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The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...

The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...

Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...

Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...

The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...

Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...

The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...

The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...

How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...

The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...

The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...

Great Men And Nature
All great men, whether they be poets or scientists or religio...

The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...

Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...

Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches Bud...

Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...

Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...

The Establishment Of The Rin Zai School Of Zen In Japan
[FN#67] The Lin Tsi school was started by Nan Yoh, a pr...

The Introduction Of The So-to School Of Zen
[FN#75] This school was started by Tsing-Yuen (Sei-gen)...




Introduction Of Zen Into China By Bodhidharma








An epoch-making event took place in the Buddhist history of China by
Bodhidharma's coming over from Southern India to that country in
about A.D. 520.[FN#23] It was the introduction, not of the dead
scriptures, as was repeatedly done before him, but of a living faith,
not of any theoretical doctrine, but of practical Enlightenment, not
of the relies of Buddha, but of the Spirit of Shakya Muni; so that
Bodhidharma's position as a representative of Zen was unique. He
was, however, not a missionary to be favourably received by the
public. He seems to have behaved in a way quite opposite to that in
which a modern pastor treats his flock. We imagine him to have been
a religious teacher entirely different in every point from a popular
Christian missionary of our age. The latter would smile or try to
smile at every face he happens to see and would talk sociably; while
the former would not smile at any face, but would stare at it with
the large glaring eyes that penetrated to the innermost soul. The
latter would keep himself scrupulously clean, shaving, combing,
brushing, polishing, oiling, perfuming, while the former would be
entirely indifferent to his apparel, being always clad in a faded
yellow robe. The latter would compose his sermon with a great care,
making use of rhetorical art, and speak with force and elegance;
while the former would sit as absolutely silent as the bear, and kick
one off, if one should approach him with idle questions.


[FN#23] Buddhist historians differ in opinion respecting the date of
Bodhidharma's appearance in China. Compare Chwen Fah Chan Tsung Lun
(Den bo sho ju ron) and Hwui Yuen (E-gen).






Next: Bodhidharma And The Emperor Wu

Previous: Origin Of Zen In India



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