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 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# Genuine Ch’an Buddhism is NOT an invention of Chinese (Confucian) culture – as one or two contemporary Japanese and Western academics assert. Neither is Chinese Ch’an Buddhism only preserved within modern Japan – as same academics claim through the false claim that Buddhism died-out in China. Indeed, the presence (and existence) of Master Xu Yun [1840-1959] tends to expose these incorrect interpretations for the nonsense they are. Furthermore, Master Xu Yun was far from being the only eminent Ch’an practitioner living in modern China. Perhaps the Japanese Establishment fails to appreciate the fact that Master Xu Yun personally witnessed the endless atrocities committed by the Imperial Japanese Military (the infamous “Kwantung Army”) in Southern and Central China between 1931-1945 (Master Xu Yun did not personally witness the same atrocities carried-out in the North-East area of China – but he certainly heard what was going-on in Manchuria). Post-1945 saw Japan quickly rehabilitated as a supposed bulwark against “Socialist” China by the US. And so, It would seem that expedient political considerations have been used to “direct” how academics should “think” and structure their distorted narratives. Throw all this misdirection away – as China is responsible for its own culture. It is clear that Buddhism developed within ancient India and was transmitted into China in all its forms. As the historical Buddha dismissed the idea that an atman (soul) exists in the mind of a practitioner – and ths “atman” must be developed to unite the individual with Brahma (a theistic entity). The Buddha’s methodology rejected any direct link with Indian theistic religion. This allowed the Buddhist philosophy to be transmitted all over Asia into cultures that had no connection with Indian Hinduism – so that it could adapt to the local conditions without force or conflict. This is exactly what happened in China – where an incoming Indian philosophy (Buddhism) was peacefully integrated with Confucian (and later “Daoist”) ideology (the Ch’an dialogues are very similar to how Confucius discussed profound matters with his disciples). Confucianism gave Ch’an (Dhyana) its distinctly “Chinese” flavour. This method of Indian Buddhism grew out of the Rig Veda and the Upanishads – particularly the “Dhyana Yoga” or “Seated Meditation Self-Cultivation” of India’s ancient spiritual tradition. Indian spirituality was so remarkably adaptive that it allowed for theism, atheism, non-theism, consciousness-development, and materialist-realisatiion, etc, with no contradiction whatsoever. Within India, a “materialist” attitude can be as spiritual as a “theistic” attitude - and this is a point that those living in the dualistic West need to study with considerable attention. For the ancient Indians, no perspective was permitted to exist outside of the all-embracing spiritual entity. Therefore, the Sanskrit term “āsana” (आसन) is expressed in the written Chinese language as “体位法” (Ti Wei Fa). Quite logically, the ancient Chinese scholars interpreted the Indian Sanskrit term of “āsana” (आसन) as: 1) 体 (Ti) = Physical Body 2) 位 (Wei) = Posture 3) 法 (Fa) = Law A Chinese language encyclopaedia text regarding Yoga practice states (in-part) the following: “Thousands of years ago, Indian Yogis sat quietly meditating in the forests of the Himalayas, as this was the original Yogic practice. Occasionally, these Indian Yogis, when not engaged within deep meditative absorption, observed wild animals performing their own natural bodily positions linked to feeding, survival, exploration, and sleeping, etc. Some of these Indian Yogis, to relieve the stiffness in their joints from days of seated meditation, copied these beautiful animal postures to pass their time alone. After deep observation, these Indian Yogis realized that nature nurtured (and taught) animals the skills to stay healthy, to be sensitive, and to stay alert, and at the same time gave various animals the innate methods to heal themselves, relax themselves, sleep, or stay alert and awake. These ancient Indian Yogis adapted these animal body postures and conducted experiments upon themselves. They discovered that these postures unlocked great health benefits for the human mind and body. Then, after deep intuition and judgment, they finally created a series of physical exercise systems, which they termed “Asana” - or “Yogic Posture”. Many of these thousands of asana yoga postures are named after animals, such as the Cobra Pose, Peacock Pose, Fish Pose, and Locust Pose, etc. need to “sell” their art – they cannot emphasis the “true” or “original” Yogic practice as this would not be popular within a profit-orientated system. Why is this? The original Yogic practice, as described above, involved Yogic ascetics (Sannyasa - “those who dwell alone to get to the root”) who completely rejected society. These Yogic ascetics sat in seated meditation with the intention of focusing the power of the mind - so that a “new” human perception could be developed. This seated meditation (“Dhyana”) was designed to “see through” the material realm that humanity inhabits. Therefore, before the animals posture evolved – the original “asana” involved the Yogi only being seated with cross-legs and a straight-back. This “asana” was held (unmoving) for weeks on end, regardless of day or night, good or bad weather, or a safe or unsafe environment (even after physical death – this seated meditation posture was held). The physical body was “stiiled” through sitting in meditation – so that the activity of the mind could be “stilled” whilst focusing the attention on the process of the “in” breath, the “transition” breath, and “out” breath. This is the original “Dhyana” Yogic practice that the Buddha used to attain his Enlightenment - and it is the method he transmitted as a means for others to realise their Enlightenment. This is the “Dhyana” method that Bodhidharma brought to China – and which became “Ch’an”. This is also the primary preserved in the Patanjali Sutra – whereas later – the Hindu practitioners developed the animal postures described above. The mind is powerful enough to transform the body - providing the body is already disciplined (and no longer permitted to do as it pleases by fulfilling its own natural appetites). Perhaps “sitting still” and “moving” in a constructive manner (as in holding the “animal postures”) represent two-sides of the same developmental coin. Chinese Language Text: https://baike.baidu.com/item/瑜伽体位法/6833418 几千年前,瑜伽行者在喜马拉雅山的森林中冥想、静坐时,偶尔观察野生动物,并且分享它们美妙的姿势,以打发他们独居的时间。经过深刻的观察,他们察觉大自然孕育、教导动物保有健康、灵敏、警觉的技巧,同时让各种动物天生具有治疗它们自己、放松自己、睡眠或保持清醒的方法。这些古早时候的瑜伽修行者根据这些动物的姿势并且亲身做实验,发现对身体有很大的益处,然后经过深刻的直观和判断,终于创造了一系列身体锻炼的系统,我们称之为Asana,亦即瑜伽体位法。这些几千种的asana瑜伽姿势,有许多是依照动物的名称来令名,例如:眼镜蛇式、孔雀式、鱼式、蝗虫式等等瑜伽。 English Language Reference: Edward F Bryant: The Yoga Sutras of Patanjali, North East Press, (2009)
In 2004, the plan was for Richard Hunn to eventually retire back to the UK with Taeko – and live near my family in the sedate area of South-West Greater London we inhabit. Richard liked the area – jokingly saying it was just far away enough from everyone he knew (or was related to)! We had travelled together in car and bus around the local areas such as Kingston-Upon-Thames, Sutton, and into Central London (the latter by Tube). Richard particularly enjoyed having a cup of tea in the "Cha Shop" situated in the centre of Kingston - not far from the ornate Town Hall - and then to visit what used to be the multi-floored (and very well-stocked) "Borders" Bookshop opposite the Square (both now long gone). After visiting the spiritual "Watkins Books" just-off Leicester Square - and eat "Dim Sum" (Yum Cha) in a nearby London Chinatown (Gerrard Street) restaurant. Dim Sum are the special breakfast dumplings (washed down by Green Tea) eaten as part of the TCM recipes that define traditional Chinese food and drink. I think Richard appreciated the "blend" of Western and Eastern culture in a manner unique - and yet typical - to the British Mainland. Richard often explained that when he left the UK in 1991 - he left behind his old life completely and had no idea what the future held. Even I lost contact for a few years - but I did manage to discuss the matter with Richard's ex-wife (Rose) who eventually passed-on a contact address for Richard. I put into practice everything Richard had taught me between 1991-1998 - before I managed to reconnected through direct communication. Richard was pleased with my progress - so perhaps "emptiness" (separation) is good for development! As Taeko’s job (a fashion-industry Executive) – could be performed anywhere – the two were seriously considering this option. Although Taeko had not yet visited our home – she had extensively travelled around the UK. Taeko would only be on familiar terms with myself after the passing of Richard – when such a communication became appropriate. Richard had the idea of living locally and continuing my education on a one-to-one basis. His sudden illness and final demise in late 2006 – came as a shock to us all. At least Richard and Taeko spent the last few years of their happy lives together living in a traditional "Samurai Cottage" in the suburbs of Kyoto. This is why the above plan did not come to pass. I spoke to Richard a few more times via the telephone - and received the odd card (his 2005 Xmas card read "Anything is possible!") - and as I was preparing to fly to Kyoto to be with him during October, 2006, Taeko (and Richard's son - Charles - who was already in Japan) telephoned myself and gave the sad news. Of course, I am not blood-related to Richard Hunn - and it would be highly unethical to give the false impression that I am. No. I am spiritually related to Richard Hunn - and that is enough. I have had the honour to communicate (on occasion) with Richard's flesh and blood - but other than offering my respect and condolences, I did not want to intrude into a highly private matter. In this regard, I remain firmly irrelevant and deep in the periphery - where I belong! Of course, my life had progressed and moved on since Richard Hunn left the UK. I became aware of his presence in the UK via a book entitled "The Buddhist Bible" penned by John Snelling (the "Norwich Ch'an Association" was mentioned - with Richard Hunn quoted in relevant sections) - a British Buddhist who turned-out to be a personal friend of Richard. Although I have only had a nodding relationship with the Buddhist Society (London) - Richard Hunn (and Charles Luk for that matter) possessed a much greater connection. At least tis was true until Richard left the UK in 1991 - when the only spiritual connection would be myself. My position was one of interfacing with the ethnic Chinese community in the UK and Hong Kong - a reality which became far more relevant to Richard once he relocated to Asia. The point is that change and difference are vital for genuine inner and outer self-development. In the end, "change" becomes permanent and an entirely new situation develops. This is exactly the phase we are in today - where the memory and legacy of Richard Hunn has replaced his physical presence. The empty mind ground, however, remains constant just above and behind the movement - as the Six Patriot (Hui Neng) once explained.
Strictly speaking, the philosophical Buddhist view is that human awareness (and consequential habit of thought and behaviour) is a product of a certain orientation of the onging stream of consciousness. This is to say that the Judeo-Chrstian habit of affixing a permanent identity to speech-patterns and bodily-actions does not apply - and herein lies the chasm which divides the Buddhist and Christian view of the world. The same can be said to be true even within a modern (secular) society that has evolved out of the Judeo-Christian tradition - which is dependent upon the false dichotomy of good and evil. All thought, speech, and action is a result of a temporary congealing of conditions within the mind and body of the individual which generate certain modes of expression. If a particular cycle of expression keeps repeating within the life of a particular individual - then regardless of the nature, import, or complexity of these expressions - the individual should NOT be permanently associated with these behaviours - on the grounds that their expressions only seem permanent from a deluded viewpoint that is misunderstanding what is happening. As the Judeo-Christian tradition does not understand the Buddhist assessment of the ever-changing Five Aggregates (a process occuring from moment to moment - according to the Abhidhamma) - such a theistic tradition cannot grasp the fact that an individual only temporarily exists - and that there is no underlying "soul" (psyche) or "atma" which serves to link materially living beings to an immaterial divine entity. There is no permanent spiritual foundation that can be punished by an unseen sky-spirit. Given that this is true, the entire edifice of Judeo-Christian dualistic notions of "justice", "law", and "punishment" simply does not make sense. How can an ever-changing being be punished - when there is nothing permanent to be punished? Contemporary Western society insists that its citizens should be punished or "corrected" if their speech and action violates the current definition of what such a society thinks is acceptable. The consequence of Buddhist philosophy completely disagrees. Compassion and loving kindness recognises the continuously changing nature of an individual (which is a combination of ever-changing processes) and therefore never holds such a person as being negatively anchored to any (or specific) sets arising out of his or her own thought-stream, speech-pattern, or behavioural habit. Just as the Buddhist is free of all (dualistic) judgementalism - the non-Buddhist individual should be made free of all attachment to their own patterns of repetitive expressions that define their existence.
Buddhist monasticism is flexible. Although it is correct to assume that it is usually necessary for an individual to undergo a period of isolatory training (to establish and stabilise the realisation of the void) - it is also true that compassionate (Bodhisattva) activity must also be pursued throughout the myriad conditions that define worldly existence. This is true of all Buddhist traditions - as even the Bhikkhus of the Theravada School must "walk" (in a self-aware manner) through the surrounding (lay) villages - begging for food on a daily basis. Living a hermitic or cloistered existence is a means to an end and not an end in itself. Of course, this period may be repeated more than once and last any length of time. When entering different situations - the Bodhisattva does not lose sight of the realised void regardless of the external conditions experienced. The Sixth Patriarch (Hui Neng) spent around 15 years living with bandits and barbarians in the hills - retaining a vegetarian diet - even though he was not yet formally ordained in the Sangha. Within China, the Mahayana Bhikshu must take the hundreds of Vinaya Discipline Vows as well as the parallel Bodhisattva Vows (the former requires complete celibacy whilst the latter requires moral discipline but not celibacy). Anyone can be a "Bodhisattva" - whilst a formal Buddhist monastic must adhere to the discipline of the Vinaya Discipline. A lay Buddhist person also adheres to the Vinaya Discipline - but only upholds the first Five, Eight or Ten vows, etc. Vimalakirti is an example of an Enlightened Layperson whose wisdom was complete and superior to those who were still wrapped in robes and sat at the foot of a tree. In the Mahasiddhi stories preserved within the Tanrayana tradition - the realisation of the empty mind ground (or all-embracing void) renders the dichotomy between "ordained" and "laity" redundant. The Chinese-language Vinaya Discipline contains a clause which allows, under certain conditions, for an individual to self-perform an "Emergency" ordination. This is the case if the individual lives in isolation and has no access to the ordained Sangha or any other Buddhist Masters, etc. The idea is that should such expertise become available - then the ordination should be made official. However, the Vinaya Disciple in China states that a member of the ordained Sangha is defined in two-ways: 1) An individual who has taken both the Vinaya and Bodhisattva Vows - and has successfully completed all the required training therein. 2) Anyone who has realised "emptiness". Of course, in China all Buddhists - whether lay or ordained - are members of the (general) Sangha. The (general) Sangha, however, is led by the "ordained" Sangha. As lay-people (men, women, and children) can realise "emptiness" (enlightenment) - such an acommplished individual transitions (regardless of circustance) into the "ordained" Sangha. This is true even if such a person has never taken the Vinaya or Bodhisattva Vows - regardless of their lifestyle or position within society. Such an individual can be given a special permission to wear a robe in their daily lives - but these individuals do not have to agree with this. Realising "emptiness" is the key to this transformative process. Emptiness can be realised during seated meditation, during physical labour (or exercise), or during an enlightened dialogue with a Master. The first level is the "emptiness" realised when the mind is first "stilled". This "emptiness" is limited to just the interior of the head - but the ridge-pole of habitual ignorance has been permanently broken (this is the enlightenment of the Hinayana) - and is accompanied by a sense of tranquillity and bliss. This situstion (sat atop the hundred-foot pole) must be left behind. Through further training, the "bottom drops out the barrel" - and the perception of the mind expands throughout the ten directions. Emptiness embraces the mind, body, the surrounding environment - and all things within it.
Dear B It is interesting that those who were illiterate - such as Hui Neng - could have the essence of mind development conveyed to them by simply studying the "shape" (form) of the Trigrams and Hexagrams. Of course, Master Cao develops this idea through his shaded roundels. Indeed, it could well be that the roundels of the Caodong School eventually led to the development of the Taiji Tu [太極圖] (Yin-Yang Symbol) that was developed during the latter Song Dynasty. Either way - the "beyond words" teaching - may have had its root in illiteracy - as the historical Buddha could not read or write - as astonishing as that seems!
Dear B As far as I am aware, Master Xu Yun had studied the Yijing as a child (and youth) under the strict supervision of the numerous tutors that his (Scholar-Official) father traversed through the household. This was in preparation for Xu Yun to take the 'Scholar-Official' Government Examination - which required the rote learning of the Four Books and the Five Classics - and the meticulous replication (word for word) of required sections of each text. A good Scholar-Official must demonstrate how he would deal with each real-world incident by referring to a precise and exact extract of whichever divine-text was relevant to the situation. There could be NO deviation from this ancient (and 'perfect') process if a candidate was to be successful. Remember, tens of thousands applied - and only the low-hundreds would be 'Passed' - according to governmental needs (which meant thousands who had 'Passed' would be 'Failed' as no posts existed for them to be allocated toward). On paper (and in public), Master Xu Yun always distanced himself from Confucian and Daoist Texts (the Yijing in China is considered a 'Confucian' Text). This is to be expected from a man who betrayed the will of his father and instead embraced the Path (Dharma) of the Buddha - a religion that even today is considered 'foreign' in China. To be successful on this path - Xu Yun had to completely abandon what appeared to be the worldly path as defined by Chinese convention. Therefore, the (Indian) Vinaya Discipline took the place of the Four Books and the Five Classics. If this was the cae, then why did Xu Yun (privately) advise Charles Luk to study the Yijing and integrate it with the Ch'an Path? In the UK - Richard Hunn (my primary teacher) was considered the most prominent 'Master' of the Yijing - as he could read the original (and ancient) Chinese ideograms and even lectured about this Text to ethnic Chinese students attending University in Great Britain in Putonghua! For our Ch'an (Caodong) Lineage (Master Xu Yun inherited and transmitted all Five Houses of Ch'an - but in his private transmission he only favoured the 'Caodong') - the Yijing is a pivotal and yet 'hidden' Text. Remember, the Caodong Masters were also experts in the study of the Yijing - and they used trigrams and hexagrams to devise the Five Ranks System. Xu Yun was the opinion that it is only through the study of the Yijing that the Caodong methodology can be truly understood. In this regard, John Blofeld was never privy to this advanced knowledge. If he met Xu Yun - it was merely for a few minutes where Blofeld (by his own admission) spouted nonsense. Of Course, I salute your efforts and you must never be afraid (as I know you are not) to pull the whiskers of the tiger! With Metta Adrian
Richard Hunn (Wen Shu) was NOT keen on any notion of ‘Transmitting’ the Ch’an Dharma. This coincided with his attitude of NOT wanting to be associated with any particular University, Publisher or Dharma Group, etc. I agree with this approach. Dogma, idealism and superstition has nothing to do with genuine Chinese Ch’an Buddhist practice. What an individual does with their mind (and body) regarding attitudes and opinions held concerning life, politics, culture or everyday activities – has absolutely NO interest for the genuine Chinese Ch’an Master! This attitude is encountered time and again throughout the Tang, Song, Yuan, Ming and Qing Dynasties Ch’an writings of Imperial China – with Master Xu Yun (1840-1959) carrying-on this attitude into the post-1911 era of ‘modern’ China! Obviously, I have NOTHING to transmit. Teaching is simply taking the conditions that already exist – and turning the awareness of the enquirer back toward the ‘empty mind ground’ from which all perception arises (and ‘returns’ according to the Chinese Ch’an tradition) - this is a ‘transmission’ in a general sense – but such an interaction cannot be interpreted as an individual in the West being granted ‘Transmission’. Within Chinese culture, such ‘Transmission’ was Confucian in origin and often travelled within birth families and specific name clans – very seldom (if ever) was a ‘Transmission’ initiated ‘outside’ the family (as ‘outsiders’ could not be trusted to use the family secrets of spirituality, science and martial arts properly). Later, when the ‘Transmissions’ of (related) ‘Father to Son’ was adjusted to accommodate (non-related) ‘Masters to Disciples’ - outside ‘Transmissions’ (separate from the Confucian birth-process) was developed. This is the agency of continuation from generation to generation preserved within the Chinese Ch’an tradition. Birth-relationship is replaced with a ‘strict’ attitude of ‘respect’ and the maintaining of ‘good’, ‘correct’ and ‘appropriate’ decorum, behaviour and deportment. Even within ‘modern’ China – this is a difficult interaction to a) perform and b) achieve. The standards for keeping the mind and body permanently ‘clean’ night and day and is often viewed as being far too difficult for the average individual to meet. As ‘Transmission’ is NOT a game and given that ‘Transmission’ within the Chinese Ch’an tradition is NOT the same as ‘Transmission’ within the Japanese Zen tradition – it is obvious that when the Chinese Ch’an tradition ‘flows’ into the West – it is NOT the case that ‘Transmission’ can easily be applied. The empty mind ground must be ‘realised’ (not an easy task) and ‘maintained’ in every situation (an even more unlikely achievement). I have experimented with ‘Transmission’ in the West – but have found that as soon as the event unfolds – an IMMEDIATE ‘dropping away’ of all interactive effort, respect and continuation occurs. This means that the crucial and inherent energy is diminished, sullied and obscured - and the Ch’an lineage loses its clarity, understanding and ability to ‘free’ others. This explains ‘why’ I have eventually WITHDRAWN all so-called ‘Transmissions’ as a means to emphasis the recorded activities of the Chinese Ch’an Masters – written down in China and translated into English by Charles Luk [Lu Kuan Yu] (1898-1978). Granting Chinese language Dharma-Names and formally ‘Welcoming’ individuals into the ‘Lineage’ - does NOT constitute a ‘Transmission’. As helping others is a key element of the Bodhisattva Vow – I do NOT wish to inadvertently ‘damage’ the Chinese Ch’an tradition entrusted to me – by generating what amounts to a ‘dysfunction’ of transmission.
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...
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