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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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)
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 Gee
What is interesting is that after decades of effective inner and outer martial arts practice, I have arrived at a profound 'stable' state of mind, body and spirit (whatever that is). This journey has traversed many inner and outer levels or states of being. Mostly, this has included a logical approach to physical training motivated by 'doubt' a) in the process itself, and b) in my ability to keep-up the practice or c) to carry-out the prescribed practice correctly. This 'doubt' was inward whilst the physical 'outer' Chinese martial arts techniques were superb and highly effective. This 'doubt' (which ceased to function about 14-years-ago in c. 2007) acted like a force of magnetism drawing my 'uncertain' inner-being toward to the solid and stable outer-structure of the martial arts techniques and how they might be used in self-defence (function) and mind and body health and fitness (longevity). There is now a great awareness. A great all-embracing sense of psychological being that appears to be united with mind, body and environment. This unity I term 'spiritual' because all this seems 'transcendent'. Of course, whilst being driven on by the inner doubt to practice physical martial arts (as a form of 'armouring' against external attack), I also committed myself to intense Ch'an meditative practice as a means to 'uproot' this doubt which all motivating throughout my entire life to 'take action' in many different arenas - it also contained an element of 'weakness'. As I interpreted this 'weaknesses' as a major problem that a) held me back in a state of fearful 'non-action', or b) sabotaged physical actions so as to render all exertion completely pointless! The mind 'cleared' and 'expanded' - it became all-embracing so that the body stopped appearing to be 'outside' of it and took its place entirely within psychological awareness. Although I had my initial experiences of the realisation of a 'still' and 'empty' mind with its awareness expanding and embracing all things around 1990 - it took another 15-years for this experience to settle-down (2005), and about another two or three years for all vestiges of 'doubt' to completely dissolve (2007/8). What did happen around 1990, however, is that my physical use of outer Chinese martial arts technique deepened, expanded and matured, and since the time of 'teaching' in my own right (as opposed to 'training' under a teacher) - I have never lost a fight in the training hall. (Around a year before this experience, I was following a strict Chinese (Mahayana) Buddhist 'monastic' regime and sitting in meditation for hours a day practicing the hua tou 'Who is hearing?' Suddenly, whilst sitting in my 'cell' and without warning, my mind 'ceased to move' becomingly utterly and completely 'still'. This was accompanied by deep sense of permanent ecstasy! My Chinese teachers correctly taught me with 'silence' - whilst my Western teacher Richard Hunn (1949-2006) - my Western Ch'an teacher - correctly taught me with words! Ironically, he drew my attention to the authentic Chinese Ch'an texts. 'Neither be attached to the (realised) inner void - nor hindered by (the 'external') hindering phenomena'. It was deep within the 'silence' of my Chinese Ch'an Masters (including Chan Tin Sang [1924-1993] that I discovered the poignant meaning of Richard Hunn's spiritually 'vibrant' words. This is how I knew that Richard Hunn was correct in his understanding. Later, this dual instruction [into non-duality] led to the next shift in perspective This occurred a year later after a further period of intense practice, and was a product of a complete change or 'turning about' [see the 'Lankavatara Sutra'] at the deepest essence of the mind. It was such a profound and important 'first principle' that I nearly omitted it from the list of all the important events! I was once meditating sat on the ground outside 'returning' all sensory data 'back to its 'empty ground' essence - when a cool and refreshing Summer's freeze blew gently across my face. Suddenly, my mind instantaneously 'turned the right way around' immediately abandoning its previous 'inverted' functionality and appeared to 'expand', assume an 'all-embracing' position of being, whilst this 'new awareness' thoroughly permeated the physical-body and penetrated the physical universe throughout the past, present, and future! This permanent shift in psychological and physical manifestation changed 'me' from the DNA-chemical foundation upward and influenced all the views and opinions I now hold!) This includes not only transforming the experience of sparring with students (which is now unified experience premised upon wisdom, loving kindness and compassion) - but also manifested within the otherwise 'brutal' realm of 'honour fights' whereby unknown and unfamiliar individuals suddenly turn-up at my training hall and (disrespectfully) ask to spar! They wish to gain fame and fortune through 'out of control' violence which involves (for them) the 'beating' and 'exposing' a local (Chinese) gongfu teacher! How did this happen? I think whereas my opponents were still motivated by a deep and profound sense of 'doubt' (often involving a profound 'self-hatred') - I no longer experienced this 'doubt' which 'divides' human-beings during combat. Doubt by this time in my life had become nothing more than a profound sense of enhanced 'awareness' full of compassion and understanding. This is all held in place by a physical (martial) ability that can use 'gentleness' just as easily as 'harshness' to 'control' or 'regulate' physical interactions. Signed: Adrian Chan-Wyles [陳恒豫 - Chan Heng Yu] (22.11.2021) - '釋大道' (Shi Da Dao) Witnessed and Authenticated by Yau, Gee-Cheuk [邱芷芍] (22.11.2021) - 'Gee Wyles' - Wife of Adrian Chan-Wyles 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.
Master Xu Yun (1840-1959) was adamant that everyone follows the Vinaya Discipline. Of course, although the Buddhist monastics have to follow all the hundreds of rules – the laity have to follow fewer (minus the ‘celibacy’) rules – but those that are followed are still ‘Vinaya’ rules. This is as well as the Bodhisattva Vows - which monastics and laity generally follow (as they do not demand ‘celibacy’). Therefore, a firm ‘moral’ (Sila) base is established that limits bodily movements and assist in the ‘stilling’ of the mind. Buddhist morality advocates psychological and moral ‘non-attachment' to worldly sensation. This in-turn prevents a stimulation of the mind that generates and encourages greed, hatred and delusion. With the three-taints ‘cut-off’ - the practitioner can effectively focus all their efforts upon looking within and realising the empty mind ground. Furthermore, there is a belief within Buddhist culture that by following a morally pure existence an individual guarantees a good rebirth either as a human-being or in one of the divine ‘heavens’ reserved for people who have acquired very good karma but who are not yet enlightenment. Taking this model into account, a devout ‘Buddhist’ guarantees a future rebirth free of the suffering generally associated with the lower realms of demi-gods, spirits and hungry ghosts, etc. Simply following moral rules, however, does not guarantee enlightenment even if it does generate a morally pure behaviour and conduct. Unless a Buddhist practitioner ‘looks’ firmly and carefully into the interior of the mind – and perceives the empty mind ground – no mind-development can take place. This means that although following arbitrary rules of conduct creates pure karma – this process in and of itself does not break the practitioner ‘free’ of the ‘samsaric’ cycles within which humanity in trapped. Just as the moral force of good karma eventually runs-out – an individual is then propelled back into the lower realms of existence to start the process all over again. This means that ‘suffering’ is transformed in a number of ways – but is never transcended and overcome. The Buddha’s path requires that the ridge-pole of karmic ignorance is permanently ‘broken’ once and for all, and for this to happen, morally purifying action must be undertaken so that the Buddha’s meditational methods can be fully applied in an efficient manner. If a person immorally behaves in the world and reinforces greed, hatred and delusion, then no amount of meditation will ‘uproot’ the three-taints and ‘clear’ the surface mind. Indeed, in such a situation, meditation in such a situation might well have the effect of strengthening and magnifying the three-taints and making their presence ever more obvious and domineering! Precepts, therefore, only work if the attention of the mind is firmly ‘turned within’ so that the meditator can clearly perceive the underlying reality of the empty mind ground. This is the exercising of the ‘Mind Precept’ as taught by Master Xu Yun and which is part of the Caodong Ch’an tradition. This is clearly explained throughout the Vimalakirti Nirdesa Sutra whilst never being mentioned by name. Unless the Buddhist method is being firmly applied to the mind – then all the precepts are relegated to ‘karma-purifiers’ and lose their enlightening function as ‘mind-realisers’. The hua tou and the gongan, for instance, are Ch’an methods for effectively ‘looking within’ - and it is through ‘looking within’ that the ‘Mind Precept’ is established. The empty mind ground is the essence of a) the mind and b) all phenomena. This means that all the hundreds of precepts of the Vinaya Discipline have the empty mind ground as their origination – with the understanding that this can only be known by ‘looking within’ and realising it as being so. By ‘looking within’ - the surface mind is ‘stilled’ and greed, hatred and delusion is fully and permanently ‘uprooted’. The emptiness of the mind eventually expands and becomes ‘all-embracing’ as it envelops all phenomena. This is how the ‘Mind Precept’ underlies all precepts and should serve as the foundation of genuine Buddhist self-discipline.
‘We are here to inquire into the hua-tou which is the way we should follow. Our purpose is to be clear about birth and death and to attain Buddhahood. In order to be clear about birth and death, we must have recourse to this hua-tou which should be used as the Vajra King’s precious sword to cut down demons if demons come and Buddha’s if Buddhas come so that no feelings will remain and not a single thing (Dharma) can be set up. In such a manner, where could there have been wrong thinking about writing poems and gathas and seeing such states as voidness and brightness? If you made your efforts so wrongly. I really do not know where your hua-tou went. Experienced Chan monks do not require further talks about this, but beginners should be very careful.’ Master Xu Yun (113-114 years-old) - Ch’an Week - 1953-1954 – Fourth Day - Jade Buddha Temple (Shanghai) Master Xu Yun never wastes a single word. This is because he is never confused as to the origin of a single thought. Master Xu Yun exists (psychologically and physically) within the permeant realisation of the empty mind ground. According to the historical (Indian) Buddha, ‘life’ as we experience it is unsatisfactory, seldom stable and prone to disappointment and ultimate dissolution. Physical life begins through the chemical explosion of conception, and ends when the body naturally shuts-down (during biological death), or is extinguished early through accident, illness or disaster, etc. Master Xu Yun lived through many such episodes throughout his extraordinarily long life (of two-cycles of the Chinese Zodiac). He lived within the space of the enlightened mind as explained in the Surangama Sutra. This is described as a round, all-embracing mirror that sees everything and rejects nothing. Like the sun – such a realised state shines on everything equally – bringing light and loving kindness to all phenomena whilst clearly distinguishing between this and that. This is why Master Xu Yun described the enlightened state as being ‘this and thus’ in his final years. What many believe to be exalted states experienced when training in methods of self-cultivation, are nothing more than marks of progression and subtle expressions of delusion that must be ruthlessly ‘cut-down’ without hesitation. Buddhas in the mind are only shadows in the imagination, nothing else. Being obsessed with a shadow is not the realisation of ‘enlightenment’ but just more delusion indulged in a more favourable direction. These achievements signify spiritual ‘dead-ends’ that many reach and mistake for the state of ultimate ‘enlightenment’. Practitioners then become satisfied to remain in these dark corners of the imagination and to lead all other into the same cul-de-sac of doom! When attachment mixes with a false attainment, then an individual will not be able to move-on for very long extended periods of time. All is lost as darkness replaces light – and ignorance dominates genuine wisdom. This quagmire can be avoided or escaped simple by applying the hua-tou correctly and effectively. What was once inevitable instantaneously ‘melts’ away as the hua-tou detaches the mind’s faulty awareness from this delusion and turns it toward the empty mind ground. This demonstrates the power of a) delusions to fool and distract the mind, and b) for the hua-tou method to quickly resolve this issue. The hua-tou is a very effective method of self-cultivation now only found in the Chinese Ch’an School of Buddhism (and the various lineages that have spread to other countries). Looking within is a matter of proper view – nothing else. Looking correctly will reveal the empty mind ground – looking incorrectly will reveal the delusion of the mind which cannot be escaped. Settling the body and directing the awareness is more important than all the passing phenomena of the external world (good or bad) - and has nothing to do with existential circumstance. This is why Ch’an is both difficult and easy.
Avoiding the Ten Evil Acts (Dasa Akusala)
A) The Three Evil Acts Associated with the Bodily-Action: 1) Killing 2) Stealing 3) Adultery B) The Four Evil Acts Associated with Speech: 4) Lying 5) Slander 6) Harsh Words 7) Profitless Talk C) The Three Evil Acts Associated with the Mind: 8) Greed 9) Hatred 10) Delusion As Buddhism is a Form of Mental Hygiene – the Following Must Be Uprooted through Meditation: 1) Greed (Abhijjha), 2) Hatred (Vyapada), 3) Ill-Will (Kodha), 4) Enmity (Upanaha), 5) Belittling (Makkha), 6) Pretension (Palasa), 7) Envy (Issa), 8) Jealously (Macchariya), 9) Hypocrisy (Maya), 10) Craftiness (Satheyya), 11) Obduracy (Thambha), 12) Vieing (Sarambha), 13) Conceit (Mana), 14) Haughtiness (Atimana), 15) Infatuation (Mada), and 16) Unheedfulness (Pamada). As these ‘darken the mind’ they must be ‘uprooted’. Ten Moral Acts (Dasa Kusala) 1) Giving (Dana), 2) Moral Conduct (Sila), Meditation (Bhavana), 4) Respecting the Worthy (Apacayana), 5) Ministering to the Worthy (Veyvavacca), 6) Offering Merit (Pattidana), 7) Partakingbof Merit (Pattanumodana), 8) Hearing the Teaching (Dhammasavana), 9) Teaching the Dhamma (Dhamma Desana) and 10) Rectification of False Views (Ditthijjukamma). The reality of living in the material world is entirely a matter of casual circumstance. Most people make their way through life in any way they can, regardless of the inherent conditions (good, neutral or bad, etc). The Ch’an masters in the old days were very strict and did not care whatsoever about casual circumstance. Their main emphasis was only to direct the attention ‘inward’ so that the empty mind ground can be fully cognised and integrated with. There is no gossip or discussion tolerated about the nature of the times, with only ‘looking within’ viewed as a valid approach to existence. The Ch’an masters advised that we must ‘adjust ourselves to circumstance’, whilst the mind is turned inward and the interior of conscious awareness illuminated through continuous concentration. This is the essence of the Buddha’s method. Master Xu Yun (1840-1959) lived an extraordinary life and was involved in very important times in historical development, but he was continuously ‘indifferent’ to what was happening around him, whilst taking every ‘correct’ action that was required at the time. Looking within with strength and purpose is not a denial of material reality, but is the acknowledgement of the Buddha’s method. The Ch’an method is nothing but the direct realisation of the empty mind ground so that it becomes the place of permanent abode – an abode which generates loving-kindness, compassion and wisdom! |
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