Buddhism The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
The Development Of The Southern And Of The Northern School Of Zen
After the death of the Fifth Patriarch the venerable Shang Si...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
Life And Change
Transformation and change are the essential features of life;...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...
Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...
Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...
Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that sur...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern China than
he was invited by the Emperor Wu, who was an enthusiastic
Buddhist and good scholar, to proceed to his capital of Chin Liang.
When he was received in audience, His Majesty asked him: "We have
built temples, copied holy scriptures, ordered monks and nuns to be
converted. Is there any merit, Reverend Sir, in our conduct?" The
royal host, in all probability, expected a smooth, flattering answer
from the lips of his new guest, extolling his virtues, and promising
him heavenly rewards, but the Blue-eyed Brahmin bluntly answered: "No
merit at all."
This unexpected reply must have put the Emperor to shame and doubt in
no small degree, who was informed simply of the doctrines of the
orthodox Buddhist sects. 'Why not,' he might have thought within
himself, 'why all this is futile? By what authority does he declare
all this meritless? What holy text can be quoted to justify his
assertion? What is his view in reference to the different doctrines
taught by Shakya Muni? What does he hold as the first principle of
Buddhism?' Thus thinking, he inquired: "What is the holy truth, or
the first principle?" The answer was no less astonishing: "That
principle transcends all. There is nothing holy."
The Emperor Wu (Bu-Tei) of the Liang dynasty, whose reign
was A.D. 502-549.]
The crowned creature was completely at a loss to see what the teacher
meant. Perhaps he might have thought: 'Why is nothing holy? Are
there not holy men, Holy Truths, Holy Paths stated in the scriptures?
Is he himself not one of the holy men?' "Then who is that confronts
us?" asked the monarch again. "I know not, your majesty," was the
laconic reply of Bodhidharma, who now saw that his new faith was
beyond the understanding of the Emperor.
The elephant can hardly keep company with rabbits. The petty
orthodoxy can by no means keep pace with the elephantine stride of
Zen. No wonder that Bodhidharma left not only the palace of the
Emperor Wu, but also the State of Liang, and went to the State of
Northern Wei. There he spent nine years in the Shao
Lin Monastery, mostly sitting silent in meditation with his
face to the wall, and earned for himself the appellation of 'the
wall-gazing Brahmin.' This name itself suggests that the
significance of his mission was not appreciated by his
contemporaries. But neither he was nor they were to blame, because
the lion's importance is appreciated only by the lion. A great
personage is no less great because of his unpopularity among his
fellow men, just as the great Pang is no less great because of
his unpopularity among the winged creatures. Bodhidharma was not
popular to the degree that he was envied by his contemporary
Buddhists, who, as we are told by his biographers, attempted to
poison him three times, but without success.
Northern Gi dynasty (A.D. 386-534).
Sho-rin-ji, erected by the Emperor Hiao Ming of Northern Wei
Chwang-tsz in his famous parable compares a great sage with
the Pang, an imaginary bird of enormous size, with its wings of
ninety thousand miles. The bird is laughed at by wrens and sparrows
because of its excessive size.
This reminds us of Nan Yoh Hwui Sz (Nan-gaku-e-shi, died
A.D. 577), who is said to have learned Zen under Bodhidharma. He says
in his statement of a vow that he was poisoned three times by those
who envied him.
Next: Bodhidharma And His Successor The Second Patriarch
Previous: Introduction Of Zen Into China By Bodhidharma