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Buddhism

Real Self
If there be no individual soul either in mind or body, where ...

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

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

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

The Law Of Balance
Nature governs the world with her law of balance. She puts t...

The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...

Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...

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

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

The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...

Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires, ...

Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...

Man Is Both Good-natured And Bad-natured According To Yan Hiung Yo-yu
According to Yang Hiung and his followers, good is no less re...

Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...

No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...

A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...

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

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

Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...

Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...




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. 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.


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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