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as another reports; or did he go to Japan, as still another story would have it? The story that has been the most enduring (recorded in a Sung work, Ching-te ch'uan-teng-lu) tells that after nine years at the Shao-lin monastery decided to return to India and called together his disciples to test their attainment. The first disciple reportedly said, "As I view it, to realize the truth we should neither rely entirely on words and letters nor dispense with them entirely, but rather we should use them as an instrument of the Way." To this, Bodhidharma replied, "You have got my skin." Next a nun came forward and said, "As I view it, the Truth is like an auspicious sighting of the Buddhist Paradise; it is seen once and never again." To this Bodhidharma replied, "You have attained my flesh." The third disciple said, "The four great elements are empty and the five skandhas [constituents of the personality: body, feelings, perception, will, and consciousness] are nonexistent. There is, in fact, nothing that can be grasped." To this Bodhidharma replied, "You have attained my bones." Finally, it was Hui-k'o's turn. But he only bowed to the master and stood silent at his place. To him Bodhidharma said, "You have attained my marrow." 18 According to a competing story, Bodhidharma died of poisoning at the age of 150 and was buried in the mountains of Honan. 19 Not too long thereafter a lay Buddhist named Sung Yun, who was returning to China after a trip to India to gather sutras, met Bodhidharma in the mountains of Turkestan. The First Patriarch, who was walking barefoot carrying a single shoe, announced he was returning to India and that a native Chinese would arise to continue his teaching. Sung Yun reported this to Bodhidharma's disciples on his return and they opened the master's grave, only to find it empty save for the other shoe. How much of the story of Bodhidharma is legend? The answer does not really matter all that much. As with Moses, if Bodhidharma had not existed it would have been necessary to invent him. Although his first full biography (ca. 645) makes no particular fuss over him, less than a century after this, he was declared the founder of Zen, provided with a lineage stretching directly back through Nagarjuna to the Buddha, and furnished an exciting anecdotal history. Yet as founders go, he was a worthy enough individual. He does seem to have devised a strain of Buddhist thought that could successfully be grafted onto the hardy native Chinese Taoist organism. He also left an active disciple,
later to be known as the Second Patriarch, Hui-k'o, so he must have had either a charismatic personality or a philosophical position that distinguished him from the general run of meditation masters. It is important to keep in mind that Bodhidharma, man and myth, was the product of an early form of Zen. The later masters needed a lineage, and he was tapped for the role of First Patriarch. The major problem with Bodhidharma was that many of his ideas were in direct contradiction to the position adopted by later Zen teachings. For instance, recall that he promoted the reliance on a sutra (the Lankavatara); and he heavily stressed meditation (something later Zen masters would partially circumvent). The Jesuit scholar Heinrich Dumoulin has declared that Bodhidharma's attributed teaching in no way deviates from the great Mahayana sutras. 20 It is, in fact, a far cry from later Zen ideas, says John Wu, the Chinese authority. 21 Finally, he left no claim to patriarchy, nor did his first biographer offer to do this for him. Perhaps the evolution of Zen is best demonstrated by the slow change in the paintings of Bodhidharma, culminating in the latter-day portrayals of him as a scowling grump. His image became successively more misanthropic through the centuries, perhaps as a way of underscoring the later Zen practice of establishing a rather dehumanized relationship between the Zen master and pupil, as the master shouts, beats a monk, and destroys his ego through merciless question-and-answer sessions. For all we know, the "wall-gazing Brahmin" of ancient China may have had a wry smile to go along with his droll sense of humor. Perhaps it is fitting to close with the most lasting apocrypha associated with his name, to wit the stanza that later masters attributed to him as an alleged summary of his teaching, but which he, promulgator of the Lankavatara Sutra, would undoubtedly have disowned: A special transmission outside the sutras; No reliance upon words and letters; Direct pointing to the very mind; Seeing into one's own nature.
Page 2 and 3: THE ZEN EXPERIENCE Library Journal
Page 4 and 5: THE ZEN EXPERIENCE Thomas Hoover SI
Page 6 and 7: Selections from Zen Master Dogen by
Page 8 and 9: THE ZEN EXPERIENCE The sole aim of
Page 10 and 11: None of these things is taught expl
Page 12 and 13: CHUANG TZU The second important fig
Page 14 and 15: Lao Tzu and Chuang Tzu did not see
Page 16 and 17: oom as my clothing. Why, then, do y
Page 18 and 19: Tibetan legends his parents sent hi
Page 20 and 21: These emigres were disillusioned wi
Page 22 and 23: would eventually evolve into Ch'an.
Page 24 and 25: ignore the world, the source of our
Page 26 and 27: CHAPTER ONE BODHIDHARMA: FIRST PATR
Page 28 and 29: advisers, opening the imperial coff
Page 30 and 31: contained in the Records of the Tra
Page 32 and 33: is exhausted. The important thing t
Page 36 and 37: Chapter Two HUI-K'O: SECOND PATRIAR
Page 38 and 39: one he believed proper. Perhaps it
Page 40 and 41: When Tao-huan happened to meet his
Page 42 and 43: lance style seems to have continued
Page 44 and 45: Buddhism. The men later remembered
Page 46 and 47: single truth of the universe, and o
Page 48 and 49: Chinese. Christians moved among the
Page 50 and 51: will so exercise yourself and persi
Page 52 and 53: craving and hatred, and have no anx
Page 54 and 55: war handily and then proceeded to r
Page 56 and 57: Ch'ang-an to Loyang, where for the
Page 58 and 59: emembered forever for its poetry, i
Page 60 and 61: Although none of these blood relati
Page 62 and 63: ealized by the Buddha. There is no
Page 64 and 65: meditation. There was, in fact, no
Page 66 and 67: Chapter Five HUI-NENG: THE SIXTH PA
Page 68 and 69: Shen-hsiu, the same master later ex
Page 70 and 71: where he taught for the next four d
Page 72 and 73: distinguished. Nor are there distra
Page 74 and 75: Hui-neng redefined the specific cha
Page 76 and 77: Chapter Six MA-TSU: ORIGINATOR OF "
Page 78 and 79: his temple at Ts'ao-ch'i. Unfortuna
Page 80 and 81: one's own nature." Ma-tsu apparentl
Page 82 and 83: experience, if only vicariously. Bu
Page 84 and 85:
cases to demonstrate the irrelevanc
Page 86 and 87:
The significance of this story, if
Page 88 and 89:
Chapter Seven HUAI-HAI: HAI: FATHER
Page 90 and 91:
The legends say that this exchange,
Page 92 and 93:
Huai-hai] that instituted for the f
Page 94 and 95:
master, Tao-chih, who was by then a
Page 96 and 97:
If you want to understand the non-d
Page 98 and 99:
view only can be understood intuiti
Page 100 and 101:
seng chuan) he went to study Buddhi
Page 102 and 103:
Estragon test the meaninglessness o
Page 104 and 105:
"Where is this master of yours?" "I
Page 106 and 107:
asserting that the Master's judgmen
Page 108 and 109:
that is completely spontaneous and
Page 110 and 111:
now go to make water. Think even su
Page 112 and 113:
preserved to help answer these ques
Page 114 and 115:
inquire whether P'ang wished to exc
Page 116 and 117:
Another time P'ang is reminiscent o
Page 118 and 119:
he was gone Ling-chao seated hersel
Page 120 and 121:
He described his life in the mounta
Page 122 and 123:
again. In homage the disappointed L
Page 124 and 125:
is a striking exception to this rul
Page 126 and 127:
same province, the locale that gave
Page 128 and 129:
Some time later Huang-po was with N
Page 130 and 131:
e something for which our rationali
Page 132 and 133:
of conceptual thought that you will
Page 134 and 135:
concepts are pointless must fall ba
Page 136 and 137:
The irony of the Great Persecution
Page 138 and 139:
Chapter Eleven LIN-CHI: FOUNDER OF
Page 140 and 141:
kicked him out) with the observatio
Page 142 and 143:
"Sometimes, madam, it's just a ciga
Page 144 and 145:
telling conversation between the tw
Page 146 and 147:
Another monk asked: "What about the
Page 148 and 149:
subjectively. This is the next-to-l
Page 150 and 151:
His major concern seems to have bee
Page 152 and 153:
Chapter Twelve TUNG-SHAN AND TS’A
Page 154 and 155:
"After you leave here, it will be v
Page 156 and 157:
system of five positions or relatio
Page 158 and 159:
used Taoist language in his teachin
Page 160 and 161:
The ultimate concern of both the Ts
Page 162 and 163:
KUEI-SHAN, FOUNDER OF THE KUEI-YANG
Page 164 and 165:
the substance, not the function." M
Page 166 and 167:
shoved him out of the room and slam
Page 168 and 169:
The "one-word" was his version of t
Page 170 and 171:
school lasted only briefly before p
Page 172 and 173:
It will be recalled that Ch'an grew
Page 174 and 175:
personalized attention (some master
Page 176 and 177:
ecame so useful, indeed essential,
Page 178 and 179:
After this he grew in experience an
Page 180 and 181:
earth, wood, tile, or stone, this i
Page 182 and 183:
Ch'an was not over yet, however. It
Page 184 and 185:
Chapter Fifteen EISAI: THE FIRST JA
Page 186 and 187:
came emissaries with two new school
Page 188 and 189:
fundamentalist return to the Lotus
Page 190 and 191:
distant lands of South and Central
Page 192 and 193:
Chapter Sixteen DOGEN: FATHER OF JA
Page 194 and 195:
This perplexing paradox, which no o
Page 196 and 197:
Buddhism had been exhausted by a fe
Page 198 and 199:
Dogen returned to Eisai's old templ
Page 200 and 201:
continually repeat the nembutsu is
Page 202 and 203:
Dogen was now very much a man of th
Page 204 and 205:
disciples was then taken to Kyoto f
Page 206 and 207:
and offered Dogen a temple in Kamak
Page 208 and 209:
appearing among the illiterate prov
Page 210 and 211:
these iconoclastic throwbacks to au
Page 212 and 213:
Kaso responded, "Well, then, you re
Page 214 and 215:
One should gaze long at [the fairy]
Page 216 and 217:
And, with the beads of his rosary t
Page 218 and 219:
Chapter Eighteen HAKUIN: JAPANESE M
Page 220 and 221:
with a hot poker). He resolved to i
Page 222 and 223:
deep satori. In southern Ise he was
Page 224 and 225:
Do not say that worldly affairs and
Page 226 and 227:
He gave an example of how to change
Page 228 and 229:
What is the Sound of the Single Han
Page 230 and 231:
Chapter Nineteen REFLECTIONS What i
Page 232 and 233:
Zen "enlightenment" and a heightene
Page 234 and 235:
NOTES PREFACE TO ZEN 1. Chang Chung
Page 236 and 237:
associated with the Yung-ning monas
Page 238 and 239:
2. He is well documented in Tao-hsu
Page 240 and 241:
14. A lucid account of Fa-jung may
Page 242 and 243:
Adams, 1974). A short translation i
Page 244 and 245:
praises Hui-neng to the skies in hi
Page 246 and 247:
7. HUAI-HAI: HAI: FATHER OF MONASTI
Page 248 and 249:
Weatherhill/Tankosha, 1977). A succ
Page 250 and 251:
4. As evidenced by a common saying
Page 252 and 253:
the Lamp, portions of which are tra
Page 254 and 255:
the Source, and Finger Pointing at
Page 256 and 257:
12. TUNG-SHAN AND TSAO-SHAN: SHAN:
Page 258 and 259:
7. Luk, Ch'an and Zen Teaching, Sec
Page 260 and 261:
Three translations of the Blue Clif
Page 262 and 263:
paid almost no attention to Ch'an,
Page 264 and 265:
10. Ibid., p. 46. 11. Kennett, Zen
Page 266 and 267:
Portraits (Palo Alto: Kodansha Inte
Page 268 and 269:
technique of simply taking situatio
Page 270 and 271:
Broughton, Jeffrey. "Kuei-Feng Tsun
Page 272 and 273:
de Bary, William Theodore. The Budd
Page 274 and 275:
Hanayama, Shinsho. A History of Jap
Page 276 and 277:
McNaughton, William. The Taoist Vis
Page 278 and 279:
Shoko, Watanabe. Japanese Buddhism:
Page 280:
----- . Buddhism in Chinese History
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