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Thread: Bodhidharma

  1. #61
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    Quote Originally Posted by David Jamieson View Post
    Buddhism was in China before Bodhidharmas arrival. Actually, quite a while before and so, he was the first patriarch of Ch'an, but not of Buddhism in China as indicated by the list provided above.
    As I had noted in my post

    list of Ch'an school's patriach before bodhidharma
    of course buddhism was in china before bodhidharma, but bodhidharma's transmission was a transmission that is outside of scripture. this particular teaching (dhyana school) was not available in China until bodhidharma's arrival. This is the direct path of enlightenment in present body as opposed to the gradual path that was more readily available in China at the time.
    dazed and confused

  2. #62

    Bodhidharma

    Because of nationalism in China and Hindu chauvinism in India- Bodhi dharama
    is somewhat of a neglected figure. And- because of differences in historical traditions in India, China and the West- legends and facts get mixed up.
    But if one understands basic Chan epistemology- the relationship with the dhyana tradition among India based Mahayana schools is fairly clear to many careful thinkers.
    Buddhism went to China and other places fairly quickly via travelling monks after the death of Sakyamuni. The mind to mind transmission of Chan and Zen can be seen in the Buddha/Kasyapa wordless transmission- a flower and a smile. The distinctive nature of Chan was and is quite different from other forms of Buddhism.
    The Chinese traveller Huen Tsang who brought many classic texts from India to China helped develop the Idealist shool which is different from Chan.
    Buddhism in India was once widespread not only in the Ganges valley but extended north to Afghanistan and to the southern tip of India.
    The resurgence of Hinduism- through Shankara's Advaita Vedanta and the work of Hindu kings, Brahminic arrogance and dogmatism,corruption in teaching and the coming of Islam among other things unfortunately cotributed to decline of Indian interest and understanding of Buddhism.
    Chan is so distinctive- if Bodhidharma didnt exist- he would have to be invented.
    His orally transmitted sermons specially "The Outline of Practice" clearly has an Indian stylistc flavor in the analogies and examples.
    South India once was great home for both Buddhism and jainism. The Bodhidharma is said to have been born in Kanchipuram in the pallava dynasty.
    South India had maritime contact with China and southeast Asia. By the time Bodhidharma arrived in Canton-China via cam ran bay in Vietnam..there were thousands of buddhist temples in China, colonies on indian monks and Chinese and even Korean travellers returning from India. Its possible that the Bodhidharama received martial training as an youth. I doubt that he started martial arts in China. However- yogic body control and mastery of breath was indeed common to Buddhism and Hinduism and added an additional dimension to activity.. What was distinctive about Dhyan(sanskrit), Chan, Zen (or Zan in Pali) was its dependence on disciplined observation and experience rather than scri ptural memorization and ritual.... though reportedly Bodhidharma spoke favorably about the Lankavatara sutra.,
    "Sutra" is literallya "thread" that holds things together.
    Careful reading of Hui neng or Dogen(Shobygenzo-in Japan) parallels the insight of the Bodhidharma in "The Outline of Practice".

    joy chaudhuri

  3. #63
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    Quote Originally Posted by WanderingMonk View Post
    As I had noted in my post



    of course buddhism was in china before bodhidharma, but bodhidharma's transmission was a transmission that is outside of scripture. this particular teaching (dhyana school) was not available in China until bodhidharma's arrival. This is the direct path of enlightenment in present body as opposed to the gradual path that was more readily available in China at the time.
    As I understand it, it is said that Bodhidharma took Hui ke as his disciple and transmitted the lankavatara sutra to him. This sutra is considered the seed of Ch'an although it is true that the living practice of Ch'an is not dependent on scripture. It doesn't wholly discount it though. Ironically enough, there are many writings on Ch'an from within it's sects.

    And the enlightenment they offered was popular because it extended the freedom of attaining buddhahood to the non initiate or layman. Prior to this idea in buddhism, it was thought that buddhahood could only be obtained by the initiates through entrance to monastic practice and diligent and rigid adherence to the buddha law as prescribed by writings.

    So, the school of Buddhism that was offered by the likes of Bodhidharma was very appealing to the greater public. It was perceived as an easier path. And one could gain karmic merit through good deeds which would pile up life after life until buddhahood was attained. More good deeds, the quicker the path to salvation. And everyone could play!
    Last edited by David Jamieson; 09-04-2006 at 08:34 PM.
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  4. #64
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    Quote Originally Posted by David Jamieson View Post
    As I understand it, it is said that Bodhidharma took Hui ke as his disciple and transmitted the lankavatara sutra to him. This sutra is considered the seed of Ch'an although it is true that the living practice of Ch'an is not dependent on scripture. It doesn't wholly discount it though. Ironically enough, there are many writings on Ch'an from within it's sects.
    When I read the phrase "transmission outside of scripture", to me, it means that it was a teaching that was passed down from master to student and was not written down in the scripture. The early scriptures came about because Shakyamuni's surviving students felt a need to organize and formalize the buddha's teaching to avoid corruption after he entered nirvana. But, these scriptures would not encompass all that Shakyamuni taught. Since the dao that can be spoken is not the true Dao. True transmission is sometime just a couple insightful advises to a student that is on the verge of breakthrough while general transmission is often weighted down with alot of perpherial stuffs. So, Dhayana is not a school that felt scriptures are unnecessary or irrelevant, it is a school that received some key insights from Shakyamuni which cut through some of the unnecessary perpherial materials.


    And the enlightenment they offered was popular because it extended the freedom of attaining buddhahood to the non initiate or layman. Prior to this idea in buddhism, it was thought that buddhahood could only be obtained by the initiates through entrance to monastic practice and diligent and rigid adherence to the buddha law as prescribed by writings.
    something somewhat tangential, when one says, seek the refuge in the three jewels of buddha, dharma, and sangha, what exactly does this sangha refers to?

    does it really mean any person who is a ordained monk/nun or does it means more than that?

    for when Shakyamuni originally taught the law, he had five hundred students who attained arahat fruition. did the sangha refers to sangha who have attained spiritual enlightenment or just any mundane sangha who is going through with the motions?


    So, the school of Buddhism that was offered by the likes of Bodhidharma was very appealing to the greater public. It was perceived as an easier path. And one could gain karmic merit through good deeds which would pile up life after life until buddhahood was attained. More good deeds, the quicker the path to salvation. And everyone could play!

    To say it is appealing because it doesn't not involve becoming ordained monk to attain enlightenment might be true. However, I will question the assertion that it was perceived as an easier path. Ch'an is a step function. It is either nothing or enlightenment. You got no way to measure your progress. To say that one can gained karmic merits through good deeds which bring about buddhahood seems to be a direct contradiction to Bodhidharma's advise when he encountered Emperor Wu of Liang Dynasty (I admit I am probably misreading your sentences). Bodhidharma told him that meritous deeds actually does not have a direct effect on how fast one gain enlightenment.

    May I entertained you with this butchered translatioin of the platform sutra

    The verse of No-phenomenon in the Sixth Patriarch's Platform Sutra states:

    "Confused people cultivate blessing and not path of enlightenment.
    Claiming blessing cultivation is path to enlightenment.
    Although alms-giving and offerings bring boundless blessings,
    Origin of the three poisons is the heart.
    Planning to annihilate offenses through cultivating blessing,
    Despite gaining future blessings, offenses remain
    If purge the causes of offenses in the heart,
    That is what is called true repentance in self-nature.
    Suddenly realize the Mahayana's true repentance,
    Cease deviancy and practice righteousness, then no offense.
    Often contemplate self-nature in the study of the path,
    Promptly become the same as Buddhas.
    My patriarch only transmitted this sudden awakening practice,
    Universally wishing [everyone] to see Buddha nature sharing the same body.
    If desire to search for the dharma body,
    Leave all dharma phenomena and purify the heart.
    Diligent cultivate self-view don't be lax,
    if the stream of thoughts does not cease then this life is wasted.
    If awaken to Mahayana and see true nature,
    piously join palms and diligently seek with devoted heart."

    for if one accumulate positive karma thinking it will help him, he would do so. yet, in his next life, he could become deluded and all of his good karma would suddenly become a great weapon to do harm thereby postponing his enlightenment. for someone who accumulates great blessing for living a austere life, he might be reborned into a wealthy household in the next life. It is of good probability that he might be corrupted by friends of ill-repute because wealth is such a great magnet for people of that ilk. Then, the wealth and power at his disposal might become a mean to do great harm to himself and others. Hence, the act of accumulating positive karma without guidance of wisdom may prove to be a deluded man's folley.
    Last edited by WanderingMonk; 09-05-2006 at 08:52 AM.
    dazed and confused

  5. #65
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    sangha is, well to me, is just community united in common goal and view and practice.

    buddha to me, refers to the buddha nature within all of us.

    dharma is of course cut a dried as "law" that is to say, adherance to teh 8 fold path as prescribed by shakyamuni buddha in order to come to understand what you as a being really are and how to interact with the world and universe around you.

    i would add that terms such as greter vehicle and klesser vehicle are outmoded and in some cases considered derogatory. the schools themselves have come to be more widely used in phrasology wrapped around buddhism.

    there si no mundane sangha and yet all sangha are mundane. that's the nature of duality and how we form systems within our unavoidable reliance on duality to function and grasp the realities of the day to day world.

    As for perceiving what is, and what "really" is, that was teh point i was trying to make in regards to extending the possibility of buddha attainment to the general populace.

    It was perceived as easier because it didn't mean that you would have to go through the arduous and rigid practices of monastic life. you could be a laymen and still make approach. It still took the hard work ultimately, but just not in the form of monastic living and monastic protocol. This was the appeal and the error of perception all in one.

    With time and practice, people eventually come to realize that anything with real value is not easy to attain. Most certainly not understanding the true nature of ones self which is what the practice of Ch'an is geared towards.

    thanks for you transliteration.
    I have read of no-phenomenon in teh Lotus sutra as well in context to the instruction made to those people on how to deal with and see phenomena such as magic tricks, illusions and so on.

    In some respects I believe there is an aspect of passive nihilism in phases along the path. If one can't get past the idea of all is mind and therefor does not actually exist. In our lifetime, things do exist and effect and affect the world and the things within it. However, the framework and construct can and oftemn does change with every generation.

    you and I do not live in the same world our grandfathers lived in. We don't percieve our world in teh same way, because it is not the same, it changes with every mind that effects and affects change in the existing generation.

    many of us, if not virtually all of us get caught in this erroneous perception and understanding of reality. some take the path of passive nihilism while others move through that and get a bigger picture..so to speak.

    very interesting topic though to say the least. thanks very much for discussing.
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  6. #66
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    Slightly OT

    Not even a book really, but kind of cool.
    Unusual flat-pack daruma voted Japan’s most fascinating souvenir
    Oona McGee 11 hours ago




    If you’re looking for a unique Japanese gift that’s light in your luggage but heavy in tradition, then this is the item for you. It’s called the KD Daruma (Knock-Down Daruma) and it’s modelled on the centuries-old, round, good-luck talisman which symbolises Bodhidharma, the founder of the Zen sect of Buddhism. This modern take on the daruma features a flat-pack design and clever assembly so unusual it’s just been awarded first prize as Japan’s most fascinating souvenir in a competition held by the Japan Tourism Agency. We take a closer look at the details to see what makes this little novelty so charming.



    Three local companies in Takasaki City, Gunma Prefecture, worked together to form “occS”, which released the product in July last year. Takasaki is renowned throughout Japan as the largest producer of daruma dolls, which are traditionally made from paper mâché and then painted a vivid shade of red. The city is even home to the famous Shōrinzan, otherwise known as the ”daruma temple,” where it’s claimed the first dolls originated in the late 17th Century.



    The KD Daruma comes in two versions: plywood or cardboard. The plywood model, at 3,990 yen (US$38.84) is sturdier and lighter in colour than the cardboard version, priced at 1,890 yen (US$18.40). Both versions are assembled with flat pieces created by a laser cutter.



    In keeping with the country’s efforts to promote “cool Japan” to the world, the packaging is simple and modern, with details and instructions printed in both Japanese and English.



    The design even allows you to use the doll as it’s traditionally intended: by giving it one black eye with paint or a marker as you wish for success at the beginning of a venture. Once the goal has been realised, the other eye can be painted on. Cardboard makes a great surface on which to draw eyes!



    On sale online through Amazon Japan, this piece of industrial art manages to exude a zen-like tranquility with its negative space and simplicity. It’s a surprisingly perfect blend of modern and traditional Japan in one easy-to-handle package!
    Gene Ching
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  7. #67
    I love the Red Pine book:
    http://www.amazon.com/The-Zen-Teachi.../dp/0865473994

    It is transcriptions of Bodhidharma speaking to the monks. He is a total bad ass, and the sermons are just as valid and pertinent today as then.

    And also highly recommend all the books on Chan/Zen by Huai-Chin Nan:
    http://www.amazon.com/Huai-Chin-Nan/...3532098&sr=1-4
    Last edited by YMAA_com; 02-27-2014 at 01:16 PM.

  8. #68
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  9. #69
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    Research

    You might find, The Northern School and the Formation of Early Ch’an Buddhism, by the Buddhist scholar, McRae helpful. McRae was also the author of: Seeing through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism, as well as many important articles. In addition, he wrote one of the few English translations of the Vimalakirti Nirdesa Sutra for the Numata Center for Buddhist Translation and Research. McRae, who had previously taught at Cornell University and Indiana University, was serving as a lecturer at Komazawa University in Tokyo at the time of his death in 2011.

    Although difficulty to find the monograph by renown Buddhist scholar, Dr. A.W. Barber titled: The Practice Lineage of Tathagatagarbha. it is interesting as well.
    (see: http://en.wikipedia.org/wiki/Tathāgatagarbha_Sūtra)

    rik
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    Quote Originally Posted by ngokfei View Post
    Since Shaolin is the basis for many styles taught today, I've kind of developed an interest in who he was and what he taught (MA/Chan). A friend of mine sent me the following books which I think you all would like.

    "The Bodhidharma Anthology - The Earliest Records of Zen" - Jefferey L. Broughton
    ISBN 0-52-021972-4.

    This is a translation of one of the 100's of scrolls found from the Tang dynasty that were found hidden in the Mo-Kao Grottoes of Northwest China in the town of Tun Huang.

    "Zen Buddhism: A History" Heinrich Dumoulin
    ISBN 0-02-908260-9

    A two volume set (India & CHina) & (Japan & Tibet). Good overall information on Buddhism and Bodhidharma.

    "Daruma: The Founder of Zen in Japanese Art and Popular Culture" - H. Neill McFarland
    ISBN 0-87011-817-X

    Starndard Biography but has alot of Statues, Paintings which are quite unique. Especially the one of him in a "House of Pleasure". P24/


    Do any of you have any additional books you would recommend?

    eric Hargrove
    ngokfei@juno.com
    Last edited by r.(shaolin); 03-02-2014 at 09:45 PM. Reason: typo

  10. #70
    [QUOTE=YMAA_com;1262589]I love the Red Pine book:
    http://www.amazon.com/The-Zen-Teachi.../dp/0865473994
    ------------------------------------------------------------------------------------

    I do too. The first sermon- Outline of Practice- has the most original sanskritic flavor reflecting the Indian origin of
    the Bodhidharma.


    The Lankavatara sutra was supposedly Bodhidharma's favorite. But the Outline of practice is so elegant, simple and a clear example of zen.

    "Zen", "Chan" and "Dhyan" are simply Japanese, Chinese and Indian terms for the same thing.


    Some of Suzuki's notes shows that while he translates well his understanding is nowhere near that of Dogen.


    joyotpaul chaudhuri

  11. #71
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    The Daruma doll....

    FELL DOWN

    This is totally OT but I have a soft spot for Miike films.
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  12. #72
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    Slightly OT

    I saw this on Facebook today and was reminded of the myth of Tamo crossing the Yangtze on a reed. I didn't realize that this was even a thing.

    https://www.facebook.com/trendinginc...type=2&theater
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  13. #73
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    A recount of the Bodhidharma myth

    The Story Of The South Indian Prince Bodhidharma Who Founded Zen Buddhism And Shaolin Kung Fu

    10 days ago



    Born a prince in Pallava kingdom in South India to the king of Kanchipuram, Bodhidharma left kingdom at an early age to follow the Mahayana path and became a monk.
    The youngest of three brothers, Bodhidharma was trained in breathing exercises as he was born with a breathing disorder. He was also trained in Dravidian warfare and self-defense techniques.
    Bodhidharma studied Dhyana Buddhism and became the 28th patriarch of this religion. At the age of 22, Bodhidharma attained enlightenment and was sent to China as a messenger.
    It was Gautama Buddha who taught Dhyana or meditation but it was after 100 years that Bodhidharma took meditation to China where it became Chan and spread to other countries like Indonesia, Japan and to the Far East where it became Zen. In Chan texts, Bodhidharma is referred as `The Blue-Eyed Barbarian’. His teachings and practice were based on meditation and Lankavatara Sutra.
    Bodhidharma is also regarded as the founder of weaponless fighting art, which gave birth to modern day martial arts. Read on to know more.


    Shaolin Temple.



    Buddhbhadra or Ba Tuo was an Indian monk who went to China in 495 AD to teach Xiao Sheng Buddhism, a form of Buddhism. Emperor Shao Wen gave the monk some land at the foot of Shaoshi mountain and it was on this land that Ba Tuo founded the Shaolin Temple.


    Bodhidharma arrived in China 32 years after Shaolin Temple was founded.



    Bodhidharma crossed through Guangdong province and entered China while he was practising Da Sheng (Mahayana) Buddhism and was known as Da Mo. He was greeted by a large crowd who had heard about the famous Buddhist master and wanted to hear him speak. But he sat down to meditate for many hours. After completing his meditation, Bodhidharma rose and walked away without saying a word. This action of his had a profound effect on the crowd and this incident made Bodhidharma even more famous.

    Bodhidharma became so famous that Emperor Wu invited him.



    Emperor Wu ruled the southern kingdom of China and invited Bodhidharma to his palace. The emperor talked to Bodhidharma about Buddhism. The emperor was hoping to receive praise from Bodhidharma but his negative response enraged Wu who ordered Bodhidharma to leave and never return.
    Bodhidharma smiled and left.


    Master Bodhidharma and his follower Shen Guang.



    It was in Flower Rain Pavilion in Nanjing city that Shen Guang first saw Bodhidharma. Shen Guang was an army General who had killed several people in battle. He changed after realising that one day someone would kill him. So, he decided to become a Buddhist monk.
    While delivering a speech, Shen saw Bodhidharma nodding his head to say yes. At times, he conveyed no through his head movement. It angered Shen Guang. He removed beads from his neck and flung at Bodhidharma.
    The beads knocked out two front teeth of Bodhidharma. Instead of reacting, Bodhidharma smiled and walked away. Shen Guang was astonished at this reaction and started following Bodhidharma.

    Shen Guang followed Bodhidharma for 13 years before Bodhidharma agreed to teach him.



    Shaolin monks invited Bodhidharma to stay at the temple but Bodhidharma did not reply and went to a cave on a mountain behind the Shaolin Temple and began meditating facing a wall in the cave. He meditated for nine long years as Shen Guang stayed outside the cave as a guard. Both Shen Guang and Shaolin monks would request Bodhidharma to teach them and stay at the temple but he never responded.


    The Bodhidharma Ting at the Shaolin Temple.



    At the end of nine-year meditation, Shaolin monks made a special room, Bodhidharma Ting, for Bodhidharma and invited him again to stay at the temple. Bodhidharma did not respond but stood up and went to the room and began meditating again. Here too Shen Guang followed Bodhidharma and stood outside the room for another four years.

    Bodhidharma agreed to teach Shen Guang only when red snow fell from the sky.



    By the end of the fourth year, Shen Guang had been following Bodhidharma for thirteen years and had become very angry. He picked up a large block of snow and hurled inside Bodhidharma’s room breaking his meditation. Shen Guang demanded to know when Bodhidharma would teach him to which the monk replied when red snow will fall from the sky.
    Shen Guang cut off his left arm with his own sword and whirled the severed arm around. The blood from the arm froze in the cold and fell like red snow and hence Bodhidharma agreed to teach Shen Guang.
    continued next post
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    Continued from previous post

    The teachings of Bodhidharma at Drum Mountain.



    The Drum Mountain in front of the Shaolin Temple is flat on top. Each year Bodhidharma would dig a well with a monk’s spade on the Drum Mountain and asked Shen Guang to use that water for all his needs. In first year, the water was bitter. In second year, the water was spicy, the third year water was sour and in the fourth year, the water was sweet. It made Shen Guang realise that water represents phases of life.
    Without saying anything, Bodhidharma taught Shen Guang important lessons of mind-to-mind and heart-to-heart way of learning. This communication is called the ‘action language’ and is the foundation of Chan Buddhism that Bodhidharma taught at Shaolin temple.

    Shen Guang was the first disciple.



    Shen Guang was given the name Hui Ke and became the abbot of Shaolin Temple after Bodhidharma. The disciples and monks of the Shaolin Temple still greet each other using their right hand only to pay respect for the sacrifice Hui Ke made.

    The Shaolin monks and their exercises.



    The Shaolin monks translated Buddhist scriptures from Sanskrit and Pali to Chinese to allow the common man to practice the religion. Since they bent over the desk to write the scriptures manually, it affected their health. As a cure, Bodhidharma taught them Hatha and Raja yoga, which were native to India. The exercises were designed to improve internal and external strength and were based on the movement of eighteen animals including the snake, deer, leopard and tiger.

    Shaolin Temple imbibed martial techniques taught by Bodhidharma.



    Shaolin monks were trained to fight wild animals and bandits in the remote areas where the temple was built. The monks blended fighting techniques with the teachings of Bodhidharma.

    Martial arts at the Shaolin Temple.



    Bodhidharma introduced boxing in monastery as a form of exercise for Shaolin monks. He initially taught the monks in the ancient Indian style of armless combat which mainly used punching and fist techniques called as Vajramusthi which the prince Bodhidharma had learned in India. This technique is the basis of Shaolin style of fist fighting – Chuan-fa (way of fist).

    Kung Fu.



    The ground rules of martial arts were laid down by Bodhidharma. He said it should never be used to hurt or injure needlessly. Bodhidharma’s fighting techniques were formalised into a martial art style known as Lohan (Priest-Scholar) that contained 18 positions and hand movements and was the basis of Shaolin Arts and Chinese Temple Boxing.
    The 18 positions were improvised and enhanced to 170 by two Shaolin monks, Ch’ueh Yuan and Li-shao and are the basis of Kung Fu which probably is the best known of all Asian unarmed martial arts.

    Bodhidharma brought tea to China.



    Legends have it that tea bushes sprang from the ground where Bodhidharma cut off his eyelids while meditating so that they would never close again. It is believed that this is the main reason for tea being so important for meditation as it helps the meditator to stay awake.

    From Chan in China to Zen in Japan.



    The imaginations of Samurai warriors were stimulated with Bodhidharma’s concept of spiritual, intellectual and physical enlightenment. They made Zen their way of life and Daruma (Dharma – name for Bodhidharma) for them was a legend.
    Bodhidharma is a popular icon of Japanese culture, folklore, and politics. The Daruma doll with its wide open eyes and lack of legs (Bodhidharma’s legs seemingly withered away because of his constant sitting position while meditating) which depicts Bodhidharma seated in meditation is one of the most popular talismans for good luck. The doll when knocked on its side, pops back up to its upright position symbolising perseverance in life (nana korobi ya oki – falling seven times and rising the eight-time).

    “I am going home”, said Bodhidharma three years after his death.



    Ambassador Song Yun of northern Wei is said to have seen Bodhidharma three years after his death, walking with a shoe in his hand at the Pamir Heights. When the ambassador asked where he was going, Bodhidharma replied, “I am going home”. And when Song Yun asked why he is holding his shoe, Bodhidharma said, “You will know when you reach the Shaolin monastery. Don’t mention that you saw me or you will meet with disaster”.
    After returning to the palace Song Yun told the emperor of the encounter he had with Bodhidharma and was sentenced to prison for lying as the emperor said that Bodhidharma was already dead and buried in a hill behind the Shaolin Temple. After this incident, the grave of Bodhidharma was exhumed and was found to contain only a single shoe. The monks said “Master has gone back home” and prostrated three times: “For nine years he had remained and nobody knew him; carrying a shoe in hand he went home quietly, without ceremony”.
    continued next post
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    continued from previous post

    Ten life lessons from Bodhidharma.



    #1 Be utterly present
    “Buddha means awareness, the awareness of body and mind that prevents evil from arising in either.”
    #2 When you see mind, you see Buddha
    “The Buddha is your real body, your original mind.”
    #3 Watch your breath
    “The mind is always present. You just don’t see it.”
    #4 Detach from all needs
    “The essence of the way is detachment.”
    #5 Put an end to Karma
    “To go from mortal to Buddha, you have to put an end to karma, nurture your awareness, and accept what life brings.”
    #6 Free yourself from words
    “Freeing oneself from words is liberation.”
    #7 Plant good seeds early in your life
    “If we should be blessed by some great reward, such as fame or fortune, it is because of the fruit of a seed planted by us in the past.”
    #8 Reason and practice
    “Many roads lead to the path, but basically there are only two: reason and practice.”
    #9 Remain calm in all situations, either good or bad
    “Those who remain unmoved by the wind of joy silently follow the Path.”
    #10 Take charge
    “Buddhas move freely through birth and death, appearing and disappearing at will.”
    It was the legendary Bodhidharma who first proclaimed, “Directly point to the human mind; see one’s nature and become a Buddha; do not establish words and letters.
    I liked the initial painting - surreal, yet based on the Songshan statue I helped build.
    Gene Ching
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