Category: Meditation

Tilford: Sitting Like an Iron-Mountain! (31.5.2026)

5/31/2026

iWe need to sit with an awe-inspiring deportment. This means sitting like an iron-mountain when we are "sitting" - and when moving around - there is an "inner stillness" that is not interrupted. Within movement - there is stillness - within stillness there is movement. How can this be? It is just words all jumbled-up. Words spill-out the mind like running-water out of a tap. Without stillness the body wanders about - like a puppet on strings. The mind must be "stilled", and the emptiness expanded without limit and beyond measure. This emptiness must be three-dimensional and unhindered throughout the ten-directions. Emptiness must be realised - but the peace and tranquillity associated with its realisation - must not be attached to. Many imagine emptiness - but this is no good. Many sit atop the hundred-foot pole - but are afraid to "jump-off". Within false Ch'an - it is the reflection of delusion that is grasped - but with authentic Ch'an - greed, hatred, and delusion is realised in an instant as the surface mind is "stilled" and emptiness is fully realised. When emptiness and form are fully realised and integrated - no external manifestation (or change) can upset or disturb the empty mind ground. Prajna emerges from empty luminosity. Nothing can dislodge the deep love and stability realised by the Ch'an practitioner. Non-greed, non-hatred, and non-delusion dissolve in an instant as greed, hatred, and delusion have no place to manifest. When the mirror is smashed - no reflection is apparent. Yet the empty mind ground embraces all things without exception.

Venerable Old Master Xu Yun Dharma-Talk – Introduction & Pre-Requisites for Practicing Ch’an Meditation! (7.6.2025)

6/7/2025

(Translated By Adrian Chan-Wyles PhD)

27.5.2017 – Source: Lineaage Transmission Network

“Give-up all attachments and do not give rise to a single thought.”

These are the prerequisite for practicing genuine Chinese Ch’an meditation. Now that we know this, how can we achieve this objective?

The first example involves the most karmically able - who will immediately cease their thinking-processes forever (achieving a permanent “stillness” of mind) - whilst directly perceiving the empty mind ground. The state of “no-birth” is then entered. Bodhi is attained in an instant (like a finger-snap) - without any hesitation. When all this happens correctly (and in good order) - no further words are required.

The second level of karmic-ability involves the cultivation of logic and reason as a means to eliminate the uncontrolled stream of thought, and to modify behavioural-patterns when interacting in the material world. This method possesses many stages that vary according to the character of the practitioner. There is seated meditation, physical discipline, and much additional thought on the subject when not meditating - as a means of building resolve and motivation to practice. It must be understood that the “Original Nature” is pure and clean from the very beginning - and cannot be polluted by any expedient thought or action. By cultivsting this type of “wisdom” (Bodhi) – all “troubles” (klesa) will eventually come to an end. Birth, life, death and nirvana are all false constructs.

These things are like insubstantial and non-permanent dust that cannot pollute the “True Nature”. Everything is a dream, and an illusion. The four elements of the body the mountains, the rivers, and the earth, all manifest and pass-away within the “True Nature” without staining the empty essence one iota. Cultivate non-attachment to all phenomena as it arises, manifests, and passes-away. Do not chase after life, death, reward, wealth, or any worldly activity. None of these things exist within the empty mind ground. Give-up right and wrong, like and dislike – and become like a dead tree stump – or a body with no reaction to (internal or) external stimulus. Remain indifferent to all things. This is how rhe root-cause of greed, hatred, and delusion is uprooted and the stream of consciousness “purified”.

All troubles and difficulties will automatically disappear. In this way all pain, discomfort, suffering, happiness, hunger, cold, fullness, warmth, honour, disgrace, life, death, misfortune, fortune, good or bad luck, disgrace, gain or loss, safety or danger - are all laid to aside. Only in this way can we say that we have let go of the force of (ignotant) karmic-habit that keeps us trapped in duality – continuously fixating over fleeting externals which produce human suffering. Once you let go - you must let go of everything - forever. This is called “letting go of all attachments”. When all attachments are let go, delusion disappears, discrimination does not arise, and attachment ceases. At this point, non-thought (“stillness”) is achieved, the perceived True Nature is bright - and expands throughout the physical body - and out into the environment without limit. At this point, all the conditions for effective Ch’an meditation are met. If you work hard to truly meditate and study, you will be able to see your empty mind ground and (expansive) True Nature.

Chinese Language Text:

https://read01.com/5k5zRa.htm

虛雲老和尚：禪修入門參禪的先決條件萬緣放下

2017/05/27 來源：傳承網

「萬緣放下，一念不生」是參禪的先決條件，我們既然知道了，那麼，如何才能做到呢？

上焉者一念永歇，直至無生，頓證菩提，毫無噦唆。其次則以理除事，了知自性本來清淨，煩惱菩提、生死涅磐皆是假名，原不與我自性相干，事事物物皆是夢幻泡影，我此四大色身與山河大地，在自性中，如海中的浮漚一樣，隨起隨滅，無礙本體，不應隨一切幻事的生住異滅，而起欣厭取捨，通身放下，如死人一樣，自然根塵識心消落，貪嗔痴愛泯滅，所有這身子的痛癢苦樂、饑寒飽暖、榮辱生死、禍福吉凶、毀譽得喪、安危險夷，一概置之度外，這樣才算放下。

一放下，一切放下，永遠放下，叫做萬緣放下。萬緣放下了，妄想自消，分別不起，執著遠離，至此一念不生，自性光明，全體顯露，至是參禪的條件具備了，再用功真參實究，明心見性才有分。

Bodhidharma’s Ch’an - What is the “Wall-View” [壁觀] Practice? (20.5.2025)

5/20/2025

The “Wall-View” [壁觀] practice is simultaneously a pre-enlightenment (outer) meditative technique – and a description of a post-enlightenment (inner) state of being. To outwardly “gaze at a wall” - is to inwardly realise the all-embracing empty mind ground (and gaze like a wall). What does the 28th Patriarch of the Indian Dhyana tradition have to say on this matter? The following extract is typical Chinese-language encyclopaedia entry regarding the life of the Bodhidharma:

‘傳統上認為，達摩自海路來到中國後，聞說梁武帝信奉佛法，於是至金陵（今江蘇南京）與其談法。梁武帝是篤信佛教的帝王，他即位以後建寺、抄經、度僧、造像甚多，是以詢問達摩：「我做了這些事有多少功德？」達摩卻說：「無功德」。武帝又問：「何以無功德？」達摩說：「此是有為之事，不是實在的功德。」武帝不能理解。因雙方理念不合，達摩即渡江入魏（「一葦渡江」之傳說來源），止於嵩山少林寺，於寺中面壁九年，稱「壁觀婆羅門」。[民間則相信達摩在石洞留下至高無上武學《易筋經》和《洗髓經》。’

India to South China by sea (there are competing stories that he travelled by land into North China via Tibet). As he heard that Emperor Wu [武] of the Southern Liang Dynasty believed in the Dharma and was a devout Buddhist - Bodhidharma went to Jinling (now Nanjing, in Jiangsu province) to discuss this matter with him. After he ascended the throne, Emperor Wu built many temples, order endless Buddhist Sutras to be copied and spread, ordained uncountable monastics, and sponsored the making and distributing of many Buddha-statues. Emperor Wu asked Bodhidharma, "How much work of virtue (karmic-merit) have I accumulated by doing these things?" Bodhidharma replied, "No work of virtue” [無功德 – Wu Gong De]. A surprised Emperor Wu asked once again, "Really? Why no work of virtue?" Bodhidharma answered, "These are wilful acts - not genuine acts of virtue (free of egotistical ‘intent’)." Emperor Wu was astonished and confused by this exchange. Due to this difference of opinion regarding the interpretation of the Dharma - Bodhidharma crossed the Yangzi River into the land of the Northern Wei Dynasty (hence the story of Bodhidharma "gliding across the surface of the water whilst standing on a floating reed"). Bodhidharma then made his way to the Shaolin Temple [少林寺 – Shao Lin Si] situated on Song Mountain [嵩山 – Song Shan] – in Henan province. Here, Bodhidharma sat “facing the wall” in a cave for nine years - and was known as the "wall-viewing Brahman" [壁觀婆羅門 – Bi Guan Po Luo Men]. It is believed that whilst sat in this cave – Bodhidharma compiled two important (external and internal) self-cultivation (martial arts) manuals entitled “Change Muscle-Tendon Classic-Sutra” [易筋經 – Yi Jin Jing] and the ”Bone-Marrow Cleanse Classic-Sutra” [洗髓經 – Xi Sui Jing].’

Bodhidharma is associated with a number of unique texts associated within his own “Dhyana” (Ch’an - 禪) tradition. Although certain historical commentators have stated that Ch’an was unknown in India – in fact Ch’an’s insistence upon the achievement of a sudden flash of insight (yugapad) is similar to that position held by the “Sthaviravada School” – one of the original eighteen schools that developed following the death of the Buddha (see AK Warder, Indian Buddhism, Motilal, Page 454). This is the “Believers in the Teachings of the Elders” School linked to the eventual development of the well-known Theravada. The Pali Suttas possess far more doctrinal latitude than the Theravada School likes to admit or acknowledge. The highly conservative approach of the Theravada focusses on a certain strand of doctrine within the Pali Suttas and ignores or plays-down other equally important teachings. For instance, the Buddha clearly states that lay-men and women can achieve enlightenment and that there is no difference in quality between an enlightened lay-person and an enlightened monastic (Ch’an takes this ideal further – stating children, animals and even inanimate objects can all be enlightened on the grounds that all things are reflected in the great mirror samadhi and arise and pass-away within the empty mind ground). Furthermore, the Pali Suttas clearly state that an “instantaneous” enlightenment is available for all beings by simply being in the “physical presence” of the Buddha (darshan) – without having studied the Dharma, the Vinaya, or the Abhidhamma.

Within the Ch’an School, therefore, an individual may (or may not) study the gradual teachings – and may (or may not) realise instantaneous enlightenment. Studying the scriptures does not necessarily culminate in the realisation of enlightenment – whereas realising instantaneous enlightenment means that an individual (such as Hui Neng) may be illiterate and not know the teachings – but if a scripture is read to them – then the full and complete meaning (prajna) will instantly manifest in their mind - which can be verbally expressed. Remember, the Buddha was also illiterate, as when he lived there was no direct connection between being literate and possessing wisdom within general society. Spiritual teachings were passed on via the agency of memory and the vehicle of word of mouth (only later being written-down). Reading and writing was known in ancient India – but it was a practice reserved for use only amongst governments which possessed specially educated ministers who would “write-down” the laws passed (or repealed) by the king or leader – thus maintaiing a coherent record that could be objectively referenced when needed.

Altough the modern Chinese Ch’an School prides itself on the very high literacy rate of its practitioners – this tradition also maintains the original reality which saw the Buddha, his disciples, and many of his Chinese comverts being “illiterate”. This means that although the Ch’an practitioner may study words and letters – the enlightenment that such teachings represent – must be “beyond” words and letters. It is as if literate Ch’an practitioners must remember what it is like to be illiterate. The empty mind ground exists BEFORE any words are conceived in the mind, or expressed through the mouth. Words may or may not be used – but the empty mind ground is pure, clean, and all-embracing (like a pristine wall that expands in all directions). It is also the case that the Indian Bodhidharma could not speak the Chinese-language – and the Chinese students could not speak the Indian-language. It may be that as this was the case, seated meditation and unexpected actions were used to convey - or reveal - the empty mind ground. Only later did words start to be used in an oblique manner – building the entire edifice of Ch’an literature in China (although the literary structure of this work adopts a distinct Confucian structure – such as that found in the “Analects” or the “論語 – Lun Yu”). The text ascribed to Bodhidharma that introduces the practice of “Wall-Viewing” is known by a number of titles:

Great Master Bodhidharma – Brief Discussion on the Four Practices of Entering the Mahayana Path – (菩提達磨大師略辨大乘入道四行觀論 - Pútí dámó dàshī lüè biàn dàchéng rùdào sì háng guān lùn)

Mahayana Path Entry - Four-Contemplative Practices – (大乘入道四行觀論 - Dàchéng rùdào sì háng guān lùn)

Bodhidharma’s Two Methods of Entering the Four Stages of Contemplation – (達摩二種入四行觀論 - Dámó èr zhǒng rù sì háng guān lùn)

Two Entrances - Four Practices Treatise – (二入四行論 - Èr rù sì háng lùn)

Two Entrances - Four Practices Sutra – (二入四行經 - Èr rù sì háng jīng)

Four Contemplations Treatise – (四行論 - Sì háng lùn)

Four Contemplations Sutra – (四行經 - Sì háng jīng)

Two Methods Entry Treatise – (二種入論 - Èr zhǒng rù lùn)

Two Entrances Treatise – (二入論 - Èr rù lùn)

Mind Entry – Body Entry – (理入行入 – Li Ru Xing Ru)

Although every word spoken by the Buddha is considered a “Sutra” (經 – Jing) – usually only Vimalakirti and Hui Neng are the two other Buddhist practitioners whose teachings are also considered “sutras” or “enlightened” sayings. However, as can be seen from the above list, sometimes Bodhidharma’s teachings are referred to as a “Treatise” (論 – Lun) – whilst at other times they are referred to as a “Sutra” (經 – Jing). This suggests some confusion on the matter, but the changing of designation may be symbolic of the increase in popularity of the Ch’an School throughout the history of China. Whatever the case, it would seem that Bodhidharma can be added to the very short list of enlightened beings whose teachings are considered “Sutras”. JC Cleary explained Bodhidharma’s method in his (1986) “Zen Dawn” through the following translation:

‘This is the Great Vehicle Teaching for pacifying the mind – let there be no error. Those who pacify mind like this do wall-gazing. Those who accord with beings like this prevent slander and dislike. Those who have skill in means like this dispense with what does not apply.’ (Page 35)

‘Bodhidharma taught: There are many roads for entering the Path, but in essence they do not go beyond two kinds; one is entering through inner truth, and the other is entering through practice.

Entering through inner truth means:

1) All living beings (ordinary or sage) share the (underlying) reality-nature which is obscured by a false-covering of alien dust. If you abandon the false and return to the real, concentrate your attention and gaze like a wall, then there is no self and others, and ordinary and sage are equal. Firmly abiding and unmoving, you no longer fall into the verbal teachings. This is tacit accord with the real inner truth: without discrimination, it is still and nameless. This is called “entering through inner truth.”

2) Entering through practice refers to the Four Practices (which envelop all practices):

a) Repaying wrongs – or making amends for countless eons of deluded behaviour as a means of purifying this present life.

b) Going along with the casual nexus – or adjusting to external circumstances (good, bad or neutral) as they manifest. No attachment to good experiences – no rejection of bad experiences, and no slumbering in neutral experiences. There is no permanent self – merely the endless cycle of (contrived) cause and effect.

c) Do not seek anything – or do not allow greed, hatred, and delusion to define your life. Nothing the world desires is real or true and must be laid-down and abandoned. Find the empty essence within all suffering and abide there.

d) Always accord within the Dharma – or abide within the reality of the empty mind ground. Uproot greed, hatred, and delusion, cultivate all good deeds (Sila), and help all beings without end or limit.’ (Pages 33-36)

It is believed that Bodhidharma extracted these teachings from the Lankavatara Sutra (indeed, JC Cleary appears to be quoting from a text discovered in Dun Huang entitled “The Record of the Teachers and Students of the Lanka”), although he is also linked to the Vimalakirti and Prajnaparamita Sutras. (I believe that DT Suzuki’s interpretation of the Lankavatara Sutra as being a later and wholly “introverted” and “idealistic” teaching - is incorrect – as it appear to contain Early Buddhist ideology that recognises that the external world exists – even if its structures are forever changing and suffering-inducing). Vimalakirti, of course, represents the fact that lay-people can realise perfect enlightenment – here and now – whilst living within the world of red dust. The emptiness of the Prajna Sutras underlies and unites this entire vision of human existence and spiritual transcendence. Jeffrey l Broughton, in his book entitled “The Bodhidharma Anthoology – The Earliest Records of Zen” (1999) states in the Introduction:

‘For decades discussion of the Long Scroll or Bodhidharma Anthology, both Japanese and Western, has concentrated on the second section, the Two Entrances, and has come to the consensus that only this text can be attributed to Bodhidharma. Eminent monks of medieval China and modern scholars from around the world have produced many exegeses of the two entrances and the baffling term “wall-examining” (pi-kuan) mentioned in the Biography of Two Entrances; in the traditional story Bodhidharma is usually said to have practiced wall-examining for nine years. Though much exegetical ingenuity has obscured the importance of the Records. In fact, the Records have been so eclipsed that they pass unnoticed in most treatments of early Zen.’ (Page 7) And again:

‘The elusive term of wall-examining has been the subject of countless exegeses, from the most imaginative and metaphysical to the suggestion that it refers to the simple physical act of facing a wall in cross-legged sitting posture. Tibetan Ch’an, a new and exciting subfield of early Ch’an studies, offers us one more. Various Ch’an texts were translated into Tibetan, one of the most important being the Bodhidharma Anthology, which in Tibetan is usually referred to as the Great Chinese Injunctions (Rgya lung chen po). The recently discovered ninth-century Tibetan treatise Dhyana of the Enlightened Eye (Bsam gtan mig sgron) contains translations of some of the Two Entrances, some material from Record I, and the whole of Record III. Early on the Dhyana of the Enlightened Eye gives summaries of four teachings known in early Tibet: the gradualist gate; the all-at once gate (Chinese Ch’an); Mahayoga, and Atiyoga (Rdzogs-chen)

The summary of Ch’an ends with a series of quotations from Ch’an masters, the first of whom is Bodhidharmatara, the version of the name that is encountered in Tibetan sources: “From the sayings of the Great Master Bodhidharmatara, ‘If one reverts to the real, rejects discrimination, and abides in brightness, then there is neither self nor other. The common man and sage are equal. If without shifting you abide in firmness, after that you will not follow after the written teachings. This is the quiet of the principle of the real. It is non-discriminative, quiescent, and inactive. It is entrance principle.’” A Tibetan Tun-huang manuscript gives a virtually identical rendering. This understanding of wall-examining must have been widespread in early Tibet.

The Tibetah closely follows T’an-lin’s Chinese with one exception, the line “in a coagulated state abides in wall-examining” (ning chu pi-kuan), for which the Tibetan reads: “rejects discrimination and abides in brightness” (rtogs pa spangs te / lham mer gnas na). This is a curious and consistent divergence.” (Page 67)
The term “Wall-View”, Wall-Gaze”, or “Wall-examining” are all English language attempts at translating (and transliterating) the Chinese-language term “壁觀” (bi guan). I must say that when I “think” in the Chinese-language – this term appears succinct and straightforward. It is only when this terms transmigrates into a different (and unfamiliar) language culture that uncertainty of meaning creeps in. Bi Guan is to “end” all discursive thought in the surface and deep mind. Bi Guan is to realise the all-embracing empty mind within which all things manifest and pass-away. Bi Guan is like broad and high wall immediately present in-front of the human vision. The wall is too high to climb – and broad to go around. Human vision cannot see above, beyond, or around it. Bi Guan is the end of all deluded vision. Assessing the two-ideograms we have:

壁 (bi4) = Lower particle is “土” (tu3) which means “stamped earth”. The upper particle is “辟” (bi4) which means “law”, “control” and “develop” – a physical structure (such as a “wall”) which defines, controls and orders society.

觀 (guan1) = Left-hand particle is “雚” (Guan4) which means “stork”, “heron”, or “small cup”. The right-hand particle is “見” (jian4) which means “to see”, “to consider”, and “to recognise”.

When combined as “壁觀” (bi guan) - there is the meaning of a developed vision which is broad, expansive, and all-inclusive - like that of a bird’s-eye view when flying high in the sky. This is a special type of all-encompassing vision that excludes nothing, includes everything, and like the structure of a physical wall, generates order and security throughout society. One looks at the wall – and one looks out onto the world – as if one were the wall. These concepts are not necessarily contradictory when viewed from the perspective of a Chinese philosophical use of language, ideas, and symbols. Therefore, “Wall-View” represents the permanent “turning-about” at the deepest levels of human consciousness experienced during successful Ch’an training – a process explained within the Lankavatara Sutra – but which implicit within all legitimate Buddhist texts.

Chinese Languae Text:

https://baike.baidu.com/item/二入四行/3987794

Further Reading (English Language):

Broughton, Jeffrey L, The Bodhidharma Anthoology – The Earliest Records of Zen, University of California Press, (1999)

Cleary, JC, Zen Dawn – Early Zen Texts from Tun Huang, Shambhala, (1986)

Warder, AK, Indian Buddhism, Motilal, (2000)

Vinaya Discipline: "Medication" and "Meditation"! (23.12.2024)

12/23/2024

Buddhist Compassion Permeates the Ten Directions and Includes All-Things!

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.

Ch’an and the Original Yogic Asana! (3.10.2024)

10/3/2024

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 Freedom from Dualistic Judgementalism

8/16/2024

Buddhist Philosophy Rejects Dualism and Eternal Damnation!

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.

The Realisation of Emptiness Underlies the Lay and Monastic States of Being! (12.4.2024)

4/12/2024

The Laity Should Respect the Ordained Sangha - Whilst Understanding that the Realisation of "Emptiness" - is the Key to Radical Transformation!

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.

Email: Discussing Richard Hunn! (24.2.2024)

2/24/2024

My Master - Richard Hunn (1949-2006)

Dear Tony

Richard Hunn (1949-2006) was both my academic and spiritual teacher. He taught me how read, write and interpret traditional Chinese ideograms. I trained with him between 1989-2006. He was an English gentleman who could read, write and speak many dialects of the Chinese language - including the rare Hakka dialect spoken by our Chinese grandmother (whom Richard met in 2000 during a visit to our house). I wrote this for Richard following his passing:

Richard Hunn (1949-2006) - British Sinologist

He helped me understand and balance the two sides to my character - the 'Chinese' and the 'British'. He used to work for Pebble Mill (BBC) - but was an academic expert on the Chinese language and Chinese Buddhism. His spiritual teacher was Charles Luk (1898-1978) - who in-turn trained under the Great Chinese Ch'an Master Xu Yun (1840-1959). To me, Richard Hunn represented everything that is great and good about the UK.

In 1991, Richard Hunn gave-up his life in the UK and migrated (via a modest academic study grant) to Kyoto in Japan. He lived there between 1991-2006 (marrying a Japanese woman - Taeko - with whom I am still in communication with today). Why did he choose Japan? Well, he received an academic grant to study the transmission of Chinese Ch'an from China to Japan - which included examining the Chinese Ch'an Temples that still exist in Japan - separate and distinct from the Japanese 'Zen' Temples.

Every August-September each year, Richard Hunn (who worked at Kyoto University) used to escort a number of his English Study students (usually 20 or so) to look around London. The students would stay for about two-weeks before returning as a group to Japan without Richard. Being 'free' of this responsibility, Richard would visit all his family - before spending a week or two at our house in Sutton (Priory Road - where you showed me an excellent Tensho Kata in the hall).

We would meditate together and discuss reality deep into the night. He used to test my understanding of Chinese ideograms - crushing my stupidity and encouraging my insight. Even so, I was reticent to actually 'translate' anything - until a number of Mainland Chinese students studying in the UK checked my work - and encouraged me to start translating. I was then put in contact with a number of academics in China and my life entered a new phase.

Richard Hunn visited a number of old martial arts 'Dojo' positioned in and around the remote Kyoto hills. He was often 'Introduced' with a letter to various Old Masters who lived in rustic huts - usually with only one or two disciples. Many practiced Chinese arts unaltered in anyway for hundreds of years. These Japanese men and women also studied traditional Chinese ideograms - the original language of the arts they preserved. As these arts existed 'outside' the grading (coloured-belt) system of Japan - they were excluded from all State financial support - hence their simplistic existence.

Best Wishes

Adrian

Richard Hunn - the Southpaw Guitar Player! (14.10.2023)

10/14/2023

Reminds Me of the Blues Brothers!

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!

Email: Remembering Richard and The Beatles! (31.3.2023)

3/31/2023

The Beatles Played the Tokyo - Budokan on June 30th and July 1st, 1966!

Dear Taeko

I hope you are well!

I remember myself and Richard discussing the 'lost' tour of Japan (which took place in the Tokyo 'Budokan') by the masterful British pop group 'The Beatles' - during mid-1966 (June 30th and July 1st)! For reasons unknown, this part of Beatles history renaimed obscure until very recent times.

I was born one year later during the Summer of love (May 1967)! I write because recently this tour of Japan has been released again in the UK - and after acquiring a copy - my conversations with Richard came to the fore-front of my mind! There is a an audio CD and a visual DVD all presented in a hand-numbered 'Limited Edition' Box Set.

Richard explained to me that he felt the greatness of 'The Beatles' stemmed from a) the mastery they possessed regarding the use of their instruments (like a martial arts 'Master' expertly wielding the 'Weaponry' of the Style), and b) the mastery of the creative aspect of their minds!

Together, this interaction created a sublime relationship between the 'surface' mind and the deepest (Empty) aspects of their mind - an interaction which manifested in the physical world through an eternal and Zen-like musical creation that 'transcended' its own mode of existence!

All Best Wishes

Adrian

The Shinnyo Dō (真如堂) - or 'Reality Thusness' Meditation Hall - Temple, Situated in Kyoto, Japan.

Reply 1.4.2023 (Email) Taeko Hunn to Adrian Chan-Wyles

Dear Adrian

Thank you for your message.

The music and popularity of the Beatles hasn’t been changed.

It is fun to know that you and Richard had the conversation about the Beatles that you described.
He too loved the music of the Beatles.

I remember him playing Beatles numbers on the piano from time to time.😊

Thank you for always remembering to write to me.

Please take care of your health.

Best wishes

Taeko (和谷多恵子)

PS: It is a beautiful season in Kyoto right now - with the cherry blossoms in full bloom...

Attached is a photograph taken at sunset at Shinnyo-dō (真如堂) - Richard's favourite temple.

'Licchavi Vimalakirti came to the foot of that tree and said to me, ’Reverend Sariputra, this is not the way to absorb yourself in contemplation. You should absorb yourself in contemplation so that neither body nor mind appear anywhere in the triple world. You should absorb yourself in contemplation in such a way that you can manifest all ordinary behavior without forsaking cessation. You should absorb yourself in contemplation in such a way that you can manifest the nature of an ordinary person without abandoning your cultivated spiritual nature.'
Vimalakirti Nirdesa Sutra

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