Daoxin stared at this young Dharma-vessel. Later the boy became his student and eventually inherited the Dharma and became the Fifth Ch’an Patriarch – Hongren. Hongren would eventually choose an illiterate man for his successor, who would become the Sixth Patriarch of Ch’an – Hiuneng. This is a significant statement to humanity, because Hongren had many students who were affluent and well educated.
‘In the mean time Charles Luk was training in the Tibetan Buddhist (Vajrayana) lineages of Kagyu and Gelug under one teacher – the Tulku of Xikang – namely the Venerable Hutuktu, who was of Mongolian ethnic origin. Xikang is of course Xikangsheng (西康省) which is sometimes written as ‘Sikang’, and translates as ‘Western Abundance Province’. Now no longer in existence, it was once a province of easternTibet(Kham) controlled by the forces of the Republic of China. Today, part of this former province is in eastern Tibet, whilst the other part is in the western Sichuan province. This area, although comprised of a Tibetan majority, is known for its small Mongol ethnic grouping. During this time, Charles Luk was initiated into the secretive technique known as Phowa – or the method of the transference of consciousness at the point of death, to a Buddhafield (i.e. rebirth) of one’s choice. His other great Buddhist teacher was Ch’an master Xu Yun (1840-1959) – from whom he inherited the dharma of the enlightened lay-person which is believed to go back to Vimalakirti – an enlightened contemporary of the Buddha.’
‘Buddhism was tolerated however, despite some historical ups and downs, but leaving home to become a monk has always been a difficult affair. It still was in 1858 when master Xu Yun decided to leave home and pursue the Buddhist monastic path. As his father was a government official, Xu Yun was expected to follow in his footsteps, get married and produce a son to keep the family name of Xiao going. Even though he had expressed spiritual inclinations to his father, his father would not give permission for him to leave. Instead his father arranged for a Daoist teacher to come to the family home and teach Xu Yun internal and external qigong – or ‘energy work’.’
‘Tantra (तन्त्र) is a Sanskrit term that translates literally as ‘weave’ – but more specifically refers to the ‘weft’ of a loom, or the horizontal threads that are ‘weaved’ through the lengthwise warp threads. Indeed, the Sanskrit term ‘tantravaya’ refers to a ‘weaver’. The term ‘tantra’ can also be used to refer the ‘thread’ that is actually ‘weaved’, and is related to the Sanskrit term ‘tanti’ (तन्ति) which translates as a ‘cord’ traditionally used to tether calves. Furthermore, the verbal root ‘tan’ is defined as to ‘stretch’. This description of a practical handicraft has become adapted to describe a specific practice that links the practitioner to his teacher, to the Buddha, and to the goal of enlightenment. There is a common ‘thread’ that weaves its way through time and space, and which also links the practitioner as existing in the deluded sphere, to that of the unconditioned enlightened sphere.’