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Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...

Life And Change
Transformation and change are the essential features of life;...

Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...

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

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

Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...

The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of ...

Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...

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

Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...

Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...

Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...

Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...

The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...

There Is No Mortal Who Is Non-moral Or Purely Immoral
The same is the case with the third and the fourth class of p...

The Courage And The Composure Of Mind Of The Zen Monk And Of The Samurai
Fourthly, our Samurai encountered death, as is well known, wi...

The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...

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

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

The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...




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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