Category: Perception

Email: Illiteracy and "Beyond Words"! (19.3.2024)

3/19/2024

Taiji Tu With Fu Xi's Pre-Natal Trigram Arrangement!

Dear B

It is interesting that those who were illiterate - such as Hui Neng - could have the essence of mind development conveyed to them by simply studying the "shape" (form) of the Trigrams and Hexagrams. Of course, Master Cao develops this idea through his shaded roundels. Indeed, it could well be that the roundels of the Caodong School eventually led to the development of the Taiji Tu [太極圖] (Yin-Yang Symbol) that was developed during the latter Song Dynasty. Either way - the "beyond words" teaching - may have had its root in illiteracy - as the historical Buddha could not read or write - as astonishing as that seems!

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Giving Up the 'Guest' Position! (12.10.2023)

10/11/2023

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Giving Up the Guest - Can You Hear It?

Chinese Ch'an is the method of permanently altering one's perception. This is achieved by changing 'how' and 'where' the individual places their 'attention'. The default setting for human-beings - which is linked to the evolutionary drive to survive - requires the general attention to be fixed upon the sensing of permanent (external) stimuli - as mediated through the six sense-organs. Modern science, of course, informs us that there are many more than just the assumed 'five' senses in the West (perhaps as many as 'thirty') - but these further senses are in fact specific aspects (or elements) of perception - and easily fall within the Buddha's schematic of defining the 'mind' as a 'sense'. Human ancestors had to be acutely 'aware' of their surroundings if their chances of survival were to be enhanced.

After the development of the human mind, body and environment - settled human culture allowed individuals to contemplate their existence. As much of this is speculative in nature - it falls under the subject of religion and spirituality - with the modern trend involving secularised conspiracy theories. The point is that there are many 'external' places (the 'guest' position) where individuals are able to place their awareness. It does not matter what belief system sustains this 'externality' - as the 'guest' position is NEVER left. The Chinese Ch'an tradition offers a methodology to alter, shift and change this orientation.

Chinese Ch'an does this by transitioning the default setting of human perception away from the 'guest' position - and toward the 'host' position. The 'host' position is comprised of the empty essence that underlies ALL perception. Therefore, it does not matter where an individual lives, when an individual lived - or the culture that defines the prevailing material conditions - the empty mind ground will ALWAYS underlie whatever physical structures the conditioned elements construct. Today, many spiritual schools are content to pursue a material path that encourages adherents to become attached to this or that outward manifestation - often for a large fee! Being 'attached' to whatever form of externality that takes your attention is not difficult and you certainly do not need another's permission or guidance to attain it.

This is why a genuine Ch'an teacher is often unpopular in the world of material externality - as he or she continuously speaks and acts from the 'host' position. The genuine Ch'an teacher is a beacon of stable hope in a sea of changing uncertainty - as was the example of Master Xu Yun (1840-1959). In the meantime, words, silence, actions, and inactions - all serve to turn the adherent's attention BACK (inward) toward the empty essence of ALL material experience. If you are looking for the confirmation of your existing views and opinions (the 'guest') - then you have come to the wrong place. There are many 'businesses' out there that will sell you a robe and an ordination certificate. How's that for unpopularity?

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Master Xu Yun Manifests the 'Host' Position! (11.10.2023)

10/10/2023

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Master Xu Yun Advocated a 'Rules' Based Spirituality!

Although eulogised more or less the world over today – Master Xu Yun attracted his fair share of criticism. Although completely indifferent to worldly affairs he was accused of being a ‘rightest’ and a ‘leftist’ at different times in his existence. Those jealous of his spiritual power (and seniority) within the Chinese Buddhist System – accused Master Xu Yun of breaking the very Vinaya Discipline he fervently enforced upon his disciples. Quite often this involved the rules surrounding sexual self-control and celibacy – with Master Xu Yun accused of participating in relations with male acolytes. Of course, there was never any material evidence to substantiate these rumours. At one time a young woman took her clothes-off in front of a meditating Master Xu Yun on a boat packed with witnesses – and he never reacted. It is speculated that this woman was paid to do this in an attempt to secure material evidence regarding Master Xu Yun breaking the Vinaya Discipline.

Part of the reason inspiring these baseless attacks involved the Imperial Japanese presence in China between 1931-1945 – which saw an attempt at manipulating the Chinese Sangha into adopting the Japanese Zen practice of NOT following the Vinaya Discipline and allowing Buddhist ‘monks’ to be married, eat meat and drink alcohol. There were some collaborative elements within a rapidly modernising Chinese culture that viewed Master Xu Yun’s attitude as being old fashioned and behind the times. Master Xu Yun, despite this pressure from without and within Chinese culture, nevertheless, refused to buckle and instead reacted with an ever-greater vigour in calling for the upholding of the Vinaya Discipline!

When told what others were negatively saying about him, Master Xu Yun would laugh and brush the insult aside. What others said was viewed by Master Xu Yun as being a product of greed, hatred, and delusion – and the very ignorance that following of the Vinaya Discipline sought to uproot and dissolve into the three-dimensional emptiness of the empty mind-ground. Just as following the Vinaya Discipline represented the pure ‘host’ position – the impure ‘guest’ position represented the dirtiness of the ordinary, mundane world and its machinations. Why follow the latter when the former offered safety, sanctuary, and a relief from human suffering? Pretending to be a ‘monk’ when immersed in the filth of the ‘guest’ position of lay-existence is NOT correctly following the Buddha-Dharma as taught by Master Xu Yun.

Master Xu Yun shuffled-off his mortal coil 64-years ago (in 1959) – on October 13th (when the Chinese Lunar Callender is converted into the Western Solar equivalent). He was in his 120th-year and had lived nearly two of the 60-years cycles that define the Chinese Zodiac. Although born in the Year of the Rat – and obviously a survivor – Master Xu Yun had no patience for superstition. Indeed, his biography is strewn with accidents, injuries, and the occasional monastic disciplining (involving corporal punishment). None of this bothered him psychologically (as he was ‘detached’ from his feelings) – even if the experience damaged him physically. The question is - how many Buddhist practitioners today are prepared to be like this?

All the Tang and Song Dynasty Ch’an Records pursue exactly the same task of clarifying the ‘host’ and defining the ‘guest’. The realisation of the ‘host’ is preferred – whilst the denying of the ‘guest’ is encouraged. Even so – it is clear that even within Chinese-language sources – the mistaking of one for the other is a continuous hazard. If this is true of Chinese culture – how much more difficult must it be for followers of the Dharma in the West? The Ch’an path may be direct – but this fact does NOT make it ‘easy’. Sometimes it is more convenient for individuals to follow simpler paths – even if these paths are harder – and infinitely less likely to achieve results!

Ch’an is NOT like this. As Master Xu Yun aged – his body changed dramatically. This is a reality we all face and are facing – and yet despite these profound shifts in physical existence – it is never viewed within the Ch’an tradition as anything more than changes occurring in the ‘guest’ - as the ‘host’ (which must NEVER be departed from) does NOT change one iota regardless of what happens to the physical body or the environment within which it exists. This definition of reality and priority differs significantly from what mainstream society finds interesting or important. This is the entire purpose of the Buddha-Dharma and why the Ch’an Method exists.

Sometimes, Master Xu Yun could NOT stand-up due to his very advanced age. This is why he is photographed sat on a chair. He did unduly NOT care about this situation as the ‘host’ position never varies – whilst the ever-changing ‘guest’ position find its place within the accommodating (and three-dimensional) emptiness. This is the eternal lesson that Master Xu Yun teaches humanity. This is the ‘host-in-host’ (that is the integration of the ‘host’ and the ‘guest’) position which transforms the ‘guest’ so that it is correctly viewed as traversing the surface of the mind - whilst remaining entirely ‘empty’ from start to finish!

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Buddhist Meditation: The Pali-Sanskrit Term ‘Bhavana’

9/17/2021

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From the Interaction of Yin and Yang - All Things Are Manifest!

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)

Inner and Outer Boundless Space is the Key to Unifying 'Bhavana'!

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’.

The Great Theravada Masters Show the Way!

As a ‘noun’, the Sanskrit dictionary states that भवन (bhavana) refers to:

building, edifice

house, dwelling, residence

mansion, palace

place of abode

Although this Sanskrit term has a wide variety of meanings, it can also refer to act of ‘coming into existence’, through the process of birth and production, etc. In other words, something that was not once present now becomes present – with ‘bhavana’ used to describe the process of it ‘becoming’ real and visible within the material world. However, these terms are still ‘objective’ in nature and do not directly refer to the Buddha’s meaning of the term.

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:

development of tranquillity (samatha-bhāvanā), i.e. concentration (samādhi), and

development of insight (vipassanā-bhāvanā), i.e. wisdom (paññā).

The practice of self-cultivation is in fact the act of ‘self-building’. It is the act of constructing an ability or abode of being that was not previously existent. Once achieved, tranquillity and insight are destined to become permanent attributes of the character of one who has successfully trained in the practice of ‘meditation’ (bhavana). This is the new spiritual dwelling the mind and body inhabits from now on. There is some suggestion that this term could be related to the ancient forms of cultivating the fields, planting and growing the fruit and vegetables, and harvesting the resulting crops. For every step of this process to work – the farmers of North India must keep correctly contemplating the land, the weather and the time of year. Once all this is correctly established – then the farmers must apply correct timing to everything they do. Only then will there be a good harvest at the end of all this effort.

Clean the 'Inner' and 'Outer' World...

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!

The Theravada Tradition Preserves the Pali Canon!

References:
https://www.definify.com/word/भवन
https://www.wisdomlib.org/definition/bhavana
https://thesanghakommune.org/2017/09/20/buddhism-pali-bhavana-and-chinese-chan/
http://blog.sina.com.cn/s/blog_5d3204f50100btsz.html

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Email: A Distant 'Drop' in the Ocean... (17.5.2021)

5/17/2021

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Sitting-up with neck and back support in a comfortable chair can be useful - but lying down is just as good. Posture can involve any relevant position that you need rather than conformity to a universal standard. The Buddha talks of standing, walking, sitting and lying-down (he died lying on his right-side). The point is that a posture should allow an individual to 'forget' about the body.

Pain is one of the three stages of sensation mentioned by the Buddha - together with 'pleasure' and 'neurality'. A convenient meditation posture should generate either a relaxed 'pleasure' or an indifferent 'neutrality' to the body. However, pain has the ability to 'breakthrough' any indifference being cultivated - until the 'indifference' becomes stronger than the pain.

If you focus on 'Who is hearing?' and attempt to return all that is heard back to its non-perceptual essence - then the empty mind ground will be revealed. If a single sense can be 'returned' in this manner, then ALL of the other five senses (smell, touch, sight and touch) will automatically be returned generating a permanent unity of inner vision. Gone will be the duality that separates mind, body and environment. When this is achieved, pain is transformed into a distant 'drop' of water falling into the ocean...

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Email: Illiteracy and "Beyond Words"! (19.3.2024)

Giving Up the 'Guest' Position! (12.10.2023)

Master Xu Yun Manifests the 'Host' Position! (11.10.2023)

Buddhist Meditation: The Pali-Sanskrit Term ‘Bhavana’

Email: A Distant 'Drop' in the Ocean... (17.5.2021)

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