A ‘Personal’, or ‘mind to mind’ transmission is described as follows. Enlightenment is the realisation of the empty mind ground (relative enlightenment) - and the integration of this realisation of with all phenomena (full enlightenment). An enlightened being (or ‘Bodhisattva’) is neither attached to the void or hindered by phenomena – a reality that ‘deepens’ in maturity as the years go by. Transmission is the recognition by an enlightened master that a disciple has realised this state, and is therefore able (and ‘authorised’) to teach others to realise this state. A ‘Supportive’ transmission, by way of contrast, is designed to ‘assist’ and ‘uplift’ a practitioner in preparation for the achievement of ‘relative’ and ‘full’ enlightenment, and to transition into a ‘Personal’ transmission should an individual achieve a suitable status of realisation. Master Han Shan Deqing [憨山德清] (1545-1623) may be taken as a reliable model of a Ch’an monk who realised full self-enlightenment (confirmed through the guidance found in the Surangama Sutra). Master Xu Yun (1840-1959) inherited the Dharma-Name ‘Deqing’ (德清) - or ‘Virtuous Clarity’. Master Han Shan understood that ‘sound’ was only perceptible through a ‘subject’ - ‘object’ duality when the mind ‘moved’. When the mind was ‘stilled’, all perception came to an end for the realisation of ‘relative’ enlightenment’. From this position, and following a period of further training, Han Shan’s mind appeared to ‘expand’ and embrace the entire environment (full enlightenment) - a luminous state within which the mind becomes like a mirror and reflects all things. Another text designed to assist the self-enlightenment process is the Vimalakirti Nirdesa Sutra – within which the enlightened layman – Vimalakirti - ‘corrects’ the Buddha’s monastic disciples who have only realised the state of ‘relative’ enlightenment. Through his ‘supportive’ presence and influence he provides the outer and inner conditions (and expert stimulus) to ‘assist’ these monks to ‘move beyond’ their own limited achievements. Vimialakirti’s example is the ‘essence’ of the Guild of Hui Neng’s ongoing Cao Dong transmission. ACW (5.10.2020)
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The paradox of the Chinese Ch’an tradition is that it expects lay-people and monastics alike to realise full enlightenment - ‘here and now’. What does this mean? Regardless of the circumstances of an individual’s life, the insight capacity of the mind must be turned inward with such a high degree of focus and precision, that perception is permanently ‘altered’ so to ‘see’ and ‘understand’ more than what was understood before. Being a Buddhist monastic is no guarantee of success in realising enlightenment, just as being a lay-person should be no barrier. Individuals will learn at their own pace and in their own way, with all kinds of psychological and physiological factors coming into play (traditionally referred to as ‘personal karma’). The ‘language of the uncreate’ is unique to Chinese Ch’an Buddhism and uses language in such a way that does not allow the habitual ‘dualism’ of conventional communication to come into play during an ‘enlightening’ interaction or dialogue. The convention of ‘dualism’ preserves delusive states of mind, and prevents clarity of insight from developing. This is why Ch’an masters (in ancient times) developed this mode of non-communication, although when Master Xu Yun (1840-1959) taught during the 19th and 20th centuries, he often used a modern example of logic and reason to describe the history, method and purpose of the Ch’an School. Indeed, whilst encouraging his disciples to fully penetrate (and realise) the empty mind-ground, he would often warn against the cultural habit of many people attending Ch’an Week Retreats to descend into ‘mystical’, or ‘nonsensical’ states of mind, each of which was nowhere near the authentic realisation of the empty mind ground! Uttering nonsense about ancient masters, does go much beyond the nonsense being uttered! However, once the empty mind ground is realised, then every word spoken by the Buddha is understood exactly and clearly, as is every odd action and utterances of the ancient Ch’an masters!
What happened next? Richard Hunn had talked about separating the ‘bodhis’ from the ‘klesas’ - but like much of his method, a pristine insight was delivered through a typical British sense of humour. He also said that an individual must not be attached to the void nor hindered by phenomena, and that an indeterminate period of further training was required. Within Ch’an training, often it is the case (but not always) that ‘klesa’ still bubble-up to the surface of the mind post-enlightenment, where they can be harmlessly ‘dissolved’ through the power and strength of meditative insight (prajna). What are ‘klesa’? Klesa are psychological and emotional distractions of various strength, thought to be the product of eons of generating thoughts premised upon greed, hatred and delusion, through the filter of subject-object duality. In modern terms, this is the disrupting (and potentially damaging) reactions in the mind that respond to, and condition further actions and reactions in the physical environment. If a strictly scientific analysis is applied, klesa are the negative thoughts and feelings that cause distress to an individual that have been imported into the interior of the personal mind from the conditioning elements of the collective environment since birth. The Buddha states that a type of rebirth (but not reincarnation) operates within his system, whilst also asserting that at the point of enlightenment (viewed as the stage of ‘relative enlightenment’ as recorded by the ‘3rd’ position of the Caodong School) all rebirth ceases (as the ridge-pole of ignorance is forever broken), and is understood to be non-existent. Therefore, within the enlightened state, rebirth does not exist and only APPEARS to exist in the unenlightened state (probably because it was a common belief in India when the Buddha was alive). Of course, ‘rebirth’ can be imagined as existing as virtually everything can. In this scenario a vivid depository of thoughts may exist in the mind apparently linked to other existences, and this is an experience I have had during meditation (seeing previous existences in China), recognising friends and family around me today, as characters previously existing in bygone lifetimes in different places. The Ch’an method interprets all this as delusion which must be ‘given-up’ if the empty mind ground is to be realised. From 1992 until today (2019) I have been adjusting myself to circumstance. Physical existence appears to be happening within a glowing luminosity, an empty three-dimensional space or void that contains all things. Material objects and the physical world appear real in their own right, but inhabit this infinite, vacuous reality without hindrance or contradiction. Thoughts and feelings yet again move across the surface of the mind but are now both in the ‘present’ and yet fully ‘transparent’. This flow of conscious paraphernalia is no longer hindering or obscuring, but a natural part of physical existence. It no longer possesses historical roots, but appears purely existential in nature (linked entirely to my present and unfolding existence). As time goes by I find myself becoming ever more deeply ‘aware’ of this reality and its processes.
There is always the ever-present trap of too many words, but there is also the reality of not enough. It is a question of knowing when to combat ignorance, check its progress and uproot its many premises, and when to allowing it a certain tactical growth for easier (later) disintegration. Ego exist in the dark corners of Buddhism where it masquerades as wisdom. Much of this spiritual materialism has its roots deeply ensconced in the Japanese Zen and Chinese Ch’an community in the West. Those lauded as authorities mimic the ethnic Asian culture they have an interest in, and spend their time taking on Asian names, wearing robes and assuming various airs and graces without ever penetrating and realising the empty mind ground. Such people dominate the business world (whilst pretending to be free of it) as they extend their ignorance through the power of commerce. Flying backwards and forwards from China may collect the air miles, but it means nothing on the meditation mat. I am not your friend and even less your enemy, but I am charged with making available (free of charge) any and all Chinese Ch’an teachings to you, and raise the level of consciousness in the West. Master Xu Yun (1840-1959) gave me this task, passed on via Charles Luk (1878-1978) and Richard Hunn (1949-2006), and further authority has been accumulated from various Ch’an temples, monastics and lay practitioners in modern China, as well as receiving encouragement from the Government of China. Of course, I could do without this duty and would prefer to enjoy my middle age in an insular manner, but the love and compassion I have in my heart for humanity and ALL living beings prevents this kind of selfishness.
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