This delusion has stained the mind for a very long time, and is the basis and driving force of the continuous cycle of life and death. This why it is often not possible for delusion to be wiped-out immediately, and why the Ch’an training requires certain prerequisite (and supportive) practices to
In China a ‘Zhu Chi’ refers to the man or woman who presides over a Buddhist temple. In ancient India, however, the same post was referred to as the ‘Wei Na’ (維那) [i.e. ‘Maintainer of Affairs’], whilst during the Sui and Tang Dynasties, this role was referred to as the ‘Si Zhu’ (寺主) [i.e. ‘Temple Master’].
Therefore the characters ‘慧剑’ (hui jian) represent a distinctly ‘Buddhist’ method of clearing the mind that is as decisive as a blow from a sharp sword used in scholarly self-defence. Despite its obvious Buddhist origin and undertones – the ‘sword’ is a clear concession to the Confucian establishment as it strove to integrate foreign Indian Buddhist thought, with that of Chinese indigenous understanding and belief.
Therefore the teachings on karma and rebirth are applicable to the pre-enlightenment state and are not ultimately ‘real’ as they disappear with the realisation of profound emptiness. It is debatable that the Pali Suttas are ‘Hinayanic’, as all Mahayana thought clearly exists within their construct.
‘In the early months of 1943 (when Xu Yun was in his 104th year), he had a conversation with the Nationalist leader Chiang Kai-shek (1887-1975) regarding the Buddhist teachings (Dharma), the philosophical principles of materialism and idealism, and the theology of Christianity. Thirteen years earlier, Chiang Kai-shek had converted to (Methodist) Christianity in 1929, and since that time had believed that China’s future could be moulded and directed from principles contained within the Bible itself, and this belief influenced policies such as the ‘Three Principles of the People’ and the ‘New Life Movement.’ ‘