The publishing business can be a tricky place full of pitfalls for the inexperienced and the unwary – Richard Hunn (1949-2006) was neither of these two things. What he was amounted to being one of the most talented and well-educated Western authorities upon the subject of Chinese languages, Chinese history, Chinese culture and Chinese thought! Indeed, so highly regarded was he in these areas, that even as a young man, Charles Luk (1898-1978) took him as his personal disciple and despite knowing and teaching thousands of others in the world – transmitted the Ch’an Dharma exclusively to him! In 1991, Richard Hunn emigrated to live in Kyoto, Japan, where he taught English Language and English Literature at Kyoto University. He took on this career so that he could dedicate his spare-time to the study of Chinese Ch’an in Japan. In 2002, whilst sat in the living room of my house in Sutton, South London, Richard Hunn became very upset and started to convey to me the story of how he had spent many years carefully translating a number of Ch’an Enlightenment Poems – most of which were completed, checked and endorsed by Charles Luk himself prior to his passing! As Richard Hunn had held Ch’an Week Retreats as a Guest Teacher of the Western Ch’an Fellowship in the Bristol area of the UK- it was suggested to him around 1983, that he forward his finished manuscript containing these poems to Master Sheng-Yen (聖嚴) so that the Taiwanese Head of the Western Ch’an Fellowship could be invited to write and ‘Introduction’. Within Chinese language sources, ‘Sheng-Yen’ is referred to as ‘聖嚴法師’ (Sheng-Yen Fa Shi) or Shang-Yen Dharma Master’ (which implies he is learned with regards to the Buddhist sutras, their contents and their meanings), but is never referred to as ‘聖嚴禅師’ (Sheng-Yen Ch’an Shi) or ‘Sheng-Yen Meditation Master’ - implying that he is acknowledged as specialising in ‘mind to mind’ communication and transmission. Indeed, it is only through his own self-referencing that ‘聖嚴禅師’ is encountered. Richard Hunn wrote a letter in the Chinese language introducing himself and his Ch’an lineage – and enclosed copies of all his translated Ch’an poems – politely enquiring as to whether Master Sheng-Yen thought the poems were of any use – and if so – if he had the time to compile an ‘Introduction’? Richard Hunn did not receive any reply – not even an acknowledgement of receipt. Prior to his passing in 2006, Richard Hunn showed me his decades-old translation work with his scribbles, crossings-out, underlining and highlighting of the original Chinese-language texts of these poems – Charles Luk’s comments written under about two-thirds of the finished translations. This work was completed by Richard Hunn between 1975-1983. As many were posted to Charles Luk who was living in Hong Kong, the dates of these translations are clear for all to see. Richard Hunn was astonished, therefore, to be contacted by a student (in 1985) who said he had come across Richard’s translation work in a book on sale in a British bookshop – but published under the name of one ‘Master Sheng-Yen'! Obviously, I inherited all the papers of Charles Luk and Richard Hunn, and I have in-front of me now, Richard’s original English language translations of a number of poems regarding Ch’an Enlightenment (together with the ‘original’ Chinese texts he translated these poems from) - and they are ‘identical’ word for word – for those poems which appear under Master Sheng-Yen's name! Furthermore, the entire book from its ‘title’ to the calligraphy used on the opening pages all belongs to my teacher – Richard Hunn! Reading these poems is to touch the heart of Richard Hunn as they have absolutely NOTHING to do with the creative talents of Master Sheng-Yen! Indeed, his life has been controversial in many areas – including being a member of the Taiwanese military between 1949-1960.
Chinese Language Reference: https://baike.baidu.com/item/释圣严/1956534 Sri Lanka: Letter (Number 2) from Ven. Mangala Thero - Ganga Ramaya Temple - Beruwela (17.2.1998)10/26/2021 Dear R
Thank you for your interesting email. RHACS tends to emphasis support 'at a distance' for those engaged in a self-administered (and self-disciplined) programme of seated-meditation. The guide books that support this 'mindfulness' practice are those written by Charles Luk (1898-1978) entitled 'Ch'an and Zen Teaching - Vol I-III' and 'Empty Cloud' - the English language translation of the original Chinese language biography of Master Xu Yun (1840-1959) who lived into his 120th-year. Of course, 'mindfulness' is a key Buddhist attribute that expands far beyond the usual limited and/or divergent understanding that currently abounds. If you wish to discuss 'mindfulness' - please feel free to email further. With Metta Adrian My oldest daughter - Sue-Ling-Chan-Wyles - was born on August 8th, 1997. I was married to her mother - Cindy Chan - in Beruwela, (Sri Lanka) on December 13th, 1996. The Venerable Mangala Thero (a very learned Theravada Buddhist Monk now deceased) gave Sue-Ling the Dharma-Name 'Dhammika' - or 'She Who Diligently and devotedly Adheres to the Dhamma'. The Buddha advised a follow of His Dhamma to 'avoid' mixing with evil or negative persons - as their psychological and physical 'taints' (kilesa) or negative karma generated by excessive greed, hatred and delusion. Such people must help themselves - with those already possessing a pure mind (that is beyond corrupt) assisting them in this task. Those still attempting to purify and stabilise their minds must - for a time - separate themselves from the masses until their minds are strong enough to truly help and assist others. Sue-Ling is a grown woman now finding her own way in the world - and she is engaged in a number of ongoing projects designed to help and assist many different people. This is the ;essence' of Dhamma!
Richard Hunn (1949-2006) lived in Kyoto, Japan, from 1991 until his passing in 2006 (aged 57). He taught English Literature and English Language at Kyoto University and its environs. He chose Kyoto due to its hallowed antiquity and to study at its many (ancient) Zen Buddhis Temples. Indeed, many such temples in this area still upheld the Chinese Ch'an tradition with others practicing archaic Chinese martial arts. In many ways, this activity happened within a cultural bubble due to the strength of the surrounding (indigenous) Japanese culture. Indeed, Richard met a number of very advanced Japanese Masters who were permanently 'excluded' from ALL Japanese institutions and funding bodies as a 'punishment' for choosing to dedicate their lives to the studying of 'Chinese' cultural arts (unsullied by Japanese influence). The stories of this are many and varied, with this 'exclusion' even applied to Japanese Masters who still practiced 'Old' styles of Japanese swordsmanship that did not conform to the strictures of modern Kendo! After reading Brian Victoria's book entitled 'Zen At War' - Richard Hunn explained to me that Chinese Ch'an (outside of China) - as a distinct spiritual path - is being systematically obliterated by the aggressive policies demanded by the Japanese government. This is why Richard Hunn originally named the simple 'Ch'an Forum' we established in 2004 the 'Chinese Ch'an Buddhism Association' - a title I fully endorsed. This existed between 2004-2006. However, out of respect for my teacher I took the decision to re-name his project the 'Richard Hunn Association for Ch'an Study' in late 2006. This coincided with me developing closer ties with Mainland China and receiving encouragement to continues Richard work. Although my work has been published in The Middle Way, I am not a supporter of The Buddhist Society due to its historical anti-China attitudes and the fact that a Mainland Chinese friend of mine was discriminated against when visiting The Buddhist Society in London.
Over a number of weeks, Mangala Thero introduced me to the fundamentals of the Theravada School as taught in Sri Lanka. When returning to the UK - I had him featured in a Taijiquan magazine. However, some years later (around 2005), the Ven. Mangala Thero set me the following letter:
133. He converts his body to accord with his mind: he takes the body and mounts it on the mind. He makes its going swift to coincide with that of the mind; for the mind’s mode of going is swift.
He arrives at blissful perception and light perception: he arrives at perception of bliss and perception of lightness that are canascent with the supernatural-power consciousness whose object is the material body. The rest should be understood in the way already described. But here there is only the going of consciousness. (21) 21. “’There is only the going of consciousness’: there is only the going that is the same as that of the mind. But how does the body whose going [being that of matter] is slow, come to have the same going as the mind, which quickly passes? Its going is not the same in all respects, for in the case of converting the mind to conform with the body, the mind does not come to have the same going as the body in all aspects. For it is not that the mind then occurs with the moment of a material state, which passes slowly instead of passing with its own kind of moment, which is what establishes its individual essence. But rather the mind is called ‘converted to accord with the going of the body’ as long as it goes on occurring in a continuity that conforms with the body until the desired place is arrived at. This is because its passing occurs parallel with that of the body whose going is slow, owing to the resolution. ‘Let the mind be like this body.’ And likewise, it is while the body keeps occurring in such wise that its arrival at the desired place comes about in only a few quick passes of the mind instead of passing slowly, as in those who have not developed the roads to power – and this mode of occurrence is due to the possession of the perception of lightness, to say nothing of the resolve, ‘Let this body be like the mind,’ not because it arrives at the desired place in a single consciousness moment. And when taken thus the simile, ‘just as a strong man might stretch out his bent arm, or bend his outstretched arm’ (Vin 1 5) can be taken literally. And this must be accepted in this way without reserve, otherwise there is conflict with the Suttas, the Abhidhamma and the Commentary as well as contradiction of natural law (dhammata). Bhikkhus, I see no other one thing that is so quickly transformed as the mind’ (A 1 10) - here it is material states that are referred to by the word ‘other’ because they do not pass quickly. And in the Abhidhamma only matter is called pre-nascence condition and only consciousness post-nascence condition. And wherever states (dhamma) arise, there they dissolve. There is no transmigration of dhammas by force of the roads to power. But it is possible to affect alteration of the mode in which they are present (bhava)” (Vism-mht 397) Visuddhimagga – The Path of Perfection – The Classic Manual of Buddhist Doctrine and Meditation – Part 2: Concentration (Samadhi) - Chapter XII – The Supernatural Powers - Translated from the Pali by Bhikkhu Nanamoli, BPS, (2010), Page 397 Author’s Note: In 2017, I wrote a short article about the Pali term ‘Bhavana’ and since then, I have been asked to write a more in-depth article regarding the meaning and application of this term in its Pali and Sanskrit context (both different and yet overlapping in places). Whereas in my earlier article (referenced below) I focused a great deal on the Chinese language term for ‘bhavana’ - in this outing I have limited myself to just the briefest of references to the Chinese equivalent – an act of considerable will-power considering Chinese Buddhism is one of my academic specialities (both ethnically and academically). However, I have always held the Theravada tradition in high regard and have been helped tremendously by its many practitioners and institutions around the world! From my Chinese Ch’an practice (and penetration of the empty mind ground) - I have come to see and appreciate how the many different branches of Buddhism (and reality in general) all manifest from the same stout trunk... Although what I convey to you is academically correct – you do not have to accept my conclusions. Always think for yourselves and make-up your own minds! ACW (17.9.2021) When I was studying Theravada Buddhism in Sri Lanka (in 1996), a term I came across continuously was ‘bhavana’ (‘भावना’ Pali and ‘भवन’ Sanskrit) - this was invariably used to refer to the act of seated ‘meditation’ and all the psychological and physical discipline required to successfully carry-out this important Buddhist practice. Indeed, within the Chinese written language, ‘bhavana’ is referred to as ‘修習’ (Xiu Xi) - or a central method of mind-body transformation – literally ‘self-cultivation method(s) or ‘habits’’ or ‘disciplined paths which intersect at a certain point of development’. A more succinct translation could be ‘paths of self-discipline' with the caveat that what is being suggested is the strict disciplining of the mind and body through the correct application of the Vinaya Discipline and the Bodhisattva Vows. Therefore, the single act of seated meditation has a wealth of supporting disciplinary activities surrounding its application, and does not appear does not suddenly appear out of a vacuum of non-effort. In other words, ‘bhavana’ refers to an act of ‘meditation’ which is the summation of the entire Buddhist path! Although the emphasis was always upon seated meditation, of course, standing, sitting and lying-down is allowed in the Buddhist Suttas – which very much depends upon the meditation teacher and the practitioner involved. Compassion, loving-kindness and wisdom must always be the driving force behind the practice of ‘bhavana’. As a ‘noun’, the Sanskrit dictionary states that भवन (bhavana) refers to:
The Pali dictionary suggests that ‘bhavana’ (भावना) refers to 'mental development' (lit. 'calling into existence, producing') in what in English is generally referred to 'meditation'. The Theravada School of Buddhism distinguishes two types of bhavana:
Interestingly, the very similar Sanskrit term ‘भावना’ (bhāvnā) refers to feeling, sensation, emotion and sentiment and is certainty moving toward the Buddhist (Pali) implications. Perhaps the Buddha modified a Pali term which once referred to the external practice of building houses and cultivating fields for farming – but changed its onus from this ‘objective’ meaning to a purely ‘subjective’ meaning relating to states of mind and patterns of thought and emotion. Just as rocks, weeds and stones are removed from the soil to make it fertile – the Buddhist practitioner uproots greed, hatred and delusion from the psychic fabric of the mind so that the mind becomes ‘fertile’ to receive the fruits of Buddhist self-cultivation. The Pali term appears to be referring to ‘that which arises from within’ - whilst the Sanskrit term is referring to ‘that which arises from without’. I would suggest that the inner perception of boundless space integrates with the awareness of boundless outer space – and that this is how the Buddha ultimately reconciles the two distinct meanings of this term. If a practitioner applies the Dhamma correctly – then like a plant growing from a seed into a might tree – the fruits of the Dhamma will manifest in the mind, body (and through behaviour) the environment!
As a number of sincere practitioners have contacted me of late enquiring about the Pure Land Teachings as preserved within China - I have decided to make a simple offering of photographed pages presenting Charles Luk's expert guidance on this matter as recorded in his book entitled 'The Secrets of Chinese Meditation'. I have chosen the original (1964) hardback edition - as quite often later editions were sometimes altered here and there to suit the agenda of various publishers. This is Chapter Three (3) of that book which runs from and to pages 81=108.
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