Dear B Douglas Harding used to hold Zen meditation sessions by lying on the floor. He had no time for formal structure - as 'having no head' also apparently meant that 'he had no body' - although most people who encounter his work seem not to realise the latter. Richard Hunn knew John Blofeld and Douglas Harding - although if he knew Terrence Grey - nothing was said to me. Blofeld mentions meeting Xu Yun - but Xu Yun does not mention meeting Blofeld. This need not negate the encounter - as Xu Yun was photographed with numerous Westerners - many of whom are not mentioned in his biography. In the UK - the barbarous treatment meted-out by the Imperial Japanese Army to British POWs and civilians is still remembered with disgust and derision - as is their savage treatment toward tens of millions of Asian victims. Just what Blofeld is talking about does not ring true. Richard told me that Blofeld eventually retired to Thailand - and 'gave-up' Buddhism in the last years of his life - becoming anti-Asian and pro-Christian, so perhaps his wayward attitudes express these changes. I inherited Charles Luk's papers, and having looked through the volumes, I can say that there is no mention of John Blofeld, Douglas Harding or Terrence Grey. Charles Luk was opposed to Japanese religious corruption and actively campaigned against it. He certainly would not have assisted Blofeld if he knew of his pro-Japanese attitudes. As to hilly Hong Kong mountains - he is probably speaking of the Sai Kung area of the New Territories - where our Ancestrial village used to be. As the area is now a 'National Park' - the US social media has extended the so-called '411' mythology to include this area. Whenever I visited the area - I used to make sure I was with Chinese relatives who knew where they were going. Yes - Richard Hunn gave me his copy of John Blofeld's Yijing. It is a peperback to which Richard added a stouter cover. Of course, it is not the full Yijing, but only the Hexagrams, its line commentaries, the Judgements and Images. From what I can see, I believe Blofeld is copying Wilhelm and is not working from the original Chinese language text. It is a re-interpretation of a translation. Of course, I suspect there are hundreds of these re-interprtations in the English language by now - and that a certain selection can grant an overview of the original text. I am told that an astonishing 600,000 Americans go missing each year in well sign-posted National Parks and National Forests - although all but 6,000 are found safe and well - and that this finding is through the application of the scientific method. When people's lives are at stake I doubt superstition can replace logic and reason. In the days that Blofeld is referring to - the New Territories were strewn with hundreds of villages - many of them Hakka (he does not know this because he never went there). The distance between villages was quite often miniscule. I would say that getting truly lost would have been very difficult as there were settlements everywhere. These are the settlements the Imperial Japanese Army raped and pillaged their way through - killing at least 10,000 people in a relatively small area (1941-1945). The Yijing certainly did not assist the ethnic Chinese escape this fate. One last point that Blofeld is missing is that the Imperial Japanese Government 'banned' everything 'Chinese' - and this included the study of the Yijing. Blofeld is, therefore, misinformed and I would say, not to be trusted. With Metta Adrian
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Richard Hunn (1949-2006) passed away 17-years ago (as of October 1st, 2023). He was just 57-years old - having suffered from a short but devastating illness (Pancreatic Cancer). As with any good Ch'an Master - Rixhard Hunn tended to refuse any formal titles or awards - as he felt such baubles weighed-down a practitioner diverting the awareness away from the 'host' and toward the 'guest'! Besides, Charles Luk bestowed upon him the Dharma-Name of 'Wen Shu' - the name of the Bodhisattva Manjushri who appears all the way throughout the Buddhist Sutras - spreading his 'wisdom' and 'compassion' to all and sundry! After emigrating to Japan in 1991, Richard Hunn decided to carry-out a pilgrimage to Mount Fuji! For reasons only known to himself - this journey was carried-out in the depths of Winter - when the wind blew and the snow fell! When things were looking bleak - a person appeared out of nowhere and helped Richard Hunn seek-out assistance! A passing Senior Police Officer decided to take Richard into Custody whilst he investigated his background and motives. He was surprised when Richard started to converse with him in the Japanese language. When the Officer had sat and discussed Zen for an hour in a comfortable Police Station (whilst Richard was given a warm meal and drink) - The Officer ordered that Richard be driven to the peak of Mount Fuji and given a hotel room usually reserved for the Police! This was apparently out of respect for Richard's understanding of Zen - and his mastery of the Japanese language! Interestingly, around 2002 Richard visited my family home in Sutton (South London). I eventually introduced him to my Hakka Chinese grandmother - and to my astonishment he started talking to her in the Hakka language! She was taken by as much surprise as was I! Apparently, he had known a number of Hakka Chinese people at Essex University (I believe from Malaysia) who were members of the University's Chinese Buddhist Association. This ethnic Chinese group actually voted Richard to be the 'President' - the only non-Chinese person to have held that post up to that point! I believe this was during the late 1970s - when he also participated in the Multicultural Department of BBC's Pebble Mill (a general education and entertainment programme). Richard often arranged for British Buddhist content to be filmed and broadcast. He was personally responsible for a documentary covering the Thai Buddhist Temple (Buddhapadipa) situated in Wimbledon! Richard Hunn had spent an extended time sat meditating in that temple - with the Thai Head Monk suggesting that he became a Theravada Buddhist monastic! I watched this programme as a child - and only many years later would I meet Richard Hunn - and eventually take my place in the Meditation Hall of Buddhapadipa! Charles Luk had said that the empty mind ground underlies ALL circumstances an that it does not matter where we train just as long as we effectively 'look within' with a proper intensity and direction! Whilst Richard Hunn was establishing himself in Japan - he suggested that I travel to a Theravada country and train 'at the source', so-to-speak. This is how I ended-up training under Mangala Thero (in 1996) at the Ganga Ramaya Temple (in Beruwela) - situated in Sri Lanka. I have subsequently discovered that Mangala Mahathero has passed away after spending the last decade of his life living and meditating in isolation. I am told that Richard Hunn would sit 'still' for hours on end in various Zen Temples throughout the Kyoto area. Although outwardly he was practicing 'Zen' - inwardly he was practicing 'Caodong' Ch'an - the preferred lineage of Master Xu Yun (1840-1959). Although none of us know how long we will be on this Earth - we must remain vigilant and use our time effectively and productively! Not a single second must be wasted when it comes to self-cultivation! Instead of reading this board - look within! At this time of year I usually contact Richard's widow - Taeko - and offer my respects!
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!
Zen Teaching of Instantaneous Awakening – Ch'an Master Hui Hai Translated by John Blofeld (1962)10/22/2020 Author’s Note: Charles Luk wrote this Foreword for the British Buddhist – John Blofeld – who had spent time in pre-Revolutionary China (working as an academic in the various Universities) studying Chinese Buddhism and Daoism in his leisure time. During that time, John Blofeld even had a personal encounter with Master Xu Yun (1840-1959) - the details of which are recorded in his biography entitled ‘The Wheel of Life’. John Blofeld also travelled all over Asia before marrying an Asian woman and settling in Thailand. The ‘materialism’ Charles Luk discusses requires clarification. The Buddha recognised that the physical world existed in-front of the senses and that the human mind was ‘attached to that which it ‘sensed’. This physical world, however, exists in a continuous state of flux (or ‘change’), and is ‘empty’ of any substantiality or permanent entity. In the enlightened state, the physical world does not ‘disappear’ as if by magic, but is rather transformed through the attainment and realisation that it is ‘free’ of self, ‘free’ of greed, ‘free’ of hatred and ‘free’ of delusion! The mind is disentangled from its habitual attachment to existing material externals, and the inherently ‘empty’ mind ground is realised, cultivated and developed (as described by the Cao Dong School’s Five Ranks). The Chinese Ch’an School combines the practical teachings of the Pali Suttas and the sublime teachings of the Mahayana Sutras and forms a perfect synthesis of understanding. Charles Luk uses the term ‘materialism’ to describe the mind’s attachment to physical externals, and humanity’s obsession with accumulation of wealth and material goods through the unbridled indulgence of ‘greed’. Charles Luk laments the fact that in the early 1960s, (the time of his writing), people were more interested in the accumulation of external profit, rather than the inner process of spiritual attainment. Whereas the exclusive possession of material goods seldom grants the assumed well-being associated with amassing profit – Charles Luk states that through the proper self-cultivation associated with the inner journey of Ch’an development, true peace of mind and relief from suffering is secured! This ability to ‘self-heal’ - Charles Luk says – resides in the minds of all human-beings! The material world is not necessarily or inherently ‘bad’ per se, but becomes so, depending upon how human-beings decide to relate to it. This is why the enlightened position of the Ch’an Master is described as being ‘neither attached to the (realised) void nor hindered by (the existing) phenomenal world’. Interestingly, Charles Luk discusses the concept of the ‘patient endurance of the uncreate’. After realising relative enlightenment, (or stage three of the Cao Dong School’s Five Ranks System), the perception of emptiness only exists within the mind (or ‘head’) of the individual practitioner. To traverse into the fourth and fifth positions of the Five Ranks – a practitioner must sit with ‘patience’ whilst contemplating the void with non-attachment and adjusting themselves to circumstances. This requires the maintaining of an ‘indifference’ to those circumstance. When this process is facilitated successfully, the emptiness within the head ‘expands beyond the bony limitation of the skull – and ethereally embraces the entire environment (and everything within it). Within phonetical Sanskrit the ‘patient endurance of the uncreate’ is written as ‘anutpattidharmakshanti’, whilst in Sanskrit script it is written as ‘अनुत्पत्तिधर्मक्षान्ति’. ‘Anutpatti’ translates as ‘unborn’, ‘non-born’ ‘uncreated’ - whilst ‘dharma’ represents the ‘entirety of reality’, and ‘kshanti’ equates with ‘patient endurance’. Material reality both ‘exists’ and yet is ‘uncreated’. It takes the practice of the right method of meditation to understand this reality - whilst abiding within the state of eternal patience and endurance (or perseverance). The Standard Sanskrit Dictionary describes this state as being a ‘preparation for a future state, and acquiescence in the state and moral condition which is yet to come.’ A possible Chinese translation is - anutpatti (uncreate) ‘起源’ (Qi Yuan) or ‘that which has not yet come to fruition – but which will eventually germinate and spring-up and sprout from the ground (when watered)’ - reality (dharma) ‘達摩’ (Da Mo) which means ‘unencumbered material reality which is realised (and encountered) everywhere without hindrance’, and ‘尚蒂‘ (Shang Di) ‘to continuously uphold and esteem without hindrance or obstruction’. Therefore, the Sanskrit term ‘अनुत्पत्तिधर्मक्षान’ (anutpattidharmakshanti) is translated into the Chinese language as ‘起源 達摩尚蒂’ - although, of course, there may be other examples generated at different times and in various places as Dynasties (and policies) came and went. Incidentally, the ‘Da Mo’ is exactly the same as that found in the Chinese translation of the name of the Indian Buddhist monk Bodhidharma - ‘菩提達摩’ (Pu Ti Da Mo). ACW (22.10.2020) Dedication: Respectfully dedicated to that true Buddhist, learned scholar, and author and translator of many valuable Ch’an texts, Charles Luk FOREWORD by Charles Luk
The ancients had their unexcelled ways of teaching which seem strange to the people of this modern age of materialism, not only in the West but also in the East. For the human mind is now more concerned with material than with spiritual values; it seeks only the satisfaction of its ever-increasing desires – though these are the very cause of our sufferings – and it casts away ‘its own treasure house’, which is its paradise of eternal bliss. So long as we allow our minds to discriminate and to grasp at illusion, the ancient teaching will seem strange, even stupid and silly, to us. However, if we succeed in disengaging our minds from externals – that is if we stop all our discriminating and discerning – the profundity of that teaching will become apparent to us, for it inculcates not only theory but also that practice which will give immediate results in the sphere of reality; for a teaching cannot be regarded as complete unless it gives the practical method of reaching the ultimate goal. When the Great Pearl preached his Dharma of instantaneous Awakening, he taught its doctrine, its aim, its substance and its function; thus his teaching consists not only of the right interpretation and correct understanding of theory but also of the practical realisation of substance and function, which are the two essentials of complete enlightenment. In other words, he taught the right Dharma which is immanent in everyone and which does not come from outside. The Master’s numerous quotations from Mahayana Sutras, together with his unsurpassed interpretations and comments, show that all great master read the whole Tripitaka before or after their enlightenment, and refutes the unjustifiable contention that sutra can be dispensed with in the Transmission of Mind introduced into China by the Twenty-Eighth Patriarch Bodhidharma. The Great Pearl urged his listeners not to let their minds abide anywhere and at the same time to keep from illusory non-abiding, so that a state of all-pervading purity and cleanness would appear of itself. And even this pure state should not be clung to, in order to release the mind from all remaining relatives and thereby attain realisation of the ‘patient endurance of the uncreate’ (anutpattidharmakshanti) which is an essential condition of complete enlightenment. Thus, his instruction followed exactly the same pattern of the Dharma as laid down by the Buddha who said in the Sutra of Complete Enlightenment that his disciples should keep themselves again and again from all illusions, including the illusionary idea of keeping from them, so as to wipe out all traces of subject and object until nothing further remained to be avoided – for only then could bodhi appear in full. Therefore, Part One of this book gives the Mahayana instruction for self-realisation of mind, for perception of self-nature and consequent attainment of Buddhahood. And Part Two contains the dialogues between the Great Pearl and those who came to him for instruction. If we seriously follow this teaching and practise self-cultivation, beginning with the mind as the starting point, there is every possibility that we shall succeed in reaching the same mental states as those described by the Great Pearl in his twenty-eight-line gatha. Charles Luk (Upasaka Lu K’uan Yu) Hong Kong |
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