Bodhidharma

By Victor M Fontane

Bodhidharma was a semi-legendary Buddhist monk who lived during the 5th or 6th century CE. He is traditionally credited as the transmitter of Chan Buddhism to China, and is regarded as its first Chinese patriarch. As his legend grew, Bodhidharma was credited with the teaching that meditation was a return to the Buddha's precepts. He was also credited with aiding the monks of Shaolin Monastery—famous for their prowess in the martial arts—in meditation and training.

Bodhidharma, following the advice or prophecy of his own teacher, journeyed from India (then known as Tianzhu) to China to spread the Buddhist dharma.

Bodhidharma's teaching methods were radical. This is because Bodhidharma himself embodied the dharma: directly pointing to one's true nature to see the inherent emptiness and formlessness of reality. (His approach was unconventional and extremely direct.) He taught without relying on conventional expressions of compassion, speaking in a way that might appear harsh to those attached to words, concepts, and thoughts. A prime example is his direct question to monks: "Where is your mind?" When monks tried to locate their mind, the very act of searching created a duality – a sense of "I" seeking something separate. (He hoped they would directly experience their true nature as Buddha, recognizing the inherent Buddha-nature within their own minds – a state of middle way wisdom, free from extreme judgments, discriminations, and definitions.) Furthermore, while humbly referring to the Buddha as the World-Honored One, Bodhidharma recognized his own inherent Buddha-nature. However, this direct realization of one's true nature transcends all forms created by karma, all perceived forms, all perceived dharmas, and all definitions imposed by words and language. (This involves instantly severing the karmic forces of the three poisons (greed, hatred, and delusion) associated with clinging to words, language, and definitions, thereby directly perceiving the non-dual nature of all beings.) We are interconnected with all beings in a state of infinite potentiality and non-duality, much like how science demonstrates that all matter is ultimately energy.

Initially, Bodhidharma was reluctant to take on disciples, believing few possessed the necessary resolve to seek enlightenment. He eventually accepted Huike, who demonstrated his unwavering determination by severing his own arm. (This act, carrying the risk of death, symbolized Huike's detachment from the self and the fear of death.) Moved by Huike's sincerity, Bodhidharma accepted him as his disciple, thus establishing Huike as the Second Patriarch of Chan Buddhism.

Chan Buddhism in China originally emphasized this direct pointing to one's true nature, this understanding of emptiness and formlessness. Now, however, it seems to have shifted its focus to accumulating merit and karmic rewards, arising from the illusion of a separate self perpetuated through beginningless cycles of actions, speech, and thoughts.

When meditation reaches the state of samadhi, one can perceive the dependent origination of all phenomena and recognize that even the dharmas described in words are ultimately not dharmas.

(This is my realization, experienced in the state of samadhi. My current conversation with you arises from beginningless karmic actions of body, speech, and mind, a confluence of infinite causes and conditions coming together at this moment to discuss the dharma.)

Karma is without inherent nature, and karmic results are impermanent. Sharing my writing will plant seeds with infinite potential outcomes. The highest form of generosity is the giving of dharma. If, by sharing this text, even one good man or woman awakens to their true nature, the world gains one more being liberated from the three poisons, living with genuine compassion. Sharing the dharma may also deepen others' understanding of Buddhism. This is far superior to material giving, which can stimulate the three poisons and strengthen the illusion of a separate self based on the five aggregates and six senses, leading to further attachment and craving.