Adrian Chan Wyles, a Marxist-Leninist (Maoist), descendants of Communist Revolutionaries and Socialists. He has written for Leftwing Press and often contributes scholarly writings to the Buddhist – Marxism Alliance (UK) website. RHACS custodian and ICBI spiritual leader (ICBI).
A translator of Chinese political, cultural, and philosophical literature (written in “old” and “new” language script) into English, he has published numerous pieces exposing the Falun Gong Cult. Adrian Chan Wyles, a Marxist-Leninist (Maoist), is a descendant of Communist Revolutionaries and Socialists. One of the world’s leading Buddhist Marxists regularly contributes to the Buddhist – Marxism Alliance (UK) website. RHACS custodian and ICBI spiritual leader (ICBI). He is a specialist in translating Chinese political, cultural, and philosophical literature (written in “old” and “new” language script) into English. The Hui Neng Guild presently transmits it.
Hui Neng Ch’an (Cohn)
The Cao Dong Dharma Lineage was conveyed from Master Xu Yun (1840-1959) to Charles Luk (1898-1978), then to Richard Hunn (1949-2006) and his pupil Adrian Chan-Wyles (b. 1967) – that is, me. As la ay and monastic Buddhist, I think this is a great idea to help millions of people seeking spiritual guidance from the Chinese Ch’an and Japanese Zen traditions. The Chinese “Cao Dong” lineage is the Japanese “Soto” lineage, brought to Japan by Master Dogen in the 13th century.
Despite my past writing on the political, military, and historical realities of Mainland China at this period, these facts are not intended to undermine or disparage Japanese Zen. Because the Pali Suttas’ “empty mind basis” supports all of reality. Remember that the Buddha explained reality as emanating from substance, sensation, perception, volitional thought, and awareness in the Four Noble Truths. At the same time, as material fact appears, There is no such thing as a “void” or “phenomena” in reality, as defined by the Ch’an School of Buddhism (materialism).
Cao Dong’s Five Ranks of Prince and Minister illustrate this reality. This implies that anybody who follows Hui Neng’s Path (which incorporates and surpasses both the ‘lay’ and monastic routes) may claim to be a descendant of Cao Dong’s ICBI lineage, as debated and agreed upon by the Buddhist Association of China’s senior lay and monastic members (2020). This transmission is different from previous ‘private’ arrangements or transmissions for diverse and unique spiritual growth goals. Only self-monitoring “virtue,” “compassion,” and “knowledge” can encourage meaningful spiritual progress. Intellect and emotions must be open.
Adrian Chan Wyles (Advanced Ch’an Dao Student):
The Buddha claims that reality is “empty” of these three taints and so devoid of any idea of a “permanent self.” For a long time, Buddha’s teachings have utilized the word “emptiness” to describe the mental and bodily manifestations of greed, wrath, and illusion about a presumed permanent self. The world is ’empty,’ not just a “permanent” ego. Once the false is ’emptied’ from the mind, reality (as nirvana, the cessation of suffering) becomes self-evident (and body). Because the three taints (and self-belief) obscure reality rather than modify it.
Remove the impediments to realizing nirvana’s intrinsic and unconditioned existence. A “permanent self” (Atma) is central to traditional Brahmanism. Many Western Buddhists (and Christians) use deconstruction to comprehend reality and its role better. The Buddha does not speculate on other concepts of self,’ but instead on his circumstances. Letting go of obscuring psychological, emotional, and behavioral patterns that produce suffering and impure reality is the Buddha’s way (and not religious).
By “emptiness,” Buddha indicates that the mind is “empty” of “something,” implying that reality is not “empty” but “complete” (fullness). ‘Klesa’ or ‘defilements’ are what the Buddha meant by emptiness (and brain). In this context, ’emptiness’ is distinct from ‘destination’. In higher degrees of development, the Buddha’s phrase “emptiness” denotes “empty of anything” (i.e., greed, hatred, delusion, and ego). Emptiness is an epistemic phrase, not a conclusive affirmation of reality (i.e., ontological). Nihilism is not a Buddhist concept since the Buddha never denies the existence of material reality.
Buddha’s middle way is that precise psycho-physical mid-point, in reality, devoid of concealing and disturbing falsifications. A deeper understanding (or ‘virtue’ in Chinese tradition) overcomes the oppression of perceiving the material reality as one-dimensional. It’s impossible to predict what will happen in the future since everything is “free” and might change based on the scenario. When uncertainty is perceived in this manner, it takes on a three-dimensional shape. Quantum physics seems to have many similarities with this Buddhist worldview.
Buddha understood what Heisenberg found by studying physical substance, sensory experience, and the development of ideas and emotions (as recorded in his Four Noble Truths). Meditation and behavioral modification clear the mind of illusion. So long as “emptiness” is “free” of the “obscuration” that obscures “emptiness,” there is no way to be “certain.” However, “certainty” and “uncertainty” must be reconciled for “uncertainty” to be both “certain” and “certain.”
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