Richard Hunn Association for Ch'an Study (UK)
  • Home
  • About
    • Aims & Objectives
    • Ch'an Blog (釋大道)
    • Remembering Norwich Ch’an Association
    • Biography: Master Xu Yun (1840-1959)
  • Translations
  • Articles
  • Membership of RHACS
  • Ch'an Retreats
  • International Wisdom Society
  • Qianfeng Daoism
  • Contact

Master Xu Yun: Awareness Over Tragedy

1/21/2021

1 Comment

 
Picture
Master Xu Yun: Yunju Mountain
‘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)   
Picture
Confucius States that When the Outer-World is Regulated - the Inner-world Becomes 'Clear'!
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. 
Picture
The Dharma is for Everyone - Ananda Jennings (Left) - Master Xu Yun (Right)
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.  
Picture
The Path of Dharma is like So Many Steps Leading Upwards...
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.  
Picture
Master Xu Yun: 'Form' and 'Void' Perfectly 'Integrated'
1 Comment

The Correct Definition of the Sanskrit Term ‘Paravritti’ (परावृत्ति)

10/21/2020

0 Comments

 
Picture
The Chinese Ch’an School is said to have been brought to China from India in the 6th century CE by the Indian Buddhist monk – Bodhidharma. The Scripture associated with his transmission was the Lankavatara Sutra. Although associated with the Yogacara School today within popular Buddhism, a debate exists as to its actual place within Buddhist development history, with researchers such as Florin Giripescu Sutton stating that the structure of this Sutra is more evident of a Hinayana-Mahayana crossover, rather than being comprised of a purely ‘idealistic’ arrangement. (See: FG Sutton’s book entitled ‘Existence and Enlightenment in the Lankavatara-sutra'). From my training within the Chinese Ch’an School, I believe FG Sutton’s interpretation is correct. The Chinese Ch’an School is never one-sided in its interpretation of reality, and would not accept a purely ‘material’, or ‘idealistic’ interpretation of reality. However, the Chinese Ch’an School does accept the concept of an ‘integration’ of a (realised) reality that is the perfect synthesis of ‘form’ (matter) and ‘void’ (empty space). Of course, enlightenment involves the ‘turning about’ (Paravritti) of the deepest aspect of the human-mind.   

The Standard Sanskrit Dictionary defines the term ‘Paravritti’ (परावृत्ति) in the following ways:  
barter, rebounding, revolving, change, recoiling, turning back or round, exchange, restoration of property, interchange, returning, not taking effect, reversion of a sentence or judgement and turning about. 
Within the context of Mahayana Buddhist Sanskrit (as used in the Lankavatara Sutra), the term Paravritti’ (परावृत्ति) means: ‘change’, ‘turning around’, ‘returning’ and ‘turning about’.  

It implies the permanent ‘turning about’ (as a ‘realised’ achievement of enlightenment) that occurs in the deepest (alaya-vijnana) level of the mind. The ‘deluded’ mind – which is the mind that first embarks upon the path of enlightenment – is ‘inverted’ by nature and definition of the Buddha. To rid the mind of this ‘suffering-inducing’ inversion of mind, an individual must participate in the practice of meditation as a method of effective self-cultivation. Within the Chinese Ch’an School this process involves the use of gong-an contemplation and hua tou investigation. When the inner potential is suitably strengthened, there is a ‘breakthrough’ so that the ridgepole of ignorance is broken, and the inverted-mind is rectified into the non-inverted mind of complete enlightenment. A very good definition of ‘turning about’ (Paravritti)  is as follows: 
‘Discrimination not rising, there is a turning-back (parāvṛtti), and there is no dependence on anything … When there is a revulsion (parāvṛtti) from discrimination, one is removed from death and destruction; … " (* 8) Gotra (眞性) according to T'ang. (* 9) Parāvṛtti, turning-over, or turning-up, or turning-back’ 

This ‘turning about’ equates to the third position of the Cao Dong Five Ranks – where the ridge-pole if ignorance is finally broken and a ‘still’ and ‘peaceful’ state of mind is attained. Although only the ‘relative’ (or ‘Hinayana’) position of enlightenment, nevertheless, it is already ‘beyond the worldly’ - because the dualism and discrimination premised upon on it - no longer arises in the mind. There is a ‘revulsion’ toward ALL discrimination - which is the essence (and ‘cause’) of delusion in the mind and suffering in the body and environment. From here, Mahayana enlightenment is achieved through further training (as the Cao Dong of the Five Ranks positions of four and five are traversed).  

Within the written Chinese language, the Sanskrit term ‘परावृत्ति’ (Paravritti) is represented by the two ideograms ‘反射’ (Fan She). When read together, the concept of a ‘reflection’ (as from a ‘mirror’) is conveyed. Within the Surangama Sutra, the perfectly entitled mind is described as an infinite mirror ‘reflecting’ the entirety of material reality! Through this permanent (and ‘apparent’) reflection, the ‘inverted’ mind is remedied and human perception assumes the ‘correct’ or ‘enlightened’ orientation. (When describing the state of enlightenment to the unenlightened – the analogy of a ‘reflecting mirror’ is invariably used). The ideogram ‘反’ (fan3) carries the meaning of ‘reflect’, ‘repeat’ and ‘return’, etc, whereas the ideogram ‘射’ (she4) means ‘emit’, ‘shoot’ (an arrow) and ‘accurately project’, etc. This means that the Chinese interpretation of the Sanskrit term ‘Paravritti’ means to ‘turn back (i.e. to ‘reflect’) with a perfect accuracy’. These are characteristics of the perfectly enlightened mind within the Chinese Ch’an position.  
​
Indian Sanskrit Reference: 
http://spokensanskrit.org/index.php?mode=3&tran_input=परावृत्ति&script=hk&anz=100&direct=se 
https://www.wisdomlib.org/definition/paravritti 
 
0 Comments

    Author

    My name is Adrian Chan-Wyles (Upasaka Heng Yu) - also known as ‘Shi Da Dao’. At the moment I am neither attached to the void, nor hindered by phenomena. Eventually I shall attempt to pass away sat upright with a clear mind.  

    Picture

    Archives

    October 2020
    August 2020
    July 2020
    April 2020
    March 2020
    February 2020
    November 2019
    October 2019

    Categories

    All
    100 Foot Pole
    10 Ox-Herding
    1962
    1970s
    2002
    2005
    5 Stages
    61s Anniversary
    6 Senses
    6th Patriarch
    Accuracy
    Airport
    Alignment
    All Embracing
    All-embracing
    Ancient India
    Anxiety
    Archery
    Artist
    Artwork
    Awareness
    Behaviour
    Bhavana
    Black Robe
    Bodhi
    Bodhimandala
    Bodhisattva
    Bodhisattva Vow
    Bombing
    Buddha
    Buddhapadipa
    Buddhism
    Cancer
    Canopy
    Cao Dong
    Caodong School
    Caoshan
    Caring
    Carl Jung
    Chan
    Ch'an
    Ch'an
    Ch'an Buddhism
    Ch'an Dialogue
    Ch'an Lineage
    Ch'an Monk
    Ch'an School
    Ch'an Week
    Charles Luk
    Charles Luk (1898-1978)
    China
    Chinese
    Choice
    Choices
    Circumstance
    Combat
    Compassion
    Consciousness
    Context
    COVID19
    Cutting Through
    Dao
    Daoism
    Daughter
    Death
    Delusion
    Dharma
    Dharma-Successor
    Dharma Words
    Dialogue
    Discipline
    Distraction
    Distress
    Divine
    Divine Silence
    Dogen
    Dojo
    Dongshan
    Drawing
    Dualism
    Dust
    Effort
    Emotion
    Empathy
    Emptiness
    Empty
    Empty Circle
    Empty Mind Ground
    Enlightenment
    Essence
    Eternal
    Evil Deeds
    Existence
    Expanded
    Expedient
    Externality
    False Ch'an
    FanShe
    Fear
    Five Ranks
    Flight
    Focus
    Form
    Four Noble Truths
    Free
    Freedom
    Fullcircle
    Full Enlightenment
    Future
    GF Sutton
    Gift
    Gong-an
    Great Pearl
    Guangdong
    Guangong
    Guest
    Guidance
    Han Shan (憨山)
    Heart
    Help
    Heng
    Here
    Here And Now
    HG Wells
    Hinayana
    Homelessness
    Honey
    Hope
    Host
    Host In Host
    Hua Tou
    Hui Neng
    Hui Neng (坐化)
    Humanity
    Illiteracy
    Imperial Japan
    India
    Indifference
    Inner
    Inner Gazing
    Inner Vision
    Insight
    Instruction
    Integration
    Interior
    Isolation
    Japan
    John Blofeld
    Kamma
    Karma
    Karuna
    Klesa
    Kong Xin Di
    Kyoto
    Laity
    Lamp
    Language
    Lankavatara Sutra
    Lay Enlightenment
    Lay Practice
    Lay-practice
    Life
    Lineage
    Logic
    Love
    Loving Kindness
    Loving-kindness
    Lu Kuan Yu
    Mahayana
    Mahayana Sutras
    Master
    Master Hai Hui
    Master Han Shan Deqing
    Master Hongyi
    Master Huaixi
    Master Wu Yunqing
    Master Xu Yun
    Master Xu Yun (1840-1959)
    Materialism
    Matter
    Meditation
    Metta
    Miao Lian
    Mind
    Mind Ground
    Mind-ground
    Mind Precept
    Minister
    Mirror
    Mirror Samadhi
    Modern World
    Monasticism
    Monasticsm
    Monk
    Morality
    Mortal Coil
    Movement
    Neidan
    Non-attachment
    'not Born'
    Obscuration
    Oil
    Old Master
    Outer
    Oxford University
    Painting
    Pali Suttas
    Panna
    Paravritti
    Past
    Patanjali
    Patient Endurance
    Peace
    Penetration
    Peng Yun
    Perfection
    Portrait
    Post-enlightenment
    Poverty
    Power
    Prajna
    Prajna Sword
    Prediction
    Present
    Present Moment
    Prince
    Psychic Fabric
    Public
    Purifying Senses
    Purity
    Qiao Seng
    Reading
    Realisation
    Reality
    Reason
    Rebirth
    Red Army
    Reflection
    Reincarnation
    Relative Enlightenment
    Retreat
    RHACS
    Richard Hunn
    Richard Hunn (1949-2006)
    Right-side
    Sad Monk
    Sanskrit
    Sanskrit Sutras
    Schoolboy
    Science
    Scott Martinez.
    Seated Transformation
    Seeking
    Self-enlightenment
    Self-Isolation
    Self-study
    Shaolin
    Shi
    Shi Da Dao
    Shrine
    Soto
    South Korea
    Spirit
    Stability
    Stationary
    Still Mind
    Stillness
    Sue Ling Chan-Wyles
    Sunyata
    Supportive
    Surangama Sutra
    Surface Mind
    Sutras
    Sutton United
    Taeko Watani
    Tantrayana
    Teenager
    The Buddha Box
    Theravada School
    Transformation
    Transmission
    Travelling
    'turning About'
    UK
    Uncreate
    Upasaka
    Upasaka Heng Yu
    Upasaka Lu Kuan Yu
    Upasaka Wen Shu
    Upright
    Vimalakirti
    Vimalakirti Nirdesa Sutra
    Vimalakirti Sutra
    Vinaya Discipline
    Virtue
    Void
    Volition
    Vows
    Vsion
    Wealth
    Wen Shu
    Wisdom
    Wisdon
    Work
    Writing
    WWII
    Xin Ti
    Xu Yun
    Yang Bo
    Yijing
    Yoga Sutra
    Youngman
    Youth
    Yunmen
    Zen
    Zen Dialogue
    Zen Master
    Zuo Hua
    परावृत्ति
    反射
    坐化 - Zou Hua
    恆
    空心地
    释

    RSS Feed

'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


©opyright: Site design, layout & content Richard Hunn Association for Ch’an Study (2012).  No part of this site (or information contained herein) may be copied, reproduced, duplicated,
or otherwise distributed without prior written permission from
chandao@fastmail.fm