image of The Bodhidharma Anthology – The Earliest Records of Zen by: Jeffrey L. In the early part of this century, the discovery of a walled-up cave in northwest. One of these recovered Zen texts is the Bodhidharma Anthology, a collection of seven pieces. Of the numerous texts now attributed to Bodhidharma, the “first. (English:) Bodhidharma: The Treatise on the Two Entrances and Four Practices ( Magyar:) .. Broughton, Jeffrey L. The Bodhidharma Anthology: The Earliest.
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Search the history of over billion web pages on the Internet. Full text boehidharma ” Broughton, Jeffrey L. Lilienthal imprint honors special books in commemoration of a man znthology work at the University of California Press from to was marked by dedication to young authors and to high standards in the field of Asian Studies.
Friends, family, authors, and foundations have together endowed the Lilienthal Fund, which enables the Press to publish under this imprint selected books in a way that reflects the taste and judgment of a great and beloved editor.
He was the third son of a great Indian king. His divine insight was clear; whatever he heard, he understood. His ambition lay in the Mahayana path, and so he put aside his white layman’s robe for the black bodhidhatma of a monk. He merged with the sagely lineage and made it flourish.
His dark mind was empty and quiescent. He comprehended the events of the world. He understood both Buddhist and non-Buddhist teachings. His virtue surpassed that of the leaders of the age. Of scholars who had extinguished Dharma: The word dharma has a range of meanings in Buddhist texts Two of the most bodhidhsrma are the teaching of the Buddhas Law; Doctrine; Dharma; sometimes referring to the suttas that set forth the Dharmaand the fundamental elements of ex,s ence dharmash There are a number of lists of dharmas, one of the moTl dhala!
Though Bodhidharma is here referred to as the 2! At the time his only disciples were Tao-yu and Hui-k’o.
These two monks, even though bom later, showed a superior aspiration for bodhieharma lofty and distant. Fortunately they met the Dharma Master and served him for several years.
They reverently requested him to antuology them; they readily perceived the master’s intention. The Dharma Master was moved by their pure sincerity and instructed them in the true path: This is the quieting of mind of the Mahayana Dharma. Make no mistake about it. Thus quieting mind is wall-examining. Thus giving rise to practice is the antthology practices. Thus according with things is protection against derision. Thus [implementing] devices is to implement devices without attachment.
This brief preface draws upon the meaning in the following text. Now, in entering the path there are many roads. To summarize them, they reduce to two types. If one rejects the false and reverts to the real and in a coagulated state abides in wall-examining, then self and other, common man and sage, are identical; firmly abiding without shifting, in no way following after the written teachings—this is mystenously tallying with principle.
It is nondiscriminative, quiescent, and inactive; we call it entrance by principle. This is an allusion to AnalectsTzu-han: The significance of the phrase ju-shih is unclear. What are the four? The first is the practice of requiting injury; the second is the practice of following conditions; the third is bodhidhafma practice of having nothing to be sought; and the fourth is the practice of according with Dharma.
If the practitioner who is cultivating the path encounters suffering, he thinks to himself: I, from the past, across innumerable eons, have become estranged from the root and followed after the branches, have flowed along in various existences, producing a great deal of ill will and hatred, antagonizing and harming others endlessly. Though there is no transgression on my part in the present, this suffering is the ripening of bad karma-fruits of the faults of my past lives.
It is something that neither the gods nor men have put upon me. With satisfaction I will bear and accept it, with absolutely no ill will or complaining.
Because you comprehend the underlying reason behind it. Taking ill will as an opportunity, one advances on the path, and therefore it is called the practice of requiting injury. As bodhidharms the second, the practice of following conditions, sentient beings lack a self and are all whirled around by conditions and karma; suffering and joy are to be equally accepted, for both arise from conditions.
If I encounter excellent antholofy recompense, such as honor and so forth, it is in response to causes in my past lives. Even if I should encounter such recompense in the present, the necessary conditions for it will exhaust themselves, and it will again cease to exist.
What is there to be joyful about in its existence? Anhtology and loss follow conditions. Mind has neither increase nor decrease. Therefore, it is called the practice of following conditions.
Bodhidharma Anthology, The –
As to the third, the practice of having nothing to be sought, worldly people are in a perpetual state of delusion; everywhere they are covetous and attached, and this is called seeking. The person of insight awakens to reality: Principle is the obverse of the conventional; quiet mind and winds of joy: Merit and Darkness always follow each other. If one comprehends this locus, then in his various existences he will stop thoughts and have no seeking.
As to the fourth, the practice of according with Dharma, the principle of intrinsic purity is viewed as Dharma. According to this principle, all characteristics are void, without defilement and without attachment, without this and that. In Dharma there is no self, because it is free of the impurities of self. The Dharma substance has no stinginess; in terms of your life and property, practice giving, your mind free of parsimony. You will comprehend the three voidnesses, solicit nothing, and be attached to nothing.
This is self-benefit, but, in addition, it can benefit others; it also can Merit and Darkness: They are sister goddesses. The beautiful Merit enters a house and announces to the owner that she has the power to bestow all sorts of valuable things. The happy owner makes offerings to her and then sees the ugly and unkempt Darkness outside his gate.
Darkness announces that her visit to a house brings its complete loss of wealth. The owner threatens her with a knife in order to make her leave. Darkness tells him that he is very stupid, that the one in the house is her sister, and that they always come and go together.
To drive away one is to drive away the other. The owner says he has no need of either and they may leave. When they do so, he is very happy. Every world of the Buddhist cosmos has a Mount Sumeru at its center and is divided into three planes of sentient existence. The realm of desire has six desire heavens with six classes of gods above, in the middle the human world of four great continents, and below the eight great hells.
Above this is the realm of form, in which all objects are pure form shape and color. It is divided into four dhyanas, which are in turn divided into a total of seventeen heavens. On top is the formless realm, in which nothing material exists. It is divided into four stages.
When you give in this spirit, the other five perfections follow suit. In order to eliminate false thought one practices the six perfections, and yet there is nothing that is practiced. This is the practice of according with Dharma. First Letter 3 – I have always admired the former wise ones. I have broadly cultivated all the practices. I have always esteemed the Pure Lands of the Buddhas bodhidarma looked up to atnhology teachings that have come down to us as a thirsty man longs for water.
Those who have been able to meet Sakyamuni Buddha and realize the great path are in the millions; those who have obtained the four fruits are numberless. I really thought that the heavenly mansions were another country and the hells another place, that if one were to attain the path and get the fruit, one’s bodily form would atnhology. I unrolled sutra scrolls to seek blessings; through pure practice I [tried to produce karmic] causes. In confusion I went around in circles, chasing my mind and creating karma; thus I passed many years without the leisure to take a rest.
Then for the first time I dwelled upright in dark quiescence and settled external objects in the kingdom of mind. However, I had been bodhifharma false thought for such a long time that my feelings led me to continue to see characteristics.
I came to the point where I bodhidhatma to probe the difficulties inherent in these illusionary transformations. In the end I clearly apprehended the Dharma Nature and engaged in a coarse practice of Thusness. For the first time I realized that within the square inch of my own mind there is nothing that does not exist. The bright pearl comprehends clearly and bodhidharmaa penetrates the deep tendency of things.
From the Buddhas above to the wriggling insects below there is nothing that is not another name for false thought. They are the calculations of thought. And so I have other five perfections: In addition to giving, the supreme virtues of Buddhas that are cultivated by bodhisattvas include: Thusness tathata means true essence, actuality, truth, things as they are.
It is a synonym for the truth of the highest meaning. If you bohidharma time, unroll and read it: Through cross-legged sitting dhyana, in the bodhidbarma you will necessarily see the Original Nature.