Research by Adrian Chan-Wyles PhD ‘Confucius’ teaching was handed down until Mencius after whom it came to an end. In the Song Dynasty Confucian scholars
When sense-organs disengage from sense data, his attainment will be similar to that achieved by a reciter of the Buddha’s name when his training becomes effective and when the Pure Land manifests in front of him. In this state, noumemon and phenomenon intermingle, Mind and Buddha are not a duality and both are in the state of suchness which is absolute and free from all contraries and relativities. Then what difference is there between Chan and Pure Land?
Then Mahakasyapa transmitted to him the Tathagata’s Mind Seal, making him the second Indian Patriarch. The transmission was handed down to following generations, and after the Patriarchs Asvaghosa and Nagarjuna, Chan Master Hui-wen of Tian-tai Mountain in the Bei-qi Dynasty (550-78) after reading (Nagarjuna’s) Madhyamika Shastra, succeeded in realizing his own mind and founded the Tian-tai School.269 At the time, our Chan Sect was very flourishing.
‘Master Xu Yun, who has inspired, and continues to inspire many, entrusted Charles Luk to take the Ch’an Dharma into the West through the translation of Chinese texts. Master Xu Yun use to very carefully choose the people he entrusted with vital work, for all his compassion, he did not suffer fools (although he continuously forgave them), and used his wisdom to see into the future and understand the karmic effects of certain actions in the present. Master Xu Yun chose many different people for many varying tasks, but it was Charles Luk that he gave the very important task of translating Chinese texts into reliable English.’
‘Once beyond the initial barrier of potentially bewildering terminology, Zhao Bichen’s approach involves the cultivation of awareness throughout the ‘inside’ of the body, together with an actual awareness of qi as it is distributed throughout the system. In this respect, the inside of the body is perceived (through meditation) as a number of cavities, or vacuous spaces. The breathing mechanism maintains the inflating and deflating of these cavities with qi. Awareness becomes so subtle that even the smallest of movements within the body is clearly sensed. The qi passes around the body through the action of the inward breath and the outward breath, travelling with the blood through the arteries and veins.’
‘In the meantime Richard was pursuing an academic career in Chinese Buddhist studies, and for a time ran the Chinese Buddhist Association at Essex University. This part of his life is rather diverse, involving an Oxford University sponsored research programme about the famous psychologist Carl Gustav Jung, which involved a trip to Zurich and a meeting with Jung’s grand daughter. At this time Richard was shown a document written in Jung’s handwriting apparently expressing his belief that reincarnation might well be a real phenomena. This, and similar work was kept from the public by the Jung family because they thought that its content might diminish Jung’s academic standing. Richard’s interest with Jung arose because of Jung’s contact with Charles Luk. In 1961, when Jung was on his death bed, he was reading Luk’s first volume of Ch’an and Zen Teachings. Jung had his secretary write to Luk and explain that when Jung read what master Xu Yun taught, and when Xu Yun explained the realisation of the mind – Jung felt that he himself could have said just that! Much later, whilst living in Japan, Richard stumbled upon Jung’s entire published works in English in a small bookshop for a very small price. Before this, however, Richard had settled in Norfolk founding the Norwich Ch’an Association. Many people would visit Richard’s home and seek Ch’an instruction, and on occasion Charles Luk would even send one or two people, notably Chinese students from Malaysia.’