Adrian (Left), Gee (Centre), Sue-Ling (Right) - Sutton United Football Ground - 2002
I respect the Theravada School and have trained with its monks and nuns many times. I admire its Dhamma and work to protect and preserve it in Sri Lanka, Thailand and Myanmar, etc. However, there are certain differences of view which I wish to explore (although in my own training, I see no difference). The Theravada view (for many but not all) is that the senses are purified when the body (and mind) is removed from direct contact with a polluting environment (such as when entering a forest temple or monastery, etc). Only a monastic can purify their minds fully, with a lay man purifying his mind to a lesser degree than the average monastic, but certainly more so than a lay woman. The Ch’an School rejects this view. As the empty mind ground underlies ALL phenomenal existence, the idea that only monks (or nuns) can fully realise it does not hold, and is contradicted by the numerous examples of enlightened lay men and women in the Pali Suttas, and the Ch’an tradition (including children) within China (Vimlakirti is perhaps the greatest Indian example), but what does this difference mean in reality? The Theravada method suggests that enlightenment - I.e. the uprooting of greed, hatred and delusion – is dependent upon circumstance and is only possible if an individual is ‘removed’ from direct contact with the ordinary world. Then, the corrupting influence of the three taints diminishes and eventually falls away (as all stimulus ceases). However, should such an individual be plummeted back into the ordinary world, then this deluded mechanism would re-active and the mind be yet again consumed by greed, hatred and delusion. The Ch’an method ensures that whilst living in isolation, or at least relative peace for a while, the mind calms to a considerable degree so that the hua tou and gong-an methods can ‘return’ ALL sensory stimulus back to the empty mind ground from which it originated. Once the hearing has been returned, all the other five senses are also returned, and the empty mind ground fully penetrated and realised. This experience automatically ‘purifies’ the six senses in a permanent manner that cannot ever be re-corrupted. This is why the Ch’an School advocates the ‘Ch’an Week’, or periods of intense meditative activity interspersed with weeks (or months) of quite ordinary and mundane activity. This explains why many Ch’an monastics either return to lay life to spread compassion and wisdom throughout society, or hold office or other positions within the lay world as monastics with no problem whatsoever. It makes no difference where their expedient body resides, as the six senses have been fully imbued (and transformed) through the presence of a pervasive and all-embracing ‘emptiness’ which is as purifying as it is compassionate and full of loving kindness. This reality further explains why many Ch’an practitioners refuse to ordain in China, as there is no need to do so.
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