment. On top of all this, it is not uncommon for the various Sanghas of Asia to possess monks who are qualified medical doctors who are responsible for treating monastics and the laity – whilst liaising with the government authorities with regard to the provision of medical care for each locale. Every said above applies to Buddhisy monks and nuns – despite nuns having to follow a greater number of prohibitive vows. Buddhist compassion is boundless and operates equally toward animals, insects, plants, and all living-being in the ten-directions and throughout the time-periods of the past, present, and future! ACW (23.12.2024)
​In the old days, it is likely that many ordinary people lived in a world with limited (or no) medical treatment. Even where apothecary ("wound treatment") did exist within various cultures - its efficacy was often weak (compsred to modern medicine) and limited to the nobility. Many people had to exist whilst experiencing certain and continuous levels of psychological and physical pain caused by injury and illness. Today, when experiencing toothache, depression, or something similar to a broken-bone – modern medicine assures (in one-way or another) pain-killing is available. This treatment (usually in pill or liquid form) relieves the negative stimulus and allows the human-body and mind to experience a “break” from the pressure the pain causes. Of course, "pain" as a concept exists on many different levels – from the very subtle to the blatantly intense - and cannot be trivialised. Although a contemporary Buddhist monastic usually has access to modern medicine - the rules of the Vinaya Discipline - if followed to the letter, would require the individual to psychologically "transcend" the pain being experienced - as it is happening in real time. Some individuals choose to attempt to "meditate" their way through illnesses and injuries - looking for the fabled ability of the mind and body to "heal" itself. 
​Of course, the body has evolved to heal itself across a certain frequency of dysfunction. However, historical evidence suggests that human-beings have lived incredibly "short" existences - from as low as 10-20 years around one-hundred thousand years ago. Even when humanity developed sophisticated culture, life expectancy extended to around 30-40 years (as in ancient India, China and Egypt, etc). As medicine has developed (and scientific thought has purified and optimised human society and culture) - the human life expectancy has extended accordingly. The Buddhist Vinaya Discipline evolved when human medicinal thinking was at a comparatively lower level of development. Yes - a strict meditational and behavioural pattern must be upheld - but modern medicine (as a form of wisdom) must be adapted. This is not a problem, as the power of the mind and body should still be fully cultivated. Untreated pain fluctuates throughout the day, varying in frequency as the sun rises, moves across the sky, and then sets (anyone who has experienced chronic pain understands this). This means the “intensity” and “texture” of the pain increases (and expands) and decreases (and withdraws) as the light-intensity waxes and wanes. At might, untreated pain can be “reduced” (or temporarily “transfigured”) if the mind and body is placed in a certain “static” position (literally and metaphorically). 
Advanced meditators can enter a mind-body frequency of awareness that transcends pain - just as long as the “correct” physical and psychological position is maintained (Master Xu Yun [1840-1959] often treated illnesses and injury with prolonged bouts of isolated, seated meditation, rarely if ever accepting any formal medicine - or treatment outside of constructive rest). This "Samadhi" process can reduce pain overtime - and trigger the mind and body's natural healing properties. It is important to remember that the historical (Indian) Buddha allowed very little for the monastics to use other than rags as robes, waste food (and river water) as sustenance - including a razor-blade (for shaving) and perhaps a small supply of cow urine (thought to sterilise and heal - a belief still followed within modern Hinduism). Although the compassionate use of medicine is the essence of loving kindness - we must not forget that the practice of bare meditation allows for the removal of the subject-object dichotomy that formulates the experience of "pain" at its perceptual basis (the egotistical “I” which experiences “pain” – remove the “I” through meditative absorption - and there is no place for “pain” [in its conventional sense] to exist). This is not easy to do as the modern human - living in the developed world - expects pain to be immediately removed through medication.
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Master Xu Yun [虚云] Practiced “Asceticism” to Repay the Kindness of his Parents! (28.10.2024)

10/28/2024

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Old Venerable Master Xu Yun, a great Chinese Ch’an Master who lived into modern times, lost his mother a few days after he was born. Master Xu Yun became an ordained Buddhist monk at the age of 19-years old (in 1859) and practiced the Dharma with diligence. He often reflected:

"I never saw my mother after I was born - but this noble woman passed away because of me. I cannot forget her kindness."

In order to repay his mother for the debt of giving birth to him, Master Xu Yun made a vow to pilgrimage to Mount Wu Tai [五台] to worship Manjushri [文殊 – Wen Shu] Bodhisattva, and to dedicate this karmic merit to his mother - so that she could escape the cycle of rebirth (Samsara) as soon as possible.

During the 7th kunar month of the 8th year [1882] of the reign of Emperor Guangxu  [光绪] – Master Xu Yun started this pilgrimage by lighting incense at the Fa Hua [法华] Temple [庵 - An] situated on Pu Tuo [普陀] Mountain - bowing every third-step. During May of the tenth year of the reign of Emperor Guangxu [1884] – Master Xu Yun arrived at Xian Tong [显通] Temple [寺 – Si] on Mount Wu Tai. After two years, he finally fulfilled his long-cherished wish of repaying his mother's kindness.

Master Xu Yun was frozen twice in the snow and ice – whilst Manjusri Bodhisattva transformed himself into a beggar named “Wen Ji” [文吉] - to save him.

When Master Xu Yun was 58 years old [1898] - "He was heartbroken every time he thought about the fact that he had been born without a mother and had never seen her loving face". He travelled to the Ashoka [阿育王 – A Yu Wang] Temple [寺 – Si] in Ningbo [宁波] to worship the Buddha's Relics. Here, he ritualistically burnt-off one of his fingers as an offering to the Buddha - and to pray for his mother's Nirvana. The old monk did not use a cushion and performed three thousand prostrations every day. One night, whilst sat in meditation, he saw a Golden Dragon appear in the sky and fly into the Tian Chi [天池] Lake lying in front of the Relic Hall. It was several feet long and shining with golden light. The old monk rode on the dragon's back and flew to a place with beautiful mountains and rivers, tranquil flowers and trees, and majestic and wonderful pavilions and palaces. Seeing his mother looking out from one of the pavilions, the old monk called out to her to ride the dragon to the West! As the dragon descended to pick her up - Master Xu Yun came out of his trance!
​
#filial piety to parents# #repay parents' kindness# #Master Xuyun#
​Chinese Language Source:
​https://weibo.com/1886180502/OiWeptVhv
​虚云老和尚苦行报父母恩

近代禅门巨匠虚云老和尚,出生几天后母亲就过世了。虚云老和尚十九岁出家,勤修道业,常念及“我生不见母,母亲因生我而死,大恩不能忘怀”。为了报答母亲的生育之恩,他一心发愿朝拜五台山礼文殊菩萨,以此功德回向母亲早脱轮回。

自光绪八年七月始,由普陀法华庵起香,三步一拜,到光绪十年五月到五台山显通寺,经历两年之久,达成了报母恩的夙愿。他两次冻卧冰雪中,感文殊菩萨化身为文吉乞者救他脱险。

虚云老和尚五十八岁时,“因念生而无母,未见慈容,每以思之,辄觉心痛”,于是往宁波阿育王寺拜佛舍利,燃指供佛,超度慈母。老和尚不用蒲团,每日定三千拜。一天夜晚,在禅定中见空中出现金龙一条,飞落舍利殿前的天池内,长数丈,金光晃耀。老和尚骑上龙背,即腾空至一处,山水秀丽,花木清幽,楼阁宫殿,庄严奇妙。见母亲在楼阁上瞻眺,老和尚大叫母亲,请母亲骑上龙到西方去,龙即下降,自己随即出定。这种梦兆,正是虚云老和尚孝心所感。
​
#孝顺父母##报父母恩##虚云老和尚#
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    My name is Adrian Chan-Wyles (Upasaka Heng Yu) - also known as ‘Shi Da Dao’. At the moment I am neither attached to the void, nor hindered by phenomena. Eventually I shall attempt to pass away sat upright with a clear mind.  

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'Licchavi Vimalakirti came to the foot of that tree and said to me, ’Reverend Sariputra, this is not the way to absorb yourself in contemplation. You should absorb yourself in contemplation so that neither body nor mind appear anywhere in the triple world. You should absorb yourself in contemplation in such a way that you can manifest all ordinary behavior without forsaking cessation. You should absorb yourself in contemplation in such a way that you can manifest the nature of an ordinary person without abandoning your cultivated spiritual nature.'
                                                                                                                                                                                        Vimalakirti Nirdesa Sutra


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