This are practices within Chinese Buddhist traditions and were emphasised by Master Xu Yun (1840-1959) - particularly as a means to eradicate any corruption that had arisen in various monastic communities – either in essence or in practice. Master Xu Yun taught that all Ch’an monastic communities must be ‘non-attached’ to events of the world and hold no overt political opinions. As the Buddha-Dharma is beyond such changing conditions – there should be nothing that delays a monastic cultivating enlightenment in the world and adjusting themselves to circumstance. It is the Dharma that is paramount and not the expedient world (which passes across the surface of the mind like so many substanceless clouds). Fighting for justice in the world is really defending the Dharma in all situations. This must be achieved through Dharmic methods that are free of greed, hatred and delusion. Whereas the Roman Catholic Church in China refused to subordinate itself to the ‘new’ Chinese government in 1955/1956 (causing all kinds of trouble amongst the people) - Master Xu Yun firmly stated that the Chinese Buddhist establishment must never oppose the Chinese government and align itself with ‘foreign’ movements that do not have the best interests of the Chinese people as their guiding ideology! How is this attitude achieved? Master Xu Yun stated that the ‘Fivefold Mediation’, the ‘Three Cumulative Conditions’ and the ‘Ten Prohibitions’ must be correctly cultivated so that there is no doubt: 

The Fivefold Meditation Consists of the following profound achievements: 

1) The ‘Real’ is directly realised as the ‘Empty Mind Ground’ (noumenon). 

2) The ‘strength’ and ‘purity’ of such insight ‘wipes-out’ all transient phenomena. 

3) The realisation of an all-embracing wisdom equals the perfect ‘integration’ of ‘form’ (phenomena) with ‘void’ (noumena). 

4) Within this enlightened reality is the inherent element of infinite compassion for the liberation of all beings. 
​
5) This infinite compassion is permeated with universal kindness for all beings. 
​
(Much of this Ch’an approach is maintained in the Brahmajala Sutra – the Sutra of the Bodhisattva Rules).  

The Three Cumulative Conditions: 

1) Do no evil in word, deed or thought. 

2) Do only good in word, deed and thought. 

3) Continuously benefit all sentient beings in word, deed and thought. 
​
(Distillation of the Bodhisattva Vows).  

The Ten Prohibitions: 

1) Not to take life. 

2) Not to steal. 

3) Not to commit adultery. 

4) Not to lie. 

5) Not to take intoxicating liquor. 

6) Not to take food out of regulated hours. 

7) Not to use garlands or perfumes. 

8) Not to sleep on high or broad beds. 

9) Not to witness or participate in sing or dancing. 

10) To refrain from handling minted (or non-minted) gold.  

(This is a condensation of the Vinaya Rules) 

English Language Reference: 

Charles Luk: Empty Cloud, The Autobiography of the Chinese Zen Master Xu Yun, Edited by Richard Hunn, Element, (1988), Pages 198-201 

Dear Ben 
​
Wilhelm's translation was ground-breaking - but remains a snapshot of his own ideas and misunderstandings. Yes - it is a good literal translation - word for word - but makes no sense when read because he did not really know (or understand) the historical, cultural and philosophical context of a) each hexagram and b) each hexagram in relation to the totality of the 'meaning' of the Yijing. How could he know these things? He was a German; Protestant Christian and this upbringing does not automatically confer an innate cultural understanding about certain aspects of China's feudalistic past! The scope of Wilhelm's achievement is often used to obscure the deviancies of his translations and the hopeless trap of 'Eurocentrism' he often got himself into. For instance, Hexagram 52 (䷳) is symbolic of a 'mountain' placed over a 'mountain' and is referred to as '艮' (gen4). However, his misunderstanding of Buddhist 'nirvana' is laughable but thought 'quaint' in the West! Both mountains assert a joint (simultaneous) 'downward' pressure from which neither can escape. Therefore, 'stillness' is achieved due to there being a 'rootedness' present - a certain gravitas operating equally through the mind, body and environment. A true scholar has aligned his or her bone-structure through calming the mind and allowing the bodyweight to drop into the ground through the feet - whilst passing through the centre of the bone (and stimulating the bone-marrow). Although this normally elicits a 'rebounding' force as the bodyweight bounces of the floor it impacts - in this instance the 'downward' force is so powerful that the onus is always 'toward the ground'. This should represent a time of extraordinary psychological and physical 'discipline' OR 'oppression' in the outer physical world that can be used as a form of inner 'discipline' as a means of coping with the pressure. Hexagram 52 is like perpetually 'drawing a bow' and yet never letting the arrow 'fly'... There is a perfect 'stillness' within movement - with such a build-up of explosive energy, what will happen next? As for the name of the hexagram - '艮' (gen4) - the upper particle '目' (mu4) represents an 'eye' on a 'face' - whilst the lower particle '匕' (bi3) which historically represents a type of deep and wide 'spoon' (common in China) as well as a 'dagger' - or stabbing implement. There is also the suggestion of an individual 'firing an arrow' or being 'struck by an arrow' - whilst on occasion this ideogram might be written as '妣' (bi3) which represents a 'post-humous' designation for one's deceased mother. Sometimes, there is a discord between the symbolic meaning of the hexagrams and the ideograms used to describe that meaning. Why is this? It could be that as time has gone by, scribes have either accidently miscopied texts by hand, or misunderstood the meaning of what they were copying and made unnecessary corrections and adjustments assuming they were putting right previous errors, etc. It could also be that as time progresses the assumed overt or implied meaning of a hexagram has undergone evolutionary development and that this has created a discord between the inherent meaning of the hexagram and the obvious meaning of the descriptive ideogram. Of course, looking at we have there are two references to weaponry (dagger and arrow), one reference to an eating implement whilst another reference is to being 'dead'. However, we must not forget that an 'eye' is watching over all that unfolds. A weapon and a spoon require mastery if combat (and cooking) is to be truly mastered. Furthermore, when a person 'dies' their body becomes 'still'. A weapon can 'kill' - but before it does the user must perfect is usage which requires a knowledge of 'when' (action) and 'when not' (stillness) to use it. The bow may be drawn but yet fired. If there is no food to eat, one becomes 'still' and ceases to 'move'. A spoon can serve food that exists or remain 'still' when no food is forthcoming. This hexagram seems to indicate the self-aware ability of remaining both inwardly and outwardly 'still' when circumstances a) allow for it, or are b) demand it.  Just some thoughts. 
  
With Metta   

​Adrian

​Dear Jacques

Charles Luk (1898-1978) was born in Guangdong - an area of international interaction. During the pro-Western Nationalist Revolution of 1911/12 - he would have been around 13-14 years of age. Even prior to this, he may well have been exposed to English settlement (and schooling) in the Guangzhou area. He remained very tight-lipped about his education - possibly because it may have been missionary-based and he did not believe in the Western religion. 

From what I gather, Charles studied under a Mongolian Lama who lived in the Sichuan area of South-West China (where millions of Tibetans also live). He was interested in the Phowa method of consciousness-transformation at the point of death. This had no bearing on his training with Master Xu Yun (1840-1959). Ch'an and Phowa are two independent and different methods - with Phowa being a preparation for the dying procedure - although traditionally Ch'an Master did not require this.

Within China, the current biography of Master Xu Yun is much longer than that translated compiled by Cen Xue Lu and translated by Charles Luk - which is now out of date despite being the only blue-print available in the West. Empty Cloud conveys the basic story even though there are some errors, etc.

https://icbi.weebly.com/chrsquoan-master-jing-hui---history-of-master-xu-yunrsquos-complete-biographical-text.html

One of my Chinese students presented me with a 'new' version and it is very interesting - giving a more all round perspective. Xen Xue Lu also altered the text slightly to give a certain bias toward the reading - as did Charles Luk. Neither were happy with Xu Yun's criticism of Tibetan Buddhism or Christianity! It is also interesting to note the complete absence of the recording of the Nationalist destruction of the Shaolin Temple (in Henan) during 1928 - the traditional home of Ch'an Buddhism in China! Cen Xue Lu admits in his biography that he once worked for the Nationalist government which pursued a policy of clearing land of temples to build housing, schools and hospitals, etc, a policy he later rejected as a 'mistake'. Charles Luk removed Xu Yun's letter to Chiang Kai-Shek criticising his embracing of the foreign religion of Christianity:

https://wenshuchan-online.weebly.com/xu-yunrsquos-letter-to-chiang-kai-shek.html

Both scholars retained the majority of Xu Yun's text and certainly did not alter his teaching method directly - but through omissions and the strategic placing of details, a certain politic trajectory is established through the editing and translation processes - giving the mistaken impression that such an interpretation was present in Xu Yun's original text - when in fact Xu Yun was very careful to be 'apolitical' whilst dealing directly with what was going on around him. In other words, the political sway of Empty Cloud represents the politics of the era as interpreted by Cen Xue Lu and Charles Luk (both of whom ended-up living in the British Colony of Hong Kong). 

Best Wishes

​Adrian

Dear Venerable 
 
We must navigate our way through the tangle of worldly pathways until it is time to transition to whatever comes next (if anything). I always remember your kind postcards and inspiring emails. You certainly seem to possess a sincere and deep connection with the Dharma. Master Xu Yun (1840-1959) would have been intrigued by your commitment, energy and ongoing Dharma-work! He always thought about the West and how the Dharma could be spread to help the ordinary people. This is probably because he met a surprising number of Western people during his very long life! I have spent a number of years carefully working my way through old Chinese texts and making extensive notes - keeping an eye on the dates and times, as well as the locations and the individuals involved. Every time I add up the years and cross-reference the dates and locations - the chronological age of Master Xu Yun always comes to 119-years-old - with him dying within (and during) his 120th year of life! I was once contacted by a Western scholar who was determined to prove Master Xu Yun's age 'wrong' and to suggest Master Xu Yun was 'lying'. He provided a photograph of an engraved tomb-stone in China which appear to suggest that Master Xu Yun was born in or around 1859! I located this stone and flew-out to China with permission to investigate. It transpired that once the moss and dirt was cleaned away - the date actually said '1839' rather than '1859'! The Chinese language numbering had been completely obscured but when restored it read '一千八百三十九' or more specifically the '20th year of the reign of the Emperor Daoguang'. This suggests that the Western solar years 1839-1840 span the single Chinese lunar year which began on February 3rd, 1840 (which was the 'Metal Rat'). However, the Emperor Daoguang ascended the throne on October 3rd, 1820 - whilst Master Xu Yun was born on August 26th, 1840 (according to Charles Luk's calculations). This is probably an editing error and should read 'August 29th' according to my research.  As '1820' is counted as 'year 1' of Emperor Daoguang's reign (meaning that '1839' is year twenty of his reign) - it follows that any date before 'October 3rd' 1840 falls within the twentieth year of Emperor Daoguang's reign - and therefore Master Xu Yun was indeed born in the twentieth year of the reign of Emperor Daoguang. If he had been born on or after October 3rd, 1840, then Master Xu Yun would have been born during the twenty-first year of the reign of Emperor Daoguang! You are probably aware that within Chinese culture, when a baby is born - he or she - is already considered 'one year's old'! This habit of counting the first year as 'one' was used in dating and measuring reigns, etc, with another year added to a person's life when they died (out of respect)!  
 
With Metta 
 
Adrian 

子曰：“不愤不启，不悱不发。举一隅不以三隅反，则不复也。” 孔子「论语」7.8：
​ 
The Master said: If a student is not suitably eager to receive genuine knowledge, then I will not eagerly expound genuine knowledge. If a student does not express suitable urgency to receive genuine knowledge, then I will not urgently explain genuine knowledge. If I hold-up one corner and the student does not respectfully bring me the other three corners, then all interaction with that student immediately comes to an end. — Confucius, Analects 7.8  

My above translation is exactly how an ethnic Chinese person understands this saying of the Sage known in the West as ‘Confucius’. Indeed, all interaction – even within modern China – which involves a transference of knowledge from some ‘who Knows' to someone who ‘does not know’ is premised on this short paragraph. The agency of ‘silence’ is a time where a student can re-set their mind and body to begin the interaction yet again - until the circuit is complete and the knowledge flows efficiently from teacher to student. ACW (6.6.2021) 

Sitting-up with neck and back support in a comfortable chair can be useful - but lying down is just as good. Posture can involve any relevant position that you need rather than conformity to a universal standard. The Buddha talks of standing, walking, sitting and lying-down (he died lying on his right-side). The point is that a posture should allow an individual to 'forget' about the body. 

Pain is one of the three stages of sensation mentioned by the Buddha - together with 'pleasure' and 'neurality'. A convenient meditation posture should generate either a relaxed 'pleasure' or an indifferent 'neutrality' to the body. However, pain has the ability to 'breakthrough' any indifference being cultivated - until the 'indifference' becomes stronger than the pain.

If you focus on 'Who is hearing?' and attempt to return all that is heard back to its non-perceptual essence - then the empty mind ground will be revealed. If a single sense can be 'returned' in this manner, then ALL of the other five senses (smell, touch, sight and touch) will automatically be returned generating a permanent unity of inner vision. Gone will be the duality that separates mind, body and environment. When this is achieved, pain is transformed into a distant 'drop' of water falling into the ocean...

Dear David

Thank you for your interesting question.

Biography of Ven. Yin Guang (Chinese)

https://baike.baidu.com/item/印光法师/10945693?fromtitle=印光大师&fromid=232596

In this general (standard) biography of Ven. Yin Guang - there is no mention of martial arts training. I cross-referenced this research with the following two alternative biographies of Ven. Yin Guang:

http://fodizi.net/fojiaogushi/23420.html

https://www.sohu.com/a/438399677_385282

Again, there is no reference of martial arts practice. However, sometimes martial arts practice is so obvious, familiar and run of the mill in China that biographers sometimes do not think to include it in biographies. Ven. Yin Guang was very ill and bedridden in his teenage years - where he studied Confucian texts with his brother. He does not seem to have had the strength in his youth to have practiced martial arts. The question is whether he learned martial arts later in his life? Master Xu Yun (1840-1959) had a number of students who practiced Shaolin martial arts (Master Ti Guang, Master Hai Deng and Master Shao Yun, etc). I suspect there were many more, and my friends in China state that Master Xu Yun practiced a 'higher' form of martial arts but forbade anyone from talking about it! Perhaps a similar situation exists for Master Yin Guang - a teacher who was highly respected by Xu Yun!

Best Wishes


Adrian 

Knowing when to ‘assert’ and when to ‘give-way’ are important attributes for any spiritual traveller. As human-beings, we can find ourselves in all kind of circumstance as the day unfolds and our life progresses. Much of this will be mundane, but occasionally reality will take a shocking turn for the worst! No one saw the Covid19 pandemic arriving and virtually everyone was taken by surprise – despite numerous horror films over the years expressing narratives involving dystopic futures on a planet ravished by some type of illness, plague or other torturous device! Usually, such story-lines involve society collapsing back into an armed feudalism where brutality is the order of the day. Only the strong survive by preying on the weak. Of course, due to poverty and asymmetric economic development around the world, many people already live in these hellish conditions. I would add that even within the so-called ‘civilised’ areas of the world – killing and barbarity still exists – although it is hidden to a far greater extent (like a bad dream that people would rather forget).  

Most people grow-up in the world learning to survive. Indeed, this is a crucial and necessary skill. It is not the skill of the huntsman or gathering skills of the scavenger – but rather the ability to navigate the character and personality of our fellow human-beings. Children can be cruel and adults can be deceptive – for many these observations are facts of life. This imbalance in the inner and outer environment must be dealt with in one way or another. Ch’an is not an easy undertaking because it requires a devoted self-effort to take on our own inner world before we set about attempting to make changes in our outer worlds. Many will attack and ridicule any attempt at self-discipline – but for the world to be a better place – self-discipline is exactly what is required. Looking within with clarity and steadfastness eventually develops to looking without with wisdom and knowledge!  

Our personal circumstance can vary wildly through our lives. Many will experience poverty, homelessness, abuse and all kinds of deprivations – whilst others will experience only affluence and relative well-being, etc. The point is that regardless of the differences that define our outer existence, the empty mind ground is exactly the same for all beings! Master Xu Yun (1840-1959) lived a life continuously ‘gazing’ at the empty mind ground without any deviation whatsoever! More to the point – Master Xu Yun integrated his expedient self (or that which will eventually fall away) with the permanent and ever-present empty mind ground! Regardless of the situation he found himself in, or the circumstances he had to traverse – Master Xu Yun judged human reality not from the ego infected with greed, hatred and delusion – but rather from the pure and clean empty mind ground which underlies all reality and permeates the universe without end! Knowing where to place oneself in the phenomenal world - so as to maximise compassion, wisdom and loving kindness – is exactly possessing the skill of ‘moving’ and remaining ‘still’ in all situations!