Bodhidharma

The Twenty-Eighth Ancestor, the Venerable Bodhidharma, was once asked by the Twenty-Seventh Ancestor, the Venerable Prajñātāra:

'Among all things, what thing is without characteristics?'The Master said, 'Non-arising is without characteristics.'The Ancestor said, 'Among all things, what thing is the greatest?'The Master said, 'The nature of Dharma is the greatest.'

He was of the Kshatriya caste. His original name was Bodhitara. He was the third son of King Siṃha of Southern India.

That king revered and honored the Buddha-dharma, surpassing his peers. On one occasion, he presented Prajñātāra with a priceless jewel. The king had three sons: the first was named Candraprabha, the second was Guṇaprabha, and the third was Bodhitara. The Venerable One, wishing to test the wisdom of the princes, showed the bestowed jewel to the three princes and said, 'Is there anything that can surpass this jewel?'The first and second said, 'This jewel is the most precious among the seven treasures; surely nothing surpasses it. If not for the Venerable One's power of the Way, who could receive it?'The third, Bodhitara, said, 'This is a worldly treasure, not yet sufficient to be considered supreme. Among all treasures, the Dharma treasure is supreme. This is a worldly light, not yet sufficient to be considered supreme. Among all lights, the light of wisdom is supreme. This is a worldly brightness, not yet sufficient to be considered supreme. Among all brightnesses, the brightness of mind is supreme. The radiance of this jewel cannot illuminate by itself; it must borrow the light of wisdom to illuminate it. Once this is discerned,'

'then one knows that this is indeed a jewel. Once one knows this jewel, then its preciousness becomes clear. If one clarifies its preciousness, the treasure itself is not a treasure. If one discerns the jewel, the jewel itself is not a jewel. The jewel itself not being a jewel means one must borrow the jewel of wisdom to discern the worldly jewel. The treasure itself not being a treasure means one must borrow the treasure of wisdom to clarify the Dharma treasure. The Master's Way, being the treasure of wisdom, now elicits the worldly treasure. Therefore, if the Master has the Way, his treasure manifests; if beings have the Way, their treasure manifests. If beings have the Way, the treasure of mind is likewise.'

The king's name was Siṃha. He revered and served the Buddha-vehicle, respected and made offerings, surpassing his peers. He also bestowed a priceless jewel. At that time, the king had three sons. The youngest was a bodhisattva. The Venerable One, wishing to test what they had attained, took the bestowed jewel and asked the three princes, 'This jewel is perfectly bright. Is there anything that can match this?'The first son was Candraprabha. The second son was Guṇaprabha. They all said, 'This jewel is the most honored among the seven treasures; surely nothing surpasses it. If not for the Venerable One's power of the Way, who could receive it?'The third son, Bodhitara, said, 'This is a worldly treasure, not yet sufficient to be considered supreme. Among all treasures, the Dharma treasure is supreme. This is a worldly light, not yet sufficient to be considered supreme.'

Among all lights, the light of wisdom is supreme. This worldly light is not yet sufficient to be supreme. Among all illuminations, the illumination of the mind is supreme. This pearl's radiance cannot illuminate itself; it must rely on the light of wisdom to discern this. Once this is discerned, one knows it is a pearl. Once one knows it is a pearl, one clarifies its treasure. If one clarifies the treasure, the treasure does not treasure itself. If one discerns the pearl, the pearl does not pearl itself. The pearl not pearling itself means it must rely on the pearl of wisdom to discern the worldly pearl. The treasure not treasuring itself means it must rely on the treasure of wisdom to illuminate the treasure of the Dharma. Thus, when the master possesses the Way, his treasure manifests. When sentient beings possess the Way, the treasure of their mind likewise manifests.

Because the time had not yet arrived, he remained silent and blended in.

He then asked, saying:

Among all things, what thing is without characteristics? The master said: Among all things, non-arising is without characteristics. The ancestor asked: Among all things, what thing is highest? The master said: Among all things, selfhood is highest. The ancestor asked: Among all things, what thing is greatest? The master said: Among all things, the Dharma-nature is greatest.

Among all things, what thing is highest? The master said: Selfhood is highest. The ancestor asked:

Among all things, what thing is greatest? The master said: The Dharma-nature is greatest.

After such dialogue, though master and disciple's minds communicated, they awaited the disciple's maturity. Later, the royal father passed away. While all mourned bitterly, Bodhitara alone entered samadhi before the coffin for seven days, then emerged. He then went to Prajnatara to seek ordination.

Prajnatara, knowing the time had come, allowed him to ordain and receive the precepts. Later, the master sat in meditation for seven days in Prajnatara's room. Prajnatara extensively pointed out the profound principles of zazen. Hearing this, the master awakened unsurpassed wisdom.

Then Prajnatara instructed, saying:

You have already attained thorough understanding in all dharmas. 'Dharma'means 'great penetration.'You should be named Dharma. Therefore, his name was changed to Bodhidharma.

The master, having ordained and received the dharma, knelt and asked:

I have now attained the dharma. To which land should I go to carry out buddha-work? Prajnatara then instructed: Though you have attained the dharma, remain in South India. After my nirvana, wait sixty-seven years, then go to China to guide a great vessel. The master also asked: Will there be those in that land who can become vessels of the great being? Will difficulties arise after a thousand years? Prajnatara instructed: Those who attain bodhi in that land will be beyond counting. Minor difficulties may arise. You should skillfully subdue them. When you go, do not dwell in the south. They there only delight in worldly achievements and do not see the buddha principle. He then presented a verse: 'Traveling by road, cross waters, again meet the sheep; Alone, solitary, secretly crossing the river. Under the sun, pitiable are the pair of elephant and horse; Two tender cinnamon trees long flourish.'

The Jingde Record of the Transmission of the Lamp states: 'You have already attained thorough comprehension of all dharmas. The name Bodhidharma means 'comprehending the great.'It is fitting to be named Bodhidharma.'Consequently, his name was changed. The master then addressed the Venerable One, saying: 'Since I have attained the Dharma, to which land should I go to carry out the Buddha's work? I humbly request your instruction.'The Venerable One said: 'Although you have attained the Dharma, you should not travel far yet. Remain in South India. After my nirvana, sixty-seven years from now, you should go to the land of China to establish the great Dharma medicine, directly pointing to those of superior capacity. Do not hasten your journey, lest it decline under the sun.'The master also asked: 'Are there great beings there who can serve as vessels for the Dharma? Will there be obstacles a thousand years hence?'The Venerable One said: 'In the land you will transform, those who attain bodhi will be innumerable. Sixty-some years after my nirvana, that country will face a calamity. One who emerges from within the water, wearing cloth, will naturally subdue it. When you go, do not dwell in the south. There, they only esteem active achievements and do not perceive the principle of the Buddha. Even if you go there, you should not remain long. Listen to my verse: (T 2076.51.217a14-23). You will see one person beneath the trees; he should attain the fruit of the Way.'He also said: 'Although China is vast, there is no separate path; it must rely on the steps of descendants. The golden rooster understands carrying a single grain, to make offerings to the arhats of the ten directions.'

The Tiansheng Expanded Lamp Record further asks: 'What will happen after that?'He said: 'After two hundred and twenty years, you will see one person beneath the trees. He will attain the fruit of the Way. Listen to my prophecy: Although China is vast, there is no separate path; it must rely on the steps of nephews and grandsons. The golden rooster understands carrying a single grain of rice, to make offerings to the ten directions.'Having received the seal of transmission in this detailed manner, he served attentively on the left and right for forty years. After Prajñātāra entered nirvana, his fellow student Buddhabhadra, having received Prajñātāra's seal, propagated alongside the Patriarch, while Buddhamitra further divided his followers, establishing six schools.

The Master, having taught the six schools, was revered far and wide. As he approached over sixty years of age, he knew that the conditions in China were ripe. He went to King Vijitapura and told him, 'Respect and honor the Three Jewels to bring forth abundant benefits. My conditions in China are ripe. Once the matter is accomplished, I shall return.'King Vijitapura, weeping with sorrow, said, 'What fault does this country have? What auspiciousness does that land possess? However, since the matter in China is already determined, please return swiftly. Do not forget the land of your parents.'The king personally escorted him all the way to the seashore. The Master sailed across the vast ocean, passing through three cycles, and arrived in the Southern Sea. It was the twenty-first day of the ninth month in the year Dingwei, the first year of Datong of the Liang dynasty (also said to be the eighth year of Putong; the era name was changed in March).

As recorded in the 'Jingde Chuandeng Lu,'he served diligently for nearly forty years without neglect. After the Venerable One passed away, he propagated the teachings in his own country. At that time, there were two masters: one named Buddhasena and the other named Buddhabhadra. Originally, they had studied the Hinayana meditation practices under the teacher Buddhabhadra. After Buddhasena met the Venerable Prajnatara, he abandoned the small vehicle for the great, and together with the teacher, they propagated the teachings. They were known as the 'Two Gates of Sweet Dew.'However, Buddhabhadra further diverged onto separate paths. The teacher thought to himself, 'The conditions in China are ripe; the time for teaching has come.'He first bid farewell to the ancestral stupa, then took leave of his fellow students. Upon reaching the king, he consoled and encouraged him, saying, 'Diligently cultivate wholesome deeds and protect the Three Jewels. My departure is not permanent; I will return soon.'Hearing the teacher's words, the king wept and said, 'What fault does this country have? What auspiciousness does that land possess? Since you, uncle, have a connection, it is not for me to stop you. I only hope you do not forget the land of your parents. Once the matter is accomplished, return early.'The king then prepared a large ship filled with treasures and personally led his ministers to escort him to the seashore. The teacher sailed across the vast ocean, enduring three cycles of cold and heat, and reached the Southern Sea. It was indeed the twenty-first day of the ninth month in the year Dingwei, the eighth year of Putong of the Liang dynasty. Because of this, he first met Emperor Wu of Liang, and so on. It is said, 'Do not dwell in the south,'meaning this. Because of this, he then went to Wei. It is said, 'floating on a single reed.'Commonly, people think 'a single reed'means one piece of grass. According to this, it is not that the Patriarch's body was carried on a single reed leaf. What is called 'a single reed'refers to a small boat for crossing, not grass. Its shape resembles grass. 'Again meeting a sheep'refers to Emperor Wu of Liang. 'Crossing the river in secret'refers to the river of Yangzhou.

Thus, he suddenly succeeded to Shaolin Temple on Mount Song. He then resided in the eastern corridor of Shaolin Temple. No one could fathom him. He sat in meditation all day long. Therefore, he was called the wall-gazing Brahmin. Without speaking loudly or teaching easily, he passed nine years. After nine years, through conferring skin, flesh, bones, and marrow to his four disciples Daofu, Daoyu, Zongchi, and Huike, he knew that their capacity was already ripe.

There was no measuring this. He sat in meditation all day long. Therefore, he was called the wall-gazing Brahman. He did not speak loudly or explain easily, and thus nine years passed. After nine years, when he entrusted the skin, flesh, bones, and marrow to his four disciples, Daofu, Daoyu, Zongchi, and Huike, he knew their capacity was already ripe.

At that time, there were two heretics named Bodhiruci and Guangtong Vinaya Master. Seeing the Master's virtue and teachings spreading throughout the land, and all people revering and honoring him, they could not bear their resentment. They not only threw stones, breaking the teeth at the front gate, but also administered great poison five times. The Patriarch, upon receiving the poison for the sixth time, placed it upon a large stone, whereupon the stone immediately cracked. He said, 'My transforming conditions have already been exhausted.'

Then he thought, 'I received the seal of confirmation from my former teacher and saw a great spiritual atmosphere in the land of the red region (China). I certainly knew there were vessels of the Great Vehicle here. However, since meeting Emperor Wu of Liang, the opportunity did not resonate, and I found no suitable person. I merely sat in cold solitude until I finally obtained the great being Shenguang, to whom I transmitted all the Way I had attained. The matter is now accomplished, and the conditions are exhausted. It is time to depart.'Thus, sitting upright, he passed away. He was buried at Xiong'er Peak.

Later, there is a story that he met Song Yun at the Congling Mountains, but in truth, he was buried at Xiong'er Peak.

This is the correct account.

From the Jingde Chuandeng Lu: 'The Emperor did not comprehend. The Master knew the opportunity did not resonate.'

Now, Bodhidharma is precisely the First Patriarch in China, according to the prediction of the Twenty-seventh Patriarch. From the very beginning, as a prince, he discerned the precious jewel. The Venerable One asked, 'Among all things, what thing is without characteristics?'

The master said: 'Not arising is formless.'Even if one calls it empty stillness, it is truly not formless. Based on this, it is said: 'Not arising is formless.'

Therefore, meeting the cliff standing ten thousand fathoms high, and realizing the brightly clear hundred grasses, one recognizes that each thing is not other, only oneself abiding in the dharma position. This is precisely not the bottom of non-arising. Therefore, it is not formless.

Not yet distinguishing heaven and earth, how much less discerning sage and ordinary? In this field, there is not a single dharma that can sprout, not a single dust that can defile. Therefore, this is originally not without things. It is precisely vast, empty, spiritually bright, and clearly aware without darkness. Here, nothing can compare; since nothing has ever come as a companion, it is the greatest of the great. Therefore, it is said: 'The great is named inconceivable.'Also, the inconceivable is named dharma nature. Even a priceless jewel cannot compare. The clear mind-light cannot be imaged. Therefore, this is worldly light, not yet sufficient to be considered superior; wisdom light is considered superior. Thus, one discerns and comes.

Although it is truly the teaching of heaven-bestowed wisdom, again, within seven days of zazen, hearing the profound principle of zazen explained, he aroused the unsurpassed path wisdom. Therefore, one should know: by carefully discerning and thoroughly reaching such a field, one knows there is realization by buddhas and ancestors, clarifies the already-realized by former buddhas, and must be a descendant of buddhas and ancestors. In this venerable one, there is particularly clear evidence. Although it was like natural wisdom, he again aroused the unsurpassed path wisdom. Later, he further penetrated the mind of protecting and maintaining it into the endless future, served for about forty years, and thoroughly investigated in detail.

In the Mahaprajnaparamita Sutra, Subhuti said to the Buddha: 'World-Honored One, this prajnaparamita arises for the sake of the great matter. World-Honored One, this prajnaparamita arises for the sake of the inconceivable matter.'Not forgetting the prophecy, he spent sixty years, passed through three cycles of cold and heat on the great sea's waves. Finally reaching the land of 'not knowing,'within nine years of cold sitting, he obtained a great vessel and for the first time propagated the true dharma of the Tathagata, repaying the great kindness of his former teacher. The hardships were beyond all hardships, the ascetic practices beyond all ascetic practices.

However, recently many learners, the times already shallow and their capacity dull and inferior, still wish for easy attainment. I fear such types are the kind of 'not attained claiming attained,'the arrogant ones, those of whom 'retreat is also good.'All you virtuous ones, carefully penetrate the recent causes and conditions, know the higher matter even more, break your heart, abandon your body, and practice the path intimately; then, with the unseen aid of all buddhas, you will directly accord with the realization of buddhas and ancestors. Do not think a little wisdom or partial understanding is enough.

There is also humble speech. Do you wish to hear it?

There is no direction, no boundary, no limit. How could there be anything even as large as the tip of an autumn hair?

Zhuangzi said: 'Under heaven, nothing is greater than the tip of an autumn hair, and Mount Tai is small.'