Bodhidharma

The Sense of Zen

Zen in its essence is the art of seeing into the nature of one’s own being, and it points the way from bondage to freedom.

By making us drink right from the fountain of life, it liberates us from all the yokes under which we finite beings are usually suffering in this world.

¹ Zen Buddhism Selected writings of D. T. Suzuki Chapter One.

Bohidharma (J. Daruma) A Meditation teacher from India who’s name means, “The Way of Enlightenment”. He is said to have arrived in China in 479 BC. He is considered to be the founder of Cha’n Buddhism (J. Zen).

A treatise titled “The Two Entrances and Four Practices”, has been ascribed to him.

 Zen is the heart of Buddhism, and is traditionally likened to a chariot running on two wheels, wisdom and compassion.

 The soul of Zen wisdom is called the heart of Nirvana, (Literal translation: “blown out”, the state in which one has escaped from the circle of life and death) and is known symbolically as “The Land of Eternal Silent Light”, (The quintessential realization of dispassionate objectivity).

 The spirit of Zen compassion is called knowledge of differentiation, and is known as “The Land of True Reward”, because it is based on objective knowledge of the world. The Land of Eternal Silent Light is the domain of essence, or what we have always been. The Land of True Reward is the domain of function, or what we can possibly be. Eternal Light is the wellspring of uninhibited wisdom. True Reward is the wellspring of uninhibited compassion.

The first avenue for entering the stream is the treatise “ENTERING THROUGH THE PRINCIPLE”. The second avenue is called “ENTERING THROUGH PRACTICE” and describes four practices the student should follow to gain freedom from cravings and attain Nirvana.

ENTERING THROUGH THE PRINCIPLE: In classical Chinese thought, the principle (Li) refers to the cosmic order. The practice requires sitting meditation (tso-ch’an) (J. Zazen). The purpose is to attain a mind that is firm, ungraspable, free of all concepts and concerns. Entering through the principle requires a profound trust that all living beings, enlightened and ordinary, share the same true nature, which is obscured and unseen due to mistaken perception.

ENTERING THROUGH PRACTICE: Requires four practices.

 THE PRACTICE OF REQUITING ANIMOSITY: When experiencing suffering a practitioner should reflect: For innumerable eons, I have preferred the superficial to the fundamental. I have created animosity and hatred and brought endless harm and discord. I am now reaping the consequences of my past offenses and my unwholesome Karma. I accept it patiently and with contentment, without animosity. When you cultivate this attitude your consciousness opens up to the fundamental and you become in accord with the principle (cosmos).

 THE PRACTICE OF ACCEPTING CIRCUMSTANCES: We are shaped by circumstances. By the chain of causation. Suffering and pleasure are both shaped by circumstances. If you experience positive rewards, these too are the results from past circumstances. Success and failure depend upon circumstances, while the mind does not gain or lose. As soon as the positives are past, it will be over. Not being moved by the winds of good fortune is in ineffable accord with the way.

 THE PRACTICE OF CRAVING NOTHING: The second of the Four Noble Truths, that suffering is caused by craving and desires. The practice of going with the principle and understanding that the universe of birth and death is like a burning house. Where the way out is by following the path of wisdom, morality and meditation. The Eightfold Path. To crave is to suffer; to crave nothing is bliss.

 THE PRACTICE OF ACCORD WITH THE DHARMA: The principle of essential purity. All form is without substance and without attachment. Practicing the five perfection’s (paramitas), generosity, morality, patience, zeal, meditation and wisdom. To practice with no thought of practicing them is practicing in accord with the Dharma.

The fundamental teaching of Buddhism is nothing but the doctrine of One Mind. This Mind is originally perfect and vastly illuminating. It is clear and pure, containing nothing, not even a fine dust. There is neither delusion nor enlightenment, neither birth nor death, neither saints nor sinners. Sentient beings and Buddha’s are of the same fundamental nature. There are no two natures to distinguish them. This is why Bodhidharma came from the west to teach the Ch’an method of “direct pointing” to the original true Mind. - Han-Shan Te-Ch’ing (1586) (J. Kanzan)

Buddha is Sanskrit for what you call aware, miraculously aware. Responding, perceiving, 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. - Bodhidharma (d. 533) (J. Daruma)

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