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

6/7/2025

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(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。
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Email: Master Xu Yun - Burned-Finger - and "Self-Immolation"! (26.1.2025)

1/25/2025

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Dear J
Thank you for your interesting email.

Please find attached a photograph clearing showing the missing digit. According to Xu Yun, he was sad and regretful for the fact his mother died soon after giving birth to him (he probably later witnessed what women experience during pregnancy and birth) - and for the distress he caused his father by leaving home to become a Buddhist monk (without permission). This had all kinds of knock-on effects as although he was forced into marrying two young women (sisters) - he did not consummate the bond - or produce a son to carry-on the family name. Not producing a son was one of the worst things a dutiful son could NOT do with regard to his father (and by extension - his mother). In reality, it was a Confucian duty for an older son to produce an heir to inherit the family name and family wealth-business. 
​I believe there is a section in the Surangama Sutra describing various types of (similar) self-mortifications (usually linked to the selfless lives of Bodhisattvas). Furthermore, such ideas recur in various other (usually Mahayana) texts (the Mahasiddhi stories of the Tantrayana also contain all kinds of unusual activity). The usual argument is that such descriptions (which are either not found - or if they are present - are criticised by the Buddha in the Pali Suttas) are purely figurative and not intended to be taken literally (due to their negative and destructive tendency).
​Given this is the case, what is Xu Yun doing? He is putting into practice the idea of "self-mortification" from a Buddhist point of view. Not all Buddhists accept this interpretation and I advocate freedom of thought and self-determination. Think for yourself. Xu Yun believed that by voluntarily inflicting "pain" upon his person (by copying the sutras) - he could "burn-off" bad karma AND transfer this credit-making exercise to provide for the well-being of another person (or persons) in the after-life. Of course, there is much to philosophically work-through - but this is similar to Medieval (monastic) Christian beliefs within certain traditions. This type of self-harm is open to interpretation and it should not be lightly treated or literally advocated. Remember, the Classical Greeks (Apollonius of Tyre and others) - recorded that an Indian Buddhist sat atop a pile of wood and "self-immolated" in-front of a crowd in Athens (I believe in the 1st century CE). Wapola Rahula also discusses "self-immolation" (see attached).
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Peace in the Dharma
Adrian Chan-Wyles
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Vinaya Discipline: "Medication" and "Meditation"! (23.12.2024)

12/23/2024

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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.
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Richard Hunn's Plan to Return to the UK! (1.10.2024)

10/1/2024

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Richard Hunn Playing His Guitar in Kyoto!
In 2004, the plan was for Richard Hunn to eventually retire back to the UK with Taeko – and live near my family in the sedate area of South-West Greater London we inhabit. Richard liked the area – jokingly saying it was just far away enough from everyone he knew (or was related to)! We had travelled together in car and bus around the local areas such as Kingston-Upon-Thames, Sutton, and into Central London (the latter by Tube). Richard particularly enjoyed having a cup of tea in the "Cha Shop" situated in the centre of Kingston - not far from the ornate Town Hall - and then to visit what used to be the multi-floored (and very well-stocked) "Borders" Bookshop opposite the Square (both now long gone). After visiting the spiritual "Watkins Books" just-off Leicester Square - and eat "Dim Sum" (Yum Cha) in a nearby London Chinatown (Gerrard Street) restaurant. Dim Sum are the special breakfast dumplings (washed down by Green Tea) eaten as part of the TCM recipes that define traditional Chinese food and drink. I think Richard appreciated the "blend" of Western and Eastern culture in a manner unique - and yet typical - to the British Mainland. Richard often explained that when he left the UK in 1991 - he left behind his old life completely and had no idea what the future held. Even I lost contact for a few years - but I did manage to discuss the matter with Richard's ex-wife (Rose) who eventually passed-on a contact address for Richard.
I put into practice everything Richard had taught me between 1991-1998 - before I managed to reconnected through direct communication. Richard was pleased with my progress - so perhaps "emptiness" (separation) is good for development! As Taeko’s job (a fashion-industry Executive) – could be performed anywhere – the two were seriously considering this option. Although Taeko had not yet visited our home – she had extensively travelled around the UK. Taeko would only be on familiar terms with myself after the passing of Richard – when such a communication became appropriate. Richard had the idea of living locally and continuing my education on a one-to-one basis. His sudden illness and final demise in late 2006 – came as a shock to us all. At least Richard and Taeko spent the last few years of their happy lives together living in a traditional "Samurai Cottage" in the suburbs of Kyoto. This is why the above plan did not come to pass. I spoke to Richard a few more times via the telephone - and received the odd card (his 2005 Xmas card read "Anything is possible!") - and as I was preparing to fly to Kyoto to be with him during October, 2006, Taeko (and Richard's son - Charles - who was already in Japan) telephoned myself and gave the sad news. Of course, I am not blood-related to Richard Hunn - and it would be highly unethical to give the false impression that I am. No. I am spiritually related to Richard Hunn - and that is enough.
I have had the honour to communicate (on occasion) with Richard's flesh and blood - but other than offering my respect and condolences, I did not want to intrude into a highly private matter. In this regard, I remain firmly irrelevant and deep in the periphery - where I belong! Of course, my life had progressed and moved on since Richard Hunn left the UK. I became aware of his presence in the UK via a book entitled "The Buddhist Bible" penned by John Snelling (the "Norwich Ch'an Association" was mentioned - with Richard Hunn quoted in relevant sections) - a British Buddhist who turned-out to be a personal friend of Richard. Although I have only had a nodding relationship with the Buddhist Society (London) - Richard Hunn (and Charles Luk for that matter) possessed a much greater connection. At least tis was true until Richard left the UK in 1991 - when the only spiritual connection would be myself. My position was one of interfacing with the ethnic Chinese community in the UK and Hong Kong - a reality which became far more relevant to Richard once he relocated to Asia. The point is that change and difference are vital for genuine inner and outer self-development. In the end, "change" becomes permanent and an entirely new situation develops. This is exactly the phase we are in today - where the memory and legacy of Richard Hunn has replaced his physical presence. The empty mind ground, however, remains constant just above and behind the movement - as the Six Patriot (Hui Neng) once explained.
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Buddhist Freedom from Dualistic Judgementalism

8/16/2024

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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. 
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Email: Discussing Richard Hunn! (24.2.2024)

2/24/2024

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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
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Email: Pulling the Tiger's Whiskers! (26.11.2023)

11/28/2023

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A Ch'an Practitioner Must Be Fearless!
Dear B
​As far as I am aware, Master Xu Yun had studied the Yijing as a child (and youth) under the strict supervision of the numerous tutors that his (Scholar-Official) father traversed through the household. This was in preparation for Xu Yun to take the 'Scholar-Official' Government Examination - which required the rote learning of the Four Books and the Five Classics - and the meticulous replication (word for word) of required sections of each text. A good Scholar-Official must demonstrate how he would deal with each real-world incident by referring to a precise and exact extract of whichever divine-text was relevant to the situation. There could be NO deviation from this ancient (and 'perfect') process if a candidate was to be successful. Remember, tens of thousands applied - and only the low-hundreds would be 'Passed' - according to governmental needs (which meant thousands who had 'Passed' would be 'Failed' as no posts existed for them to be allocated toward). 
​On paper (and in public), Master Xu Yun always distanced himself from Confucian and Daoist Texts (the Yijing in China is considered a 'Confucian' Text). This is to be expected from a man who betrayed the will of his father and instead embraced the Path (Dharma) of the Buddha - a religion that even today is considered 'foreign' in China. To be successful on this path - Xu Yun had to completely abandon what appeared to be the worldly path as defined by Chinese convention. Therefore, the (Indian) Vinaya Discipline took the place of the Four Books and the Five Classics. If this was the cae, then why did Xu Yun (privately) advise Charles Luk to study the Yijing and integrate it with the Ch'an Path? In the UK - Richard Hunn (my primary teacher) was considered the most prominent 'Master' of the Yijing - as he could read the original (and ancient) Chinese ideograms and even lectured about this Text to ethnic Chinese students attending University in Great Britain in Putonghua!
​For our Ch'an (Caodong) Lineage (Master Xu Yun inherited and transmitted all Five Houses of Ch'an - but in his private transmission he only favoured the 'Caodong') - the Yijing is a pivotal and yet 'hidden' Text. Remember, the Caodong Masters were also experts in the study of the Yijing - and they used trigrams and hexagrams to devise the Five Ranks System. Xu Yun was the opinion that it is only through the study of the Yijing that the Caodong methodology can be truly understood. In this regard, John Blofeld was never privy to this advanced knowledge. If he met Xu Yun - it was merely for a few minutes where Blofeld (by his own admission) spouted nonsense. Of Course, I salute your efforts and you must never be afraid (as I know you are not) to pull the whiskers of the tiger! 
With Metta
Adrian
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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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The Dharma That Cannot Be Transmitted! (17.5.2023)

5/17/2023

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Many Years Ago We Constructed a Wikipedia Page for Richard Hunn (Wen Shu) and Trust the True Spirit of the Dharma Will Be Upheld!
Richard Hunn (Wen Shu) was NOT keen on any notion of ‘Transmitting’ the Ch’an Dharma. This coincided with his attitude of NOT wanting to be associated with any particular University, Publisher or Dharma Group, etc. I agree with this approach. Dogma, idealism and superstition has nothing to do with genuine Chinese Ch’an Buddhist practice. What an individual does with their mind (and body) regarding attitudes and opinions held concerning life, politics, culture or everyday activities – has absolutely NO interest for the genuine Chinese Ch’an Master! This attitude is encountered time and again throughout the Tang, Song, Yuan, Ming and Qing Dynasties Ch’an writings of Imperial China – with Master Xu Yun (1840-1959) carrying-on this attitude into the post-1911 era of ‘modern’ China! 
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If the Empty Mind Ground Is NOT Genuinely Realised - Then NO Formal Act of 'Transmission' Will Rectify this Situation!
Obviously, I have NOTHING to transmit. Teaching is simply taking the conditions that already exist – and turning the awareness of the enquirer back toward the ‘empty mind ground’ from which all perception arises (and ‘returns’ according to the Chinese Ch’an tradition) - this is a ‘transmission’ in a general sense – but such an interaction cannot be interpreted as an individual in the West being granted ‘Transmission’. Within Chinese culture, such ‘Transmission’ was Confucian in origin and often travelled within birth families and specific name clans – very seldom (if ever) was a ‘Transmission’ initiated ‘outside’ the family (as ‘outsiders’ could not be trusted to use the family secrets of spirituality, science and martial arts properly). ​
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This is the 'Snow Peak' Temple (雪峰寺 - Xue Feng Si) - Founded by Ch'an Master 'Yi Cun' (义存) During 894 CE - And Is Situated in the Nan'an ('Southern Peace') Area of Southeast Fujian Province. Wherever You Are - the 'Empty Mind Ground' Must Shine Through!
Later, when the ‘Transmissions’ of (related) ‘Father to Son’ was adjusted to accommodate (non-related) ‘Masters to Disciples’ - outside ‘Transmissions’ (separate from the Confucian birth-process) was developed. This is the agency of continuation from generation to generation preserved within the Chinese Ch’an tradition. Birth-relationship is replaced with a ‘strict’ attitude of ‘respect’ and the maintaining of ‘good’, ‘correct’ and ‘appropriate’ decorum, behaviour and deportment. Even within ‘modern’ China – this is a difficult interaction to a) perform and b) achieve. The standards for keeping the mind and body permanently ‘clean’ night and day and is often viewed as being far too difficult for the average individual to meet. As ‘Transmission’ is NOT a game and given that ‘Transmission’ within the Chinese Ch’an tradition is NOT the same as ‘Transmission’ within the Japanese Zen tradition – it is obvious that when the Chinese Ch’an tradition ‘flows’ into the West – it is NOT the case that ‘Transmission’ can easily be applied. ​
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'Form is Void - Void Is Form.' Buddhia - Heart Sutra
The empty mind ground must be ‘realised’ (not an easy task) and ‘maintained’ in every situation (an even more unlikely achievement). I have experimented with ‘Transmission’ in the West – but have found that as soon as the event unfolds – an IMMEDIATE ‘dropping away’ of all interactive effort, respect and continuation occurs. This means that the crucial and inherent energy is diminished, sullied and obscured - and the Ch’an lineage loses its clarity, understanding and ability to ‘free’ others. This explains ‘why’ I have eventually WITHDRAWN all so-called ‘Transmissions’ as a means to emphasis the recorded activities of the Chinese Ch’an Masters – written down in China and translated into English by Charles Luk [Lu Kuan Yu] (1898-1978). Granting Chinese language Dharma-Names and formally ‘Welcoming’ individuals into the ‘Lineage’ - does NOT constitute a ‘Transmission’. As helping others is a key element of the Bodhisattva Vow – I do NOT wish to inadvertently ‘damage’ the Chinese Ch’an tradition entrusted to me – by generating what amounts to a ‘dysfunction’ of transmission. ​
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'I Do NOT Know You - Because You Do NOT Know Yourself.'
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Email: Remembering Richard and The Beatles! (31.3.2023)

3/31/2023

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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
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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.
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    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.  

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'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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