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NUBE VACIA AUTOBIOGRAFIA DEL MAESTRO CHINO CHAN XU-YUN 0 TRADUCIDA POR CHARLES LUK Modificada y Editada por Richard Hunn Traducida al castellano por Yolanda Matés La mente eterna… Foto sin fecha de Xu-yun. 1 CONTENIDO Contenido ......................................................................................................... 2 Agradecimientos……………….......................................................................... 4 Introducción……………......................................................................................5 CAPÍTULO UNO: Primeros Años ...................................................................18 CAPÍTULO DOS: Peregrinación al Monte Wu-Tai …………........................... 31 CAPÍTULO TRES: Viaje a Occidente …....……..............................................45. CAPÍTULO CUATRO: Iluminación y Expiación ………………........................ 56 CAPÍTULO CINCO: Retiro Interrumpido ………….......................................... 67 CAPÍTULO SEIS: Traslado del Tripitaka hasta Ji Zu Shan ............................ 84 CAPÍTULO SIETE: Noticias Familiares ........................................................ 101 CAPÍTULO OCHO: El Pacificador………………............................................109 CAPÍTULO NUEVE: El Buda de Jade …….................................................. 117 CAPÍTULO DIEZ: Abad en Yun-Xi y Gu-Shan.............................................. 131 2 CAPÍTULO ONCE: Monasterio de Nan-Hua ................................................ 144 CAPÍTULO DOCE: Monasterio de Yun-Men …………….............................. 162 CAPÍTULO TRECE: Dos Discursos ………………...................................... 179 CAPÍTULO CATORCE: En los Monasterios de Yo Fo y Zhen Ru …………. 192 CAPÍTULO QUINCE: El Año Final……………. ............................................ 246 APÉNDICE: La canción de la Bolsa de Piel, por el Maestro Xu-Yun …........254 Glosario……………. ..................................................................................... 261 Bibliografia………………............................................................................... 283 Fuentes chinas………………,....................................................................... 285 3 AGRADECIMIENTOS Para la edición de 1980, me gustaría mencionar y agradecer a: W. M. Wong, C. Y. Moi, Erick y Grace Chong, Vinaya Chandra, Maureen Corcoron, Simon Torrens, John Alexander y a todos quienes fomentaron el interés por el texto. Ahora, con la edición de “Element”, me gustaría recordar a mi gran amigo Kalynamitra, Charles Luk, quien trabajo con mucha dedicación para presentar finas traducciones de textos budistas chinos. Además debo agradecer a Irene Luk, su hija, por continuar mostrando interés en la obra de su padre, permitiendo que este texto estuviera disponible de nuevo, no obstante de forma modificada. Agradezco asimismo a Hugh Clift de Publicaciones Tharpa y Gill; a Stephen Batchelor quien generosamente leyó el proyecto e hizo sugerencias interesantes, además de ofrecer fotografías de su colección. Sumo en este agradecimiento al frente fotográfico, James Tsai por la fotografía de Yin-guang; al Maestro Dharma Hinlik por una placa de Xu-yun y enviar la biografía del Maestro. Michael McCracken fue de real ayuda con sus habilidades fotográficas. Debo agradecer a la Librería Budista de China en Hong Kong por un ejemplar raro de la biografía de Xu-yun; a Oliver Caldecott por el permiso para citar de Xu-yun’s Dharma Discourses (paginas 48-83/ 110-17 un trabajo en las listas Rider). Por el apoyo en general, agradezo a Paul Graham, Tang Hung Tao en Taiwan, Peter y Connie y finalmente debo agradecer a Michael Mann, Simon Franklin y todo el equipo de “Element Books” por su cálida bienvenida, paciencia y profesionalidad. 4 INTRODUCCIÓN El nombre del Maestro Xu-yun era venerado en todos los templos budistas y hogares de China, incluso mucho tiempo antes de su muerte en 1959, a la edad de ciento veinte años, en el Monte Yun-ju, provincia de Jiangxi. De esta manera se convirtió en una de las leyendas vivientes de su época. Su vida ejemplar asombró e inspiró a los budistas chinos, como hizo Milarepa en la tradición del budismo tibetano. Es notable el hecho de que Xu-yun haya vivido en nuestra época, mostrando de manera tangible poderes espirituales que de otra forma solo hubiéramos podido conocer mirando al pasado, a través de la bruma del tiempo del gran Chan y los eruditos de las dinastías Tang, Song y Min. Estos fueron grandes hombres cuyos ejemplos inspiran a muchos incluso en la actualidad, pero de quienes en su mayoría no tenemos demasiados detalles biográficos fuera de sus charlas o diálogos documentados. Lo cautivador de la historia de Xu-yun es que traza el retrato vivo de una de las figuras más grandes del budismo en China, sin dejar de expresar el claroscuro de la experiencia entre lo humano y lo espiritual. Esta no es una biografía moderna en el sentido occidental, es auténtica, pero incluye de manera esencial los más recónditos pensamientos y sentimientos del Maestro Xu-yun, que de esta manera se hace real ante nuestros ojos. Es natural que nos preguntemos acerca del individuo, los factores humanos y sobre cómo fue la vida para estas figuras. Después de todo, los hombres santos son como las montañas, mientras sus “cumbres de realización” pueden abrirse paso en el infinito, deben descansar en la amplia tierra como el resto de nosotros. Esa parte de su experiencia (cómo se relacionan con la condición temporal) es una parte intrínseca de su desarrollo, incluso si su último objetivo es “ir más allá” de los límites de este mundo. La narración de Xu-yun ofrece una visión fascinante de la vida del gran budista chino. 5 En el momento de su muerte, Xu-yun fue justamente reconocido como la mayor eminencia budista china Han en el “Reino Medio”. Cuando enseñaba en encuentros de meditación y transmitía los preceptos en sus décadas finales, cientos de discípulos, a veces miles, se reunían en los templos donde él los recibía. No se había vivido una nueva oleada de entusiasmo en los monasterios chinos desde la dinastía Ming, cuando apareció el maestro Han-shan (1546- 1623). Este ilustre maestro también encontró el Dharma en declive, por lo tanto comenzó a reconstruir los templos y a hacer revivir a los maestros. Xu-yun haría lo mismo unos trescientos años después. Poco antes de estas grandes reuniones en torno al Maestro Xu-yun, muchos de los templos que frecuentó habían quedado reducidos a ruinas, sombras decrépitas de su anterior majestuosidad y vitalidad. El maestro los hizo resurgir con sus enseñanzas, que a la vez eran su razón de ser. No es sorprendente que Xu-yun pronto adquiriera el apodo “Han-shan volvió” o “Han-shan el que regresó”. Sus trayectorias eran similares en muchos aspectos. Ambos compartieron “De-quing” como nombre de ordenación, ambos restauraron el Monasterio Hui-neng en Cao-xi, entre otros en sus épocas. Sin embargo, a diferencia de sus eminentes predecesores en las dinastías Tang, Song y Ming, quienes frecuentemente disfrutaron del patrocinio y financiación oficial del Emperador y del Estado, la larga vida de ciento veinte años de Xu-yun transcurrió durante la época más problemática tanto para China como para el budismo chino. Fue un periodo continuamente marcado por conflictos civiles e internacionales, caracterizado por la perpetua confusión sobre el futuro y la seguridad de China. Lo único constante eran la necesidad general y las circunstancias difíciles, que estaban a la orden del día. Xu-yun nació aproximadamente durante la Guerra del Opio en 1840. El tratado de Nanjing había sido firmado en 1843 con la rendición de Hong Kong a Gran Bretaña. El principio de muchos otros males fue la intervención internacional en los asuntos de China, que tuvo repercusiones catastróficas y perdurables. Xu-yun vivió para ser testigo del colapso de los cinco reinos de la dinastía Manchú en 6 1911, y la formación de la nueva República el año siguiente. Con la caída del antiguo régimen mucho iba a cambiar en China. Los nuevos líderes no estaban interesados en el destino del budismo, de hecho estaban inclinados a verlo como una superstición medieval que obstaculizaba todo progreso económico y social. Las oleadas de modernidad que arrasaban China en ese momento no fueron nada amables con el budismo ni con ninguna otra enseñanza tradicional. Evidentemente, muchos de los monasterios se encontraban en franco deterioro y otros ya eran ruinas antes de la caída de la dinastía. El apoyo del gobierno a los templos budistas era exiguo, por no decir inexistente. Desde luego los líderes chinos tenían otros problemas en mente. Además de las hambrunas frecuentes, sequías y epidemias que devastaron China durante estos años, surgió también la amenaza creciente de la invasión japonesa. Los comunistas chinos estaban aumentando en las zonas rurales, y pronto tuvieron suficiente fuerza para enfrentarse a las tropas Nacionalistas. A finales de 1930 las tropas japonesas ocupaban grandes territorios al norte de China. El ambiente político y social no ofrecía las circunstancias ideales para embarcarse en la renovación a gran escala de la tradición budista china. A pesar de que, en medio de todo ese caos, todas las probabilidades estaban en su contra, Xu-yun logró sacar el budismo chino del declive abismal y lo llenó de un vigor fresco. En muchos aspectos la historia de Xu-yun es la historia moderna del renacimiento budista chino. Al final de su trayectoria había logrado restaurar la mayor parte de los grandes sitios budistas, incluyendo lugares famosos como los Monasterios de Yun-xi,
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