Tag Archives: Bodhidharma

Seven-Heads Villainous Low

The monk Huike had come a long way, hoping to learn from Bodhidharma. But Bodhidharma sat facing a wall at the Shaolin Monastery all day, ignoring him. It was getting dark and beginning to snow. Huike thought to himself, “Men of ancient times have sought the Way by smashing their bones to the marrow, feeding the hungry with their blood, spreading their hair to cover the muddy road for the master … what is my little suffering in comparison?” He stood firm and by the next day snow had buried him up to his knees.  read more

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Bodhidharma’s teacher, Prajnatara

The following is a recent Tozen teaching on Bodhidharma’s Teacher, Prajnatara:

“In Chinese and Japanese Zen history, Prajnatara is depicted as a man. But there is strong evidence that Prajnataraactually was a woman, a great Mahayana yogini from southern India (Kerala) whom had no problems demonstrating the power and true light of Mahayana. (This is btw shown in the movie by her direct exorcism of a powerful demon possessing the mind of King Simhavarman of the Pallava dynasty and father of Bodhidharma). read more

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The Blood is the Life

Bloodstream Sermon, part 6

The concluding verses of Bodhidharma’s Bloodstream Sermon highlight that one comes face to face with two choices: the Law of Karma and Mind-Only… read more

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The Zen Mind

Bloodstream Sermon, Part 4

Buddha is Sanskrit for what you call aware, miraculously aware. Responding, arching your brows blinking your eyes, moving your hands and feet, it’s all your miraculously aware nature. And this nature is the mind. And the mind is the Buddha. And the Buddha is the path. And the path is Zen. But the word Zen is one that remains a puzzle to both mortals and sages. Seeing your nature is Zen. Unless you see your nature, it’s not Zen. read more

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Neti, Neti

4. Bloodstream Sermon, Part 3

And this mind, through endless kalpas without beginning, has never varied. It has never lived or died, appeared or disappeared, increased or decreased. Its not pure or impure, good or evil, past or future. It’s not true or false. It’s not male or female. It doesn’t appear as a monk or a layman, an elder or a novice, a sage or a fool, a Buddha or a mortal. It strives for no realization and suffers no karma. It has no strength or form. It’s like space. You can’t possess it and you can’t lose it. Its movements can’t be blocked by mountains, rivers, or rock walls. Its unstoppable powers penetrate the Mountain of Five Skandhas and cross the River of Samsara.” No karma can restrain this real body. But this mind is subtle and hard to see. It’s not the same as the sensual mind. Everyone wants to see this mind, and those who move their hands and feet by its light are as many as the grains of sand along the Ganges, but when you ask them, they can’t explain it. They’re like puppets. It’s theirs to use… It’s also called the Unstoppable Tathagata, the Incomprehensible, the Sacred Self, the Immortal, the Great Sage. Its names vary but not its essence. Buddhas vary too, but none leaves his own mind. The mind’s capacity is limitless, and its manifestations are inexhaustible. read more

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Buddha-nature

2. Bloodstream Sermon, part one

Everything that appears in the three realms comes from the mind. Hence Buddhas of the past and future teach mind to mind without bothering about definitions. But if they don’t define it, what do they mean by mind? You ask. That’s your mind. I answer. That’s my mind. If I had no mind how could I answer? If you had no mind, how could you ask? That which asks is your mind. Through endless kalpas” without beginning, whatever you do, wherever you are, that’s your real mind, that’s your real buddha. This mind is the buddha” says the same thing. Beyond this mind you’ll never find another Buddha. To search for enlightenment or nirvana beyond this mind is impossible. The reality of your own self-nature the absence of cause and effect, is what’s meant by mind. Your mind is nirvana. You might think you can find a Buddha or enlightenment somewhere beyond the mind’, but such a place doesn’t exist. read more

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Tracking Bodhidharma

Looks like an interesting upcoming read. I have the first edition of Ferguson’s “Zen’s Chinese Heritage: The Masters and Their Teachings”; he’s an excellent scholar and historian with a healthy sense of spirituality to boot. read more

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Mark against Evil

For this study of the Vimalakirti Sutra I have been referring to four different translations. My primary source has been Robert Thurman’s text; the root base of his text is akin to another, truly marvelous, translation by the renowned Belgian scholar and Indologist, Étienne Lamotte; Lamotte’s translation was difficult to come by. It was long out of print and the surviving available hard-copies were too astronomical in price. Fortunately, I was able (finally, just two weeks ago) to get a recently released softbound copy from the Pali-Text Society (being more than willing to become a member to do so). Lamotte’s version is fantastic in the depth of its scholarly impetus and encyclopedic footnote material. The other translations utilized are by Charles Luk and Burton Watson. Thruman’s text has been magnificent, although he incorporates the remaining chapters into one (naming it epilogue), basically to guarantee the apparent original 12 chapter text, in league with Lamotte. Both Luk and Watson have broken it up into two—and for salient reasons I am following their lead, since the last chapter is basically ascribed to Maitreya, which is as it should be. read more

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