Dharma
Dharma, whose full name is Bodhidharma, is from South India, a Brahmin caste, and claims to be the 28th ancestor of Zen Buddhism. During the reign of Emperor Liang Wu of the Southern Dynasties, he sailed to Guangzhou. Emperor Wu of Liang believed in Buddhism. Bodhidharma went to Jianye, the capital of the Southern Dynasties, to meet with Emperor Wu of Liang. The interview failed, so he crossed the river with a reed and went north to Luoyang, the capital of the Northern Wei Dynasty. After that, he went to the Shaolin Temple in Xisong Mountain, where he stayed for nine years and passed on the mantle to Huike. Later he left Yumen and spent his whole life traveling. He died in Luobin in the third year of Tianping in the Eastern Wei Dynasty (536 AD) and was buried in Xiong'er Mountain.
Bodhidharma first taught Zen Buddhism in China, which "points directly to the human heart, sees one's nature and becomes a Buddha. He does not establish words and teaches it to outsiders." According to the second ancestor Huike, the third ancestor Seng, the fourth ancestor Daoxin, and the fifth ancestor Hongren, the Sixth Patriarch Huineng and others vigorously promoted it, and finally the secret garden bloomed with flowers and five leaves, becoming the largest sect of Chinese Buddhism. Later generations respected Bodhidharma as the first ancestor of Chinese Zen, and respected Shaolin Temple as the ancestral court of Chinese Zen.
There are many stories about Bodhidharma that have been passed down in history. Among them, the well-known and popular ones include: crossing the river with a reed, facing the wall for nine years, standing in the snow with a broken arm, returning to the west with only his shoes on, etc. The beautiful and moving stories all express the admiration and nostalgia of future generations for Bodhidharma.
Bodhidharma (Sanskrit Bodhidharma;? ~536, one theory is 528)
Commonly known as Bodhidharma, he is the ancestor of Chinese Zen. He was born in South India to the Brahmin clan. After becoming a monk, he became devoted to Mahayana Buddhism. In the middle of the Liang Dynasty (520-526, some say it is the end of the Southern Song Dynasty), he sailed from India to Guangzhou. From here he traveled north to the Wei Dynasty, teaching people the Zen method everywhere. It is said that he saw the exquisite architecture of the Yongning Temple pagoda in Luoyang. He said that he was already 150 years old and had never seen it before in various countries, so he "sung Nawu with his mouth and clasped his hands for days" (Volume 1 of "Luoyang Jialan Ji").
When Bodhidharma arrived in Wei, he visited the Shaolin Temple in Songshan Mountain, where he practiced meditation alone. People at that time called him a wall-viewing Brahmin. Two ascetics, Tao Yu and Hui Ke, paid homage to Bodhidharma, stayed close to him and made offerings to him for four or five years. Bodhidharma felt that they were sincere and taught them Yiyi Dharma. He also gave the four volumes of the Lankavatara Sutra to Huike and said: "I think this sutra is the most suitable for the Chinese people's aptitude. If you can follow it, you can transcend this world." ’
With the development of Zen Buddhism in China, Bodhidharma gradually became a legendary figure. The first is the legendary Q&A between Bodhidharma and Emperor Wu of Liang when he arrived in Jinling (now Nanjing). Emperor Wu of Liang was an emperor who believed deeply in Buddhism. After he came to the throne, he built temples, wrote scriptures, taught monks, and made many statues. He proudly asked Bodhidharma: "How much merit have I gained from doing these things?" ’ Bodhidharma said, ‘It has no merit. ’ Emperor Wu asked again: ‘Why is there no merit? ’ Bodhidharma said: ‘This is a deliberate thing, not a real merit. ’ Emperor Wu couldn’t understand, so Bodhidharma crossed the river and entered Wei. The oldest documents recording this legend are the anonymous "Book of Magical Treasures of All Dynasties" unearthed in Dunhuang (compiled in 774) and the second volume of "Yuanjue Jing Da Shu Chao" written by Zongmi of the Tang Dynasty. Later, the famous "Bi Yan Lu" of Zen Buddhism circulated it as the first "Ode to the Ancients". From then on, it became a well-known koan among Zen sects.
Bodhidharma’s deeds in his later years are not clearly recorded in any biography. Later generations said that he died of poison and was buried in Xiong'er Mountain (now Yiyang County, Henan Province). However, it is also said that Wei envoy Song Yun met Bodhidharma in Jinling when he returned from the Western Regions. Bodhidharma passed away gracefully alone with only one shoe in his hand. Therefore, there is another legend of "just returning to the west".
According to the data unearthed from Dunhuang, among the many writings passed down as the theory of Bodhidharma in ancient times, only the "Two Entrances and Four Elements Theory" seems to be the true thought of Bodhidharma. In the "Biography of Bodhidharma" in Jingjue's "Lengjia Teacher Zi Ji" of the Tang Dynasty, there is a "Brief Analysis of the Four Elements of the Mahayana", which was recorded and spread by Tan Lin, a disciple of Bodhidharma. According to Tan Lin's preface, he compiled Bodhidharma's words and deeds into one volume, called "Dharma Theory"; and Bodhidharma wrote "Essentials of Shilangga" for the zazen group, also called "Dharma Theory". These two essays were both theoretically sound and very popular at that time.
There are six types: "Enter", "Safety Method", "Intelligence Theory", and "Bloodline Theory". There are also "Monk Bodhidharma's Jue Guan Lun" unearthed in Dunhuang, "Sha Bodhi Bodhi Dharma's Unintentional Lun", "South Tianzhu Bodhi Bodhi Dharma Zen Master's View" (a "Mahayana Dharma"), etc., as well as those from Beomyu Temple in North Korea. Engraved with two volumes of "The Essentials of Zen Buddhism", the essays on Bodhidharma included in the "Shaoshi Yishu" published by Suzuki Dazhuo in Japan. The contents of these writings are roughly the same.
Bodhidharma's "Two Entrances and Four Elements" Zen method is centered on the "Wall Viewing" method. Tang Dynasty Zongmi's "Preface to the Collection of Zen Sources" Volume 2 (Taisho 48·403c): "Dharma teaches people to be at ease by watching the wall. It stops all conditions externally, and there is no breath in the heart. The heart is like a wall. You can Entering the Tao, isn’t it the method of sitting in meditation? 'The so-called two entrances are 'Liu' and 'Xing'. Li is the theoretical thinking of teaching, and Xing is practice, that is, the teaching of Zen that combines theory and practice.
The names of Li Ru and Xing Ru can be found in the fifth chapter of "The Practical Version" of "The Vajra Samadhi Sutra" translated by Beiliang. But the "Vajra Samadhi Sutra" talks about "awareness contemplation", and "wall contemplation" is a unique Zen method taught by Bodhidharma. Daoxuan's evaluation of Bodhidharma's Zen method at the end of Volume 20 "Zen Practice" in "The Continuing Biography of Eminent Monks" (Taisho 50·596c): "The Mahayana wall observers have the highest achievements, and they are popular in the world, and they are admired like a city." '
The characteristic of wall view Zen method is that it "enlightens the sect through teachings", that is, when inspiring faith, it does not depart from the standards of the holy religion. After forming the faith, it teaches people "not following the culture and education", that is, it no longer relies on the meaning of words and teachings. .
Among the two entrances, the rational entrance is the main one and the behavioral entrance is the assistant.
Buddhism in later generations regarded "external transmission of teachings and no establishment of written texts" as the symbol of Bodhidharma Zen. Because it directly takes the investigation of the Buddha's mind as the final purpose of Zen practice, it is also called Zen as the "Buddha's Heart Sect" . Some people also call it the ‘Langha Sect’ because Bodhidharma teaches people the Lankavatara Sutra and considers it as proof of meditation.
There is no way to test Bodhidharma’s lineage, and later generations have various theories in order to trace the tradition. "The Record of Lankavatara" infers Nabhadra as the first ancestor, Bodhidharma as the second ancestor, and Shenxiu as the seventh ancestor. Shenhui insists that the Southern Sect is orthodox, affirms Bodhidharma as the first ancestor of Chinese Zen, and maintains that the six generations of Bodhidharma - Huike - Sengcan - Daoxin - Hongren - Huineng are in the same line. Ji Jiyaye and Tan Yao translated "Fu Dharma Zang Cause and Condition Biography" and other books, and there are also theories about the Western Heaven lineage. "Baolin Zhuan" (composed in 801) by Zhiju of the Tang Dynasty lists the twenty-four generations from Kassapa to Shizi Bhikkhu in India, followed by the two generations from Vasa Siduo, Bimi Duo, Prajna Dora to Bodhidharma. Eighteenth century. This theory was inherited by the two masters Jing and Yun of Quanzhou in the Five Dynasties, "Zutang Ji" (composed in 952), Yongming Yanshou's "Zongjing Lu" (composed in 957), and also by Song Daoyuan's "Jing" De Chuan Deng Lu (composed in 1004) and Qisong's "Zhuanfa Zhengzong Ji" (composed in 1061) relied on it, and later became the orthodox theory of Zen Buddhism.
Bodhidharma's disciples include Huike, Daoyu, Seng (also known as "Dao"), and Tanlin.
Dao Yu, first Hui Yu, he and Hui Ke had been married to Bodhidharma for four or five years, and were one of Bodhidharma's first disciples. He learned Zen from Bodhidharma, focusing on personal inner practice and rarely speaking to others. His deeds are unknown. Only the third volume of "Jingde Chuandeng Lu" records the legend that when Bodhidharma was dying, Xu Huike got the marrow, Tao Yu got the bones, the nun Zongzhi got the flesh, and the Taoist deputy (ie monk deputy) got the skin. One can imagine the extent of his Zen studies.
The monk's deputy, whose common surname is Wang, is from Qi County, Taiyuan. He is a disciple of Bodhidharma's ordination. During the Jianwu period of the Southern Qi Dynasty (494-497), he lived at Dinglinxia Temple in Zhongshan (now Nanjing). He admired the scenic beauty of Emei in the Minling Mountains and followed Xiao Yuanzao into Shu when he was out to control Shu (today's Sichuan), thus making Zen popular in Sichuan. Later, he returned to Jinling (today's Nanjing) and stayed in Kaishan Temple in Jinling for five years (524) at the age of sixty-one.
Tan Lin claimed to be Bodhidharma’s disciple and once recorded Bodhidharma’s ‘Two Entrances and Four Elements Theory’. He is called Master Lin in the "Hui Ke Zhuan". Between the first year of Yongping in the Northern Wei Dynasty and the first year of Wuding in the Eastern Wei Dynasty (508-543), he participated in the translation of scriptures in Luoyang and Ye. Ren Bishou, the translator in the translation field, was an important figure who participated in the translation of the Bible at that time. He was erudite and good at speaking, and often taught the "Shengwan Sutra" in Ye. During Zhou Wu's eradication of the Dharma, he and Huike were protecting the scriptures together, but one of their arms was cut off, and they were known as the "Armless Forest". Although Tan Lin had been close to Bodhidharma in his early years, he paid equal attention to Zen and spiritual studies. Therefore, Tan Lin was not mentioned in the statement that Bodhidharma told his disciples before his death that they could obtain skin, flesh, bone, and marrow respectively. Tan Lin's "Brief Analysis of the Four Elements of the Mahayana Path (Contemplation)" recorded in the inheritance of Bodhidharma's Zen method has left an immortal achievement in the history of Chinese Zen. (Lin Ziqing)
Bodhidharma
◎Appendix 1: Tang Yongtong's "History of Buddhism in Han, Wei, Jin, Southern and Northern Dynasties" Chapter 19 (Excerpt)
Wei Shi Zen masters regard Bodhidharma as having profound wisdom and his greatest influence. Bodhidharma is known as the founder of Chinese Zen Buddhism. The historical records of Zen Buddhism published in the late Tang Dynasty cannot be fully believed in the descriptions of Bodhidharma's life. I don’t know the details. However, there are two historical records of Bodhidharma that are the most reliable that exist today. One is recorded in Yang Xuanzhi's "Luoyang Jialan Ji". One is the "Biography of Bodhidharma" in Daoxuan's "Xu Seng Biography". Yang Xuan made an appointment with Bodhidharma at the same time, and Daoxuan was not far away. As for Bodhidharma's theory, there is "The Four Elements of Entering the Tao" recorded by Tan Lin. This article is quoted by Daoxuan. It is known that it existed before the early Tang Dynasty, so it should not be a forgery. Based on these books, here is a brief summary of Bodhidharma's life and teachings as follows.
Bodhidharma is a native of Nantianzhu or Yunbosi. The divine wisdom is clear and clear, and everyone who hears it understands it. Aspire to the Mahayana, meditate on the empty mind, understand the subtle and thorough, and study high. When he first came to China, he reached South Vietnam in the Song Dynasty, and at the end he traveled north to the Wei Dynasty.
I saw the magnificence of Yongning Temple in Luo. Since I was a hundred and fifty years old, I have visited many countries and traveled extensively. This temple is as beautiful as any in Jambudvipa. This is not the case in the ultimate Buddha realm. Singing Na Wu, holding hands together for days. He also tasted the Vajra of Xiufan Temple in Luoyang, which is also said to have obtained its truth. Bodhidharma first traveled to Songluo. Maybe he went to Ye. Follow where it stops and teach Zen. He often taught scholars the four volumes of "Lengjia" and destroyed Hua Luobin in the year of Tianping (534-537). Or, if you encounter poison, you will die. (Original)
Bodhidharma taught Huike the four volumes of Lankavatara and said: "When I look at the land of Han, this is the only sutra." The benevolent follow the deeds and live happily in the world. ’ However, every time Zen masters preached according to this sutra, masters such as Na and Man often regarded the four volumes of Lankavatara as the key to the Dharma. The descendants of the master will study this sutra. Bodhidharma's sect was called Lengjia Master. According to the "Biography of Fa Chong" in the "Xu Seng Zhuan", Chong listened to "Dapin", "Three Commentaries" and "Lengjia" before Huihao, the master of the Three Commentaries. He also used the "Langha" arcana to track down his location after sinking for a long time.
‘When I met someone who could teach me, I taught it according to the "Southern Tianzhu Yicheng Sect". (Original) The original version of this sutra was translated by Qiunabhadra Tripitaka in the Song Dynasty and was written and received by Master Huiguan. Therefore, its literature and science are harmonious, and their actions and qualities are consistent. Only focus on wisdom, not words. Later, when Zen Master Bodhidharma spread his teachings to the north and south, he forgot his words and thoughts, and could not establish a correct view of the sect. Later, when he traveled to the Central Plains, Zen Master Huike created Gangnuo, which was despised by many literature in the Wei Dynasty.
Those who are proud of their sect can always be enlightened. ’
According to this lineage of Bodhidharma, the Song Dynasty translated "Lenga". His studies were quite different from those of his time. Because of being ridiculed. The descendants of Huike also knew that their method was quite different from the world. When he taught the "Lengjia", he said that he followed the "Southern Tianzhu Yiyang Sect", so he knew that some of the current lecturers did not follow this sect. The "Biography of Fachong" also narrates the inheritance of "Lengjia", saying that Zen master Youqian published four volumes of "Shu" and lawyer Shangde published ten volumes of "Lengjia Shu". ’ Then those who ‘rely on the ‘Photography Theory’ ‘do not inherit Huike’, that is, they do not ‘rely on the Nantianzhu Yiyang Sect’. Therefore, the "Southern Tianzhu Yicheng Sect" has its own mysterious purpose, which is different from those of Zen Master Qian and others who rely on the "Photography Theory". And what its mysterious purpose is, is something worth paying attention to.
The ‘Southern Tianzhu Yicheng Sect’ inherits the meaning of the Dharma nature of Prajna. What to say. Southern India is the birthplace of Nagarjuna Kongwang. Buddhism, from the small emptiness of the Dharma Dharma to the great emptiness of Prajna, all originated in South India. According to the "Continued Biography", Bodhidharma was born in southern Tianzhu, so he was influenced by the local academic style. The study of Nagarjuna comes from "Prajna". Sweep away all the officials and prove the truth. This is the ultimate attainment of Mahayana. Not only is it different from those who believe in Hinayana, but it is also different from those who believe in Mahayana. "Xu Seng Zhuan" "Zen Practice Chapter" discusses the Zen methods of the two sects of Sengchou and Bodhidharma: "However, if you look at the two sects, they are the two tracks of the vehicle. The place of remembrance is thick, and the Qing model can be respected." Mofaxu Zong, Xuanzhi is mysterious. If you are admirable, your love will be revealed easily. It is difficult to understand rationally if you are in deep darkness. 'The "Continued Biography" says that monks practiced the holy practice of "Nirvana" and the Four Mindfulness Methods. This means that Master Chou cultivates the mind according to the Four Mindfulness Methods contained in the Nirvana Sutra. Although "Nirvana" is a great sutra, the four principles of mindfulness are originally the most superior means of Hinayana. Sengchou particularly emphasizes the Four Mindfulness Methods, so it is different from Bodhidharma who adopted the method from the Mahayana Sect. Therefore, it is said that it is driven by two rails. The Four Mindfulness Methods include observing the body, observing feelings, observing the mind, and observing the Dharma. The steps are well-organized. The story is clear and easy to follow. The Mahayana Void Sect, with the wisdom of non-discrimination and the mind of gaining nothing, realizes the truth. Based on this correct view, you can achieve Bodhi. Therefore, its purpose is mysterious and mysterious. From the perspective of ordinary people, its principles are difficult to understand, but it must be enlightened by the sect.
The Lankavatara Sutra explains the Void Sect of No Form. Although it is also a classic book of Dharma and ancestral lineage. However, his explanation is always focused on dispelling illusions and showing the truth. Those who have delusional thoughts are like those who hold on to obstacles and have endless dramas. The reality is the same as the body, which is the true Dharmakaya, which is also Nirvana. Bodhidharma masters walking meditation and observes the Dharma, realizing the truth. Because it must be consistent with the truth of formlessness, the practice of contemplation is to eliminate all forms. You must put aside your sins and blessings, and forget both your emptiness and your possessions. You must have nothing to gain, and you must forget your words and cares. Therefore, there is another saying in Dao Xuanlun:
'Those who have Bodhidharma will be deified and live in the sect, and will explain and guide Jiangluo. Mahayana wall view has the highest merit. (Original) Examine what he admires, and then his ambition to be dissolute will remain. Looking at his words, the origins of sin and happiness are two. The real and secular wings of the detailed husband have two wheels in the air. The emperor's net is not restricted, and no one who loves to see can be attracted. I've been thinking about this quietly, so I won't say anything. ’
The Mahayana Zen method practiced by Bodhidharma is called wall meditation. Bodhidharma has proven that there is no duality between truth and secularity. The observer on the wall is like a wall, its center is straight and unwavering, its mind is free of attachments, and all attachments are dispelled. The Middle Way explains it as the reality without form. With the mind of non-attachment, understand the true principle. The purpose of Bodhidharma Zen is this.
However, the so-called contract is called correspondence. Non-duality corresponds. His unattached mind and his true principles have nothing to do with inside or outside. Therefore, Bodhidharma also came up with the meaning of mind nature. The nature of mind is the reality, the truth, and nirvana. They are not two things. Tantra says, Bodhidharma talks about the heart. The oneness of mind and nature is the characteristic of Bodhidharma’s teaching. And it has the most important relationship with later Zen Buddhism. (Omitted)
Bodhidharma taught scholars the four volumes of Lankavatara. Dajian Huineng focused more on Vajra Prajna. From this, it seems that the difference between ancient and modern Zen is the appearance and nature of the Dharma. But not so. The mysterious decree of Bodhidharma is originally the principle of the Dharma Nature of Prajna. Historically, there are six proofs of this. (1) Take photos of mountains and wisdom, discuss three famous teachers, and focus on Zen methods. When he met Huike in Ye, he understood his meaning through words. It can be said that what the Master said can be said to destroy the self and eliminate the view, nothing better than this. (2) The purpose of Falang’s teaching is to achieve nothing. The Lankavatara taught by Bodhidharma also teaches that "if you forget your words and forget your thoughts, you will never get the correct view." (3) Daoxin teaches people to recite "Prajna". (4) Zen Master Farong studied under Master Maoshan Daming, the master of Sanlun Yuanjiang. The Zen people consider Rong Rong to be the founder of the Niutou Sect. Although this is not true, it can be seen that the Three Treatises are consistent with Zen. (5) Zen Master Huiming, who once wrote "Dapin Yi Zhang". His "Zhangxuan Fu" is recorded in "Guanghong Mingji". However, the "Records of the Master of Lankavatara" of Zen Buddhism was mistakenly attributed to Seng Can. It can be seen that the wisdom and destiny in the Prajna Sutra of the sect are very different in principle from the monk Can of Master Langjia. (6) Fa Chong, Master Langjia. However, he first studied it from Anzhou Huihao of the Three Treatises School, and later studied the meaning of Hui Ke's "Lengjia Sutra".
Based on the above six things, we can see that there is a tacit understanding between Northern Zen Buddhism and the Three Treatises on Sheshan. Both of them adhere to the sect of Dharma nature and worship Zen method. Bodhidharma's Zen method was broadcast to the south, and it was not the introduction of the three existing theories. Moreover, the Prajna Sutra became popular in the south due to the masters of Sheshan. After Hongren, the Zen sect turned to worship Vajra Prajna, also because it was influenced by the southern culture. Furthermore, Bodhidharma originally believed that the Lankavatara Sutra could reveal the formless and illusory sect, so he taught it to scholars. Later Zen masters of this sect also preached according to this scripture. However, there are few people in the world who are successful and many who are stagnant in writing. This is why the descendants of this sect lose the original meaning of no form, and then become attached to the form in their hearts. After four lifetimes, this sutra also became a name. Then the wisdom of the philosopher changed into the learning of the Confucian classics, and therefore he went further and further away from Bodhidharma's sect. The words in "Vajra Prajna" are concise and profound. Those who have profound meaning say that it contains the wonderful purpose of comprehensive and comprehensive Xu Zong. Those who speak briefly are free to explain without being limited to words.
Therefore, Zen Master Dajian gave up the Lankavatara and took the Vajra, which is also a natural trend in the evolution of knowledge. From this point of view, the Sixth Patriarch called it a revolution, and it can also be called a resurgence. The revolutionaries only criticized the Beizong Confucianism's theory of names and physiognomy. Those who revived it pursued Bodhidharma, striving to "lead the sect proudly" and carry forward the original spirit of the "Southern Tianzhu Yicheng Sect".
◎Appendix 2: Chapter 1, Section 1 (Excerpt) of Yinshun's "History of Chinese Zen"
Bodhidharma, referred to as Bodhidharma. In the legends of later generations of Zen practitioners, there are also different names. Shenhui (died 762)'s "Bodhidharma's Treatise on Right and Wrong in the Southern Sect" (hereinafter referred to as "The Treatise on Right and Wrong in the Southern Sect") is also called Bodhidharma. Shenhui quoted the "Preface to the Zen Sutra" to prove the inheritance of Fangti Bodhidharma. As stated in "The Collection of Monk Shenhui's Relics" (hereinafter referred to as "Shenhui Collection", according to the new edition published in the 57th year of the Republic of China), Shenhui The Bodhidharma of Bodhidharma is taken from the "Preface to the Zen Sutra". Because of this, in legends, it is either called Bodhidharma or Damodora. The "Book of Dharma Treasures of All Ages" written in 774 is comprehensively called Bodhidharma Dora. This is a confusing mixture of legends. It is not Bodhidharma who came to China to teach Zen and has these different names. Bodhidharma and Damodora are said to be the same person. Dharmata may be translated as Dharmata, and Bodhidharma is also written as Bodhidharma. Dharma, the ancient transliteration is Damo (or Damo). The translation as Dharma began with the translation of "Za Abhi Tan Xin Lun" during the Yuanjia period of the Song Dynasty (around 430). The "Za Abhitan Mind Treatise" was created by Dharma (i.e. Tamo) Tara, the master of Dharma Salvation. There are cases where Master Tamadora and Zen Master Damodora are mistakenly identified as the same person. For example, Liang Sengyou (died 518), Volume 12 of "The Collection of Tripitaka", "Introduction to the Records of the Savior", it is recorded that it was passed down by Qigong Temple in Chang'an (in the north), and was still written by Tamadora (Zen Master). Among the fifty-three people recorded in the "Old Records" of Senyou (Nanbu), the one written is Damatara (Taisho 55·89a). Shenhui (in the north) is also written as Damodora and Bodhidharma, while Shenhui's "Caoxi Biezhuan" (Caoxi Biezhuan) written in 781 and related to the East is written as Damatara. The "Baolin Biography of Shuangfeng Mountain Caohouxi" (hereinafter referred to as "Baolin Biography") written by a disciple of Hongzhou (Master Ma) and related to Jiangdong is written as Bodhidharma. From then on, Bodhidharma was rewritten as Bodhidharma and became the final conclusion of Zen for future generations. "Dharma" was rewritten as "Dharma", which can be said to be a new translation to correct the old translation. However, judging from the changes in biography, it shows that the prosperity of Zen in the south has surpassed that in the north, and the legend of the south has become the final conclusion of Zen. (Original) Bodhidharma passed down the Tathagata (Zang) Zen in the Lankavatara, and quoted the Prajna Sutra and the Vimalakīrti Sutra, which may be related to Bodhidharma’s stay in Jiangnan.
"The Record of the Teacher of Lankavatara" says: There is also a "Essentials of the Commentary on Lankavatara" written in twelve or three pages, which is now lost. In the past, there was a volume called "Mahayana Lankavatara" that was introduced to Japan. Perhaps it was this volume. At that time, there was also a three-volume "Dharma" that was considered forged, and the content was unknown. Nowadays, there are still many that are said to be made by Bodhidharma and passed down. Among them, for example, "Theory of Possession of Appearance" is also called "Theory of Guanxin", "Theory of Absolute View", and "Theory of Confidence", which can all be proved to be created by others. The existing "Theory of Comprehension", "Theory of Bloodline", etc. were created by later generations of Zen practitioners. Because the name of the author of the theory was not indicated, it was misrepresented as Bodhidharma. The greater Bodhidharma's reputation in China, the more works he would create for Bodhidharma. Daozang has a volume called "Master Bodhidharma's Instructions for Remaining in the World and Leaving His Form in the World." Bodhidharma is said to be an immortal immortal. There are "Dharma Yi Jin Jing" and "Dharma's Palm of Gold" that are popular in the world. Bodhidharma is actually said to be a martial arts and divination person! It’s such a burden to be famous.
[Reference Materials] Volume 16 of "Extended Biography of Eminent Monks"; "Biography of Master Bodhidharma" by Jin Hechong; "Collection of Zen Essays" 2, "Research on the Historical Facts of Zen" ("Modern Buddhist Academic Series", ); Hu Shi's "Bodhidharma Examination" (the first part of "Hu Shi's Zen Studies"); Huagu Kuaitian's "History of Zen Thought" Volume 1; Suzuki Ojo's "Research on the History of Zen Thought" Volume 2; Yanagida Seishan's "Quotations of Bodhidharma" "; Hakushou Ui, "Research on the History of Zen Buddhism"; Ruth Fuller Sasaki and Heinrich Dumoulin, "The Development-ment of Chinese Zen".
Bodhidharma died in a sectarian dispute
It was during the Northern Wei Dynasty that Bodhidharma arrived in China. There was a national teacher, Bodhiliu Zhi, who was very jealous of Bodhidharma and tried to harm him many times without success. He asked someone to poison Bodhidharma's food. Bodhidharma knew it was poisonous and ate it without hesitation. After eating, a poisonous snake came out of his mouth. It wasn't until one day that Patriarch Bodhidharma established Huike as the successor of Buddhism that he decided to pass away.
Bodhidharma was poisoned to death for the seventh time by the Bodhi stream. His disciples buried him in a coffin.
On this day, Song Yun, an envoy from the Northern Wei Dynasty to the Western Regions, walked to the Congling area, met the Patriarch Bodhidharma, and asked him: "Master, who do you teach the Dharma to?" ”
Patriarch Bodhidharma said, “You will know later. I am going back to India.” He took off one of his shoes and said to Song Yun, “Go back quickly. Your king will die today."
Song Yun talked about the matter when he came back and did not believe that Bodhidharma was dead. So everyone opened the coffin and saw that there was only one shoe inside. Some people say that Patriarch Bodhidharma was already one hundred and fifty years old when he came to China.
◎Appendix 1: Chapter 19 (Excerpt) of Tang Yongtong's "History of Buddhism in Han, Wei, Jin, Southern and Northern Dynasties"
Zen Master Wei Shi regarded Bodhidharma as a profound wisdom, and his influence also maximum. Bodhidharma is known as the founder of Chinese Zen Buddhism. The historical records of Zen Buddhism published in the late Tang Dynasty cannot be fully believed in the descriptions of Bodhidharma's life. I don’t know the details. However, there are two historical records of Bodhidharma that are the most reliable that exist today. One is recorded in Yang Xuanzhi's "Luoyang Jialan Ji". One is the "Biography of Bodhidharma" in Daoxuan's "Xu Seng Biography". Yang Xuan made an appointment with Bodhidharma at the same time, and Daoxuan was not far away. As for Bodhidharma's theory, there is "The Four Elements of Entering the Tao" recorded by Tan Lin. This article is quoted by Daoxuan. It is known that it existed before the early Tang Dynasty, so it should not be a forgery. Based on these books, here is a brief summary of Bodhidharma's life and teachings as follows.
Bodhidharma is a native of Nantianzhu or Yunbosi. The divine wisdom is clear and clear, and everyone who hears it understands it. Aspire to the Mahayana, meditate on the empty mind, understand the subtle and thorough, and study high. When he first came to China, he reached South Vietnam in the Song Dynasty, and at the end he traveled north to the Wei Dynasty.
I saw the magnificence of Yongning Temple in Luo. Since I was a hundred and fifty years old, I have visited many countries and traveled extensively. This temple is as beautiful as any in Jambudvipa. This is not the case in the ultimate Buddha realm. Singing Na Wu, holding hands together for days. He also tasted the Vajra of Xiufan Temple in Luoyang, which is also said to have obtained its truth. Bodhidharma first traveled to Songluo. Maybe he went to Ye. Follow where it stops and teach Zen. He often taught scholars the four volumes of "Lengjia" and destroyed Hua Luobin in the year of Tianping (534-537). Or, if you encounter poison, you will die. (Original)
Bodhidharma taught Huike the four volumes of Lankavatara and said: "When I look at the land of Han, this is the only sutra." The benevolent follow the deeds and live happily in the world. ’ However, every time Zen masters preached according to this sutra, masters such as Na and Man often regarded the four volumes of Lankavatara as the key to the Dharma. The descendants of the master will study this sutra. Bodhidharma's sect was called Master Lankan. According to the "Biography of Fa Chong" in the "Xu Seng Zhuan", Chong listened to "Dapin", "Three Commentaries" and "Lengjia" before Huihao, the master of the Three Commentaries. He also used the "Langha" arcana to track down his location after sinking for a long time.
‘When I met someone who could teach me, I taught it according to the "Southern Tianzhu Yicheng Sect". (Original) The original version of this sutra was translated by Qiunabhadra Tripitaka in the Song Dynasty and was written and received by Master Huiguan. Therefore, its literature and science are harmonious, and their actions and qualities are consistent. Only focus on wisdom, not words. Later, when Zen Master Bodhidharma spread his teachings to the north and south, he forgot his words and thoughts, and could not establish a correct view of the sect. Later, when he traveled to the Central Plains, Zen Master Huike created Gangnuo, which was despised by many literatures in the Wei Dynasty. Those who are proud of their sect can always be enlightened. ’
According to this lineage of Bodhidharma, the Song Dynasty translated "Lenga". His studies were quite different from those of his time. Because of being ridiculed. The descendants of Huike also knew that their method was quite different from the world. When he taught "Lengjia", he said that he relied on the "Southern Tianzhu Yiyang Sect", so he knew that some of the current lecturers did not follow this sect. The "Biography of Fachong" also narrates the inheritance of "Lengjia", saying that Zen master Youqian published four volumes of "Shu" and lawyer Shangde published ten volumes of "Lengjia Shu". ’ Then those who ‘rely on the Shen Lun’ ‘do not inherit Hui Ke’, that is, they do not ‘rely on the Southern Tianzhu Yiyang Sect’. Therefore, the "Southern Tianzhu Yicheng Sect" has its own mysterious purpose, which is different from those of Zen Master Qian and others who rely on the "Photography Theory". And what its mysterious purpose is, is something worth paying attention to.
The ‘Southern Tianzhu Yicheng Sect’ inherits the meaning of the Dharma nature of Prajna. What to say. Southern India is the birthplace of Nagarjuna Kongwang. Buddhism, from the small emptiness of the Dharma Dharma to the great emptiness of Prajna, all originated in South India. According to the "Continued Biography", Bodhidharma was born in southern Tianzhu, so he was influenced by the local academic style. The study of Nagarjuna comes from "Prajna". Sweep away all the officials and prove the truth. This is the ultimate attainment of Mahayana. Not only is it different from those who believe in Hinayana, but it is also different from those who believe in Mahayana. "Xu Seng Zhuan" "Zen Practice Chapter" discusses the Zen methods of the two sects of Sengchou and Bodhidharma: "However, if you look at the two sects, they are the two tracks of the vehicle. The place of remembrance is thick, and the Qing model can be respected." Mofaxu Zong, Xuanzhi is mysterious. If you are admirable, your love will be revealed easily. It is difficult to understand rationally if you are in deep darkness. 'The "Continued Biography" says that monks practiced the holy practice of "Nirvana" and the Four Mindfulness Methods. This means that Master Chou cultivates the mind according to the Four Mindfulness Methods contained in the Nirvana Sutra. Although "Nirvana" is a great sutra, the four principles of mindfulness are originally the most superior means of Hinayana. Sengchou particularly emphasizes the Four Mindfulness Methods, so it is different from Bodhidharma who adopted the method from the Mahayana Sect. Therefore, it is said that it is driven by two rails. The Four Mindfulness Methods include observing the body, observing feelings, observing the mind, and observing the Dharma. The steps are well-organized. The story is clear and easy to follow. The Mahayana Void Sect, with the wisdom of non-discrimination and the mind of gaining nothing, realizes the truth. Based on this correct view, you can achieve Bodhi. Therefore, its purpose is mysterious and mysterious. From the perspective of ordinary people, its principles are difficult to understand, but it must be enlightened by the sect.
What the Lankavatara Sutra says lies in the Void Sect of Formlessness. Although it is also a classic book of Dharma and ancestral lineage. However, his explanation is always focused on dispelling illusions and showing the truth. Those who have delusional thoughts are like those who hold on to obstacles and have endless dramas. The reality is the same as the body, which is the true Dharmakaya, which is also Nirvana. Bodhidharma masters walking meditation and observes the Dharma, realizing the truth. Because it must be consistent with the true nature of formlessness, the practice of contemplation is to eliminate all forms. You must put aside your sins and blessings, and forget both your emptiness and your possessions. You must have nothing to gain, and you must forget your words and cares. Therefore, there is another saying in Dao Xuanlun:
'Those who have Bodhidharma will deify and live in the sect, and explain Jiangluo. Mahayana wall view has the highest merit. (Original) Examine what he admires, and then his ambition to be dissolute will remain. Looking at his words, the origins of sin and happiness are two. The real and secular wings of the detailed husband have two wheels in the air. The emperor's net is not restricted, and no one who loves to see can be attracted. I've been thinking about this quietly, so I won't say anything. ’
The Mahayana Zen method practiced by Bodhidharma is called wall meditation. Bodhidharma has proven that there is no duality between truth and secularity. The observer on the wall is like a wall, its center is straight and unwavering, its mind is free of attachments, and all attachments are dispelled. The Middle Way explains it as the reality without form. With the mind of non-attachment, understand the true principle. The purpose of Bodhidharma Zen is this.
However, the so-called contract is called correspondence. Non-duality corresponds.
His unattached mind and his true principles have nothing to do with inside or outside. Therefore, Bodhidharma also came up with the meaning of mind nature. The nature of mind is the reality, the truth, and Nirvana. They are not two things. Tantra says, Bodhidharma talks about the heart. The oneness of mind and nature is the characteristic of Bodhidharma’s teaching. And it has the most important relationship with later Zen Buddhism. (Omitted)
Bodhidharma taught scholars the four volumes of Lankavatara. Dajian Huineng focused more on Vajra Prajna. From this, it seems that the difference between ancient and modern Zen is the appearance and nature of the Dharma. But not so. The mysterious decree of Bodhidharma is originally the principle of the Dharma Nature of Prajna. Historically, there are six proofs of this. (1) Take photos of mountains and wisdom, discuss three famous teachers, and focus on Zen methods. When he met Huike in Ye, he understood his meaning through words. It can be said that what the Master said can be said to destroy the self and eliminate the view, nothing better than this. (2) The purpose of Falang’s teaching is to achieve nothing. The Lankavatara taught by Bodhidharma also teaches that "if you forget your words and forget your thoughts, you will never get the correct view." (3) Daoxin teaches people to recite "Prajna". (4) Zen Master Farong studied under Master Maoshan Daming, the master of Sanlun Yuanjiang. The Zen people consider Rong Rong to be the founder of the Niutou Sect. Although this is not true, it can be seen that the Three Treatises are consistent with Zen. (5) Zen Master Huiming, who once wrote "Dapin Yi Zhang". His "Zhangxuan Fu" is recorded in "Guanghong Mingji". However, the "Records of the Master of Lankavatara" of Zen Buddhism was mistakenly attributed to Seng Can. It can be seen that the wisdom and destiny in the Prajna Sutra of the sect are very different in principle from the monk Can of Master Langjia. (6) Fa Chong, Master Langjia. However, he first studied it from Anzhou Huihao of the Three Treatises School, and later studied the meaning of Hui Ke's "Lengjia Sutra".
[Reference Materials] Volume 16 of "Extended Biography of Eminent Monks"; "Biography of Master Bodhidharma" by Jin Hechong; "Collection of Zen Essays" 2, "Research on the Historical Facts of Zen" ("Modern Buddhist Academic Series", ); Hu Shih's "Bodhidharma Examination" (the first part of "Hu Shih's Zen Studies"); Huagu Kuaitian's "History of Zen Thought" Volume 1; Suzuki Ojo's "Research on the History of Zen Thought" Volume 2; Yanagida Seishan's "Dharma's Quotations" "; Hakushou Ui, "Research on the History of Zen Buddhism"; Ruth Fuller Sasaki and Heinrich Dumoulin, "The Development-ment of Chinese Zen".