Bodhidharma Quotes

Not thinking about anything is Zen. Once you know this, walking, sitting, or lying down, everything you do is Zen.

But people of the deepest understanding look within, distracted by nothing. Since a clear mind is the Buddha, they attain the understanding of a Buddha without using the mind.

Those who worship don't know, and those who know don't worship.

To seek is to suffer. To seek nothing is bliss.

At every moment where language can't go, that's your mind.

All know the way; few actually walk it.

The ignorant mind, with its infinite afflictions, passions, and evils, is rooted in the three poisons. Greed, anger, and delusion." ― Bodhidharma

Vast emptiness, nothing holy.

If you use your mind to study reality, you won't understand either your mind or reality. If you study reality without using your mind, you'll understand both.

According to the Sutras, evil deeds result in hardships and good deeds result in blessings.

Poverty and hardship are created by false thinking.

A buddha is an idle person. He doesn't run around after fortune and fame.

Not engaging in ignorance is wisdom.

People of this world are deluded. They’re always longing for something-always, in a word, seeking. But the wise wake up. They choose reason over custom. They fix their minds on the sublime and let their bodies change with the seasons. All phenomena are empty. They contain nothing worth desiring.

Everything sacred, nothing sacred.

When we're deluded, there's a world to escape. When we're aware, there's nothing to escape.

Freeing oneself from words is liberation.

When one of the emperors of China asked Bodhidharma (the Zen master who brought Zen from India to China) what enlightenment was, his answer was, “Lots of space, nothing holy.” Meditation is nothing holy. Therefore there’s nothing that you think or feel that somehow gets put in the category of “sin.” There’s nothing that you can think or feel that gets put in the category of “bad.” There’s nothing that you can think or feel that gets put in the category of “wrong.” It’s all good juicy stuff—the manure of waking up, the manure of achieving enlightenment, the art of living in the present moment.

A Buddha is someone who finds freedom in good fortune and bad.

The mind is the root from which all things grow if you can understand the mind, everything else is included. It’s like the root of a tree. All a tree’s fruit and flowers, branches and leaves depend on its root. If you nourish its root, a tree multiplies. If you cut its root, it dies. Those who understand the mind reach enlightenment with minimal effort.

The farther away you are from the truth, the more the hateful and pleasurable states will arise. There is also self—deception.

To go from mortal to Buddha, you have to put an end to karma, nurture your awareness, and accept what life brings.

Regardless of what we do, our karma has no hold on us.

Buddha means awareness, the awareness of body and mind that prevents evil from arising in either.

As mortals, we're ruled by conditions, not by ourselves.

People of this world are deluded. They're always longing for something - always, in a word, seeking.

The Dharma is the truth that all natures are pure. By this truth, all appearances are empty.

Every suffering is a buddha-seed, because suffering impels mortals to seek wisdom. But you can only say that suffering gives rise to buddhahood. You can’t say that suffering is buddhahood. Your body and mind are the field. Suffering is the seed, wisdom the sprout, and buddhahood the grain.

Reality has no inside, outside, or middle part.

But deluded people don't realize that their own mind is the Buddha. They keep searching outside.

Even if you have mountains of jewels and as many servants as there are grains of sand along the Ganges, you see them when your eyes are open. But what about when your eyes are shut?You should realize then that everything you see is like a dream or illusion.

our nature is the mind. and the mind is our nature.this nature is the same as the mind of all buddhas. buddhas of the past and future only transmit this mind. beyond this mind there’s no buddha anywhere.but deluded people don’t realize that their own mind is the buddha.they keep searching outside.they never stop invoking buddhas or worshipping buddhas and wondering where is the buddha? don’t indulge in such illusions. just know your mind. beyond your mind there’s no other buddha.the sutras say, "everything that has form is an illusion."they also say, "wherever you are, there’s a buddha." your mind is the buddha. don’t use a buddha to worship a buddha.

The Way is basically perfect. It doesn't require perfecting.

The essence of the Way is detachment. And the goal of those who practice is freedom from appearances.

A Buddha doesn’t observe precepts. A Buddha doesn’t do good or evil. A Buddha isn’t energetic or lazy. A Buddha is someone who does nothing, someone who can’t even focus his mind on a Buddha. A Buddha isn’t a Buddha. Don’t think about Buddhas.

Once Seung Sahn Soen-sa and a student of his attended a talk at a Zen center in California. The Dharma teacher spoke about Bodhidharma. After the talk, someone asked him "What's the difference between Bodhidharma's sitting in Sorim for nine years and your sitting here now?" The Dharma teacher said, "About five thousand miles." The questioner said, "Is that all?" The Dharma teacher said, "Give or take a few miles." Later on, Soen-sa asked his student, "What do you think of these answers?" "Not bad, not good. But the dog runs after the bone." "How would you answer?" "I'd say, 'Why do you make a difference?' " Soen-sa said, "Not bad. Now you ask me." "What's the difference between Bodhidharma's sitting in Sorim for nine years and your sitting here now?" "Don't you know?" "I'm listening." "Bodhidharma sat in Sorim for nine years. I am sitting here now." The student smiled.

When the mortal mind appears, buddhahood disappears. When the mortal mind disappears, buddhahood appears. When the mind appears, reality disappears. When the mind disappears, reality appears. Whoever knows that nothing depends on anything has found the Way. And whoever knows that the mind depends on nothing is always at the place of enlightenment.

If you use your mind to study reality, you won’t understand either your mind or reality. If you study reality without using your mind, you’ll understand both. Those who don’t understand, don’t understand understanding. And those who understand, understand not understanding.

finally I went over to an old cook in the doorway of the kitchen and asked him “Why did Bodhidharma come from the West?” (Bodhidharma was the Indian who brought Buddhism eastward to China.) “I don’t care,” said the old cook, with lidded eyes, and I told Japhy and he said, “Perfect answer, absolutely perfect. Now you know what I mean by Zen.

All know the way of prosperity only few walk it.

If we should be blessed by some great reward, such as fame or fortune, it's the fruit of a seed planted by us in the past.

Emperor Wu asked Bodhidharma, the founder of Zen Buddhism in China, how much merit he had earned by building temples all over the country. Bodhidharma said, “None whatsoever.” But if you wash one dish in mindfulness, if you build one small temple while dwelling deeply in the present moment — not wanting to be anywhere else, not caring about fame or recognition — the merit from that act will be boundless, and you will feel very happy.

Next on the programme was ‘A wife Eats Husks’, from ‘The Story of the Lute’, followed by ‘Bodhidharma and his Disciple Crossing the River’, from ‘The Pilgrim’s Path’.

The monks at the temple were interested in what Bodhidharma had to say, but because of their sedentary lives and poor diets, they were weak as shit.

So Bodhidharma sat his ass in a nearby cave and faced the wall for nine years, listening to the ants scream.” “Listening to what?” “The ants scream, Runin. Keep up.

Bodhidharma said, “In order to see a fish you must watch the water.

I say that the exclusivity of most of the organized religions does insult the soul. We must be open enough to assimilate the insights of indigenous cultures as well as those of the Abrahamic religions, to glory in the clarity of Rinzai and Bodhidharma as well as that of the dreamtime drawings.

When you believe in your way, enlightenment is there. But when you cannot believe in the meaning of the practice which you are doing in this moment, you cannot do anything. You are just wandering around the goal with your monkey mind. You are always looking for something without knowing what you are doing. If you want to see something, you should open your eyes. When you do not understand Bodhidharma’s Zen, you are trying to look at something with your eyes closed. We do not slight the idea of attaining enlightenment, but the most important thing is this moment, not some day in the future. We have to make our effort in this moment. This is the most important thing for our practice.

Lao Tzu, Chuang Tzu, Bodhidharma, Sosan – they are the Masters of this law of reverse effect. And this is the difference between Yoga and Zen. Yoga makes every effort and Zen makes no effort, and Zen is truer than any Yoga. But Yoga appeals, because as far as you are concerned doing is easy – howsoever hard, but doing is easy. Non-doing is difficult. If someone says, ”Don’t do anything,” you are at a loss. You again ask, ”What to do?” If someone says, ”Don’t do anything,” that is the most difficult thing for you. It should not be so if you understand. Non-doing does not require any qualification. Doing may require qualification, doing may require practice. Non-doing requires no practice. That’s why Zen says enlightenment can happen in a single moment – because it is not a question of how to bring it, it is a question of how to allow it. It is just like sleep: you relax and it is there, you relax and it pops up. It is struggling within your heart to come up. You are not allowing it because you have too much activity on the surface.

The cycle of life the master becomes the disciple and disciple master~ East South ~

He lectured as they climbed. “Martial arts came to the Empire by way of a warrior named Bodhidharma from the southeastern continent. When Bodhidharma found the Empire during his travels of the world, he journeyed to a monastery and demanded entry, but the head abbot refused him entrance. So Bodhidharma sat his ass in a nearby cave and faced the wall for nine years, listening to the ants scream.” “Listening to what?” “The ants scream, Runin. Keep up.

Enō was not telling Emmyo to do zazen. Even when Bodhidharma was sitting himself, he never told other people to do zazen. Rather, whether sitting or standing or walking, what is important is that state of continuing clear mind moments. If this is something we experience only during zazen, letting go of it when we get off the cushion, it is just empty form. Unless we ripen through the various levels, we will not be able to let go of all concerns, external and internal. Enō had not been on the path for very long, but he was able to help Emmyo in this way to realize that place with no obstructions. Without zazen we can only talk about letting go of all attachments. Our zazen has to be actualized or we are wasting our time.

If your mind isn’t within the three realms, it’s beyond them. The three realms correspond to the three poisons: greed corresponds to the realm of desire, anger to the realm of form, and delusion to the formless realm. And because karma created by the poisons can be gentle or heavy, these three realms are further divided into six places known as the six states of existence.

translated by Richard B. Clarke Practice of Meditation by Zen Master Dogen TRUTH is perfect and complete in itself. It is not something newly discovered; it has always existed. Truth is not far away; it is ever present. It is not something to be attained since not one of your steps leads away from it. Do not follow the ideas of others, but learn to listen to the voice within yourself. Your body and mind will become clear and you will realize the unity of all things. The slightest movement of your dualistic thought will prevent you from entering the palace of meditation and wisdom. The Buddha meditated for six years, Bodhidharma for nine. The practice of meditation is not a method for the attainment of realization—it is enlightenment itself. Your search among books, word upon word, may lead you to the depths of knowledge, but it is not the way to receive the reflection of your true self. When you have thrown off your ideas as to mind and body, the original truth will fully appear. Zen is simply the expression of truth; therefore longing and striving are not the true attitudes of Zen. To actualize the blessedness of meditation you should practice with pure intention and firm determination. Your meditation room should be clean and quiet. Do not dwell in

1. The Method of Instruction Adopted by Zen Masters. Thus far we have described the doctrine of Zen inculcated by both Chinese and Japanese masters, and in this chapter we propose to sketch the practice of mental training and the method of practising Dhyana or Meditation. Zen teachers never instruct their pupils by means of explanation or argument, but urge them to solve by themselves through the practice of Meditation such problems as—'What is Buddha?' What is self?' 'What is the spirit of Bodhidharma?' 'What is life and death?' 'What is the real nature of mind?' and so on. Ten Shwai (To-sotsu), for instance, was wont to put three questions[FN#229] to the following effect: (1) Your study and discipline aim at the understanding of the real nature of mind. Where does the real nature of mind exist? (2) When you understand the real nature of mind, you are free from birth and death. How can you be saved when you are at the verge of death? (3) When you are free from birth and death, you know where you go after death. Where do you go when your body is reduced to elements? The pupils are not requested to express their solution of these problems in the form of a theory or an argument, but to show how they have grasped the profound meaning implied in these problems, how they have established their conviction, and how they can carry out what they grasped in their daily life. [FN#229]

He invited the Indian scholar Paramartha to come and set up a Translation Bureau for Buddhist texts, and the scholar stayed for twenty-three years. He invited the great Bodhidharma, the twenty-eighth patriarch after the Shakyamuni Buddha, to come from Kanchipuram in India, near the Temple of the Golden Lizard, but their meeting was disappointing. The Emperor asked Bodhidharma what merit he had accumulated by building monasteries and stupas in his kingdom. “No merit” was the reply. He asked what was the supreme meaning of sacred truth. “The expanse of emptiness. Nothing sacred.” Finally, the Emperor pointed at Bodhidharma and said, “Who is that before Us?” “Don’t know,” said Bodhidharma. The Emperor didn’t understand. So Bodhidharma left Ch’ien-k’ang and wandered until he came to the Shao-lin Monastery, where he sat motionless for nine years facing a wall, and then transmitted his teachings, the origin of Ch’an in China and Japanese Zen.

Zen is a branch of Mahayana Buddhism. It was brought to China roughly 15 centuries ago, in 6 CE. Zen was brought to China by an Indian Buddhist monk, Bodhidharma. There, it was known as “Ch’an,” which is the Chinese interpretation of the Sankrit term “dhyana,” meaning a mind that is immersed in meditation.

It is now clear that the kōan about Mahakasyapa's receiving the flower after Sakyamuni's wordless sermon, as well as slogans like "special transmission outside the teaching" and "no reliance on words and letters"—originally separate items that came to be linked in a famous Zen motto attributed to Bodhidharma—were created in the Sung dynasty. First making their appearance in eleventh-century transmissions of the lamp texts, including the Chingte chuan-teng lu (1004) and the T'ien-sheng kuang-teng lu (1036), these rhetorical devices were designed to support the autonomous identity of Zen in an era of competition with neo-Confucianism and are not to be regarded as accurate expressions of the period they are said to represent. A close examination of sources reveals that Tang masters with a reputation for irreverence and blasphemy were often quite conservative in their approach to doctrine by citing (rather than rejecting) Mahayana sutras in support of teachings that were not so distinct from, and were actually very much in accord with, contemporary Buddhist schools.

There are two methods of delivering a blow. First is a boxing-like movement, and the second is the traditional karate strike. While equal in force, the boxing-style strike has a greater range and is easier to execute. The boxing-style strike uses gravity and shift of weight to support the strike, while the traditional karate-style strike uses a sudden tightening of your body’s muscles to deliver a short blow. The longer range of the boxing blow facilitates greater acceleration to a higher speed and is more efficient in creating a knockout effect. The traditional karate-style strike is more suitable for breaking boards of wood, but the composition of wood fibers is quite different from the human body's protective tissues. The traditional straight karate strike takes longer to execute and requires slight preparation. Since even a split second is of the essence and the force used is more efficient with the boxing style, it has won popularity in the martial arts field. From the split second you decide to move your body and deliver the strike, all you need is to aim at the opponent’s chin. You then need to accelerate your arm to maximum speed, and maintain that speed as your fist lodges in your opponent’s face. The opponent’s skull will then shake the brain and nerves to a concussion. The ancient Olympics had fighting sports. Sparta is believed to have had boxing around 500 BC. Spartans used boxing to strengthen their fighters’ resilience. Boxing matches were not held since Spartans feared that it would lead to internal competitions, which could reduce the morale of the losers. Sparta did not want low morale on the battlefield. For many years the question of Bodhidharma’s existence has been a matter of controversy among historians. A legend prevails that the evolution of karate began around 5 BC when Bodhidharma arrived to the Shaolin temple in China from India, and taught Zen Buddhism. He introduced a set of exercises designed to strengthen the mind and body. This marked the roots of Shaolin-style temple boxing. This type of Chinese boxing, also called kung fu, concentrates on full-body energy blows and improving acrobatic level. Indian breathing techniques are incorporated, providing control of the muscles of the whole body while striking. This promotes self-resistance that helps achieve balance and force when striking and kicking. Krav Maga shows that it is not the most efficient approach. It is certainly forceful, but cannot be mastered quickly enough, and also does not promote a natural and fast reach to the opponent's pressure points, nor does it adhere to the principle of reaction time.

Applying the historical-critical methods of modern biblical studies, scholars of Buddhism—buddhologists—have shown that canonical Zen texts were in fact written down and revised by later generations of monks and literati rather than being literal transcripts of the words of the masters. To begin with, the story of Bodhidharma, who is said to have brought Zen from India to China sometime around 500 ce, has been revealed to be largely a symbolic fabrication by later generations, even if in part based on an actual historical person. Moreover, much of the foundational Zen lore regarding the words and acts of the golden age of Zen masters in the Tang Dynasty (618–906 ce), it turns out, was edited and embellished by masters and other monks and literati in the Song Dynasty (960–1279). The narratives and teachings recorded in the Transmission of the Lamp [of Enlightenment] literature—from which the episodes and encounter dialogues that appear in the kōan collections were drawn—were subjected to revision not only for pedagogical purposes but also for the sake of pious hagiography and sectarian polemics.

As will be on display throughout this book, Zen has all along been an ironically "iconoclastic tradition." Some of its canonical stories include Bodhidharma (fifth–sixth centuries) telling Emperor Wu that he has gained no karmic merit from all of his meritorious activities, and that the most sacred truth is that that there is nothing sacred; depictions of Huineng (seventh century) tearing up the sutras; Linji (ninth century) encouraging his students to "kill the Buddha"; Ikkyū (fifteenth century) writing erotic poetry about his steamy love affair during the last decade of his life with a blind musician; and "an older woman of Hara" (seventeenth century) boldly retorting "Hey, you aren't enlightened yet!" after she told the eminent master Hakuin of her luminously enlightening experience and he tested her by saying that "Nothing can shine in your asshole. " Contemporary Zen Buddhists should feel free to carry on this irreverent and iconoclastic tradition of destroying false idols of Zen—but only insofar as they have sufficiently imbibed its true spirit and are doing so in a genuine effort to keep it alive and let it thrive.

The negative attitude toward the description of ultimate reality by words is common to all Buddhist doctrine. The dictum used by Bodhidharma is only a drastic way of bringing people to this original attitude which underlines the importance of direct spiritual experience and discredits intellectual speculation.

In my monastery, as in all those belonging to the Zen tradition, there is a very fine portrait of Bodhidharma. It is a Chinese work of art in ink, depicting the Indian monk with sober and vigorous features. The eyebrows, eyes, and chin of Bodhidharma express an invincible spirit. Bodhidharma lived, it is said, in the fifth century A.D. He is considered to be the First Patriarch of Zen Buddhism in China. It might be that most of the things that are reported about his life have no historical validity; but the personality as well as the mind of this monk, as seen and described through tradition, have made him the ideal man for all those who aspire to Zen enlightenment. It is the picture of a man who has come to perfect mastery of himself, to complete freedom in relation to himself and to his surroundings—a man having that tremendous spiritual power which allows him to regard happiness, unhappiness, and all the vicissitudes of life with an absolute calm. The essence of this personality, however, does not come from a position taken about the problem of absolute reality, nor from an indomitable will, but from a profound vision of his own mind and of living reality. The Zen word used here signifies "seeing into his own nature." When one has reached this enlightenment, one feels all systems of erroneous thought crushed inside oneself. The new vision produces in the one enlightened a deep peace, a great tranquility, as well as a spiritual force characterized by the absence of fear. Seeing into one's own nature is the goal of Zen.

If Bodhidharma is the ideal man, it is because his image is that of a hero who has broken the chains of illusion that enclose man in the world of emotions. The hammer that is used to break these chains is the practice of Zen.

Bodhidharma brought Zen Buddhism from India to China. He was well known for being fierce and uncompromising. There is a story about how he kept nodding off during meditation, so he cut off his eyelids. When he threw them on the ground, they turned into a tea plant, and then he realized he could simply drink the tea to stay awake!

Upon reaching Nanking, he paused to visit the Chinese Emperor Wu, a man known to be a particularly devout Buddhist. The emperor was delighted to receive his famous Indian guest and proceeded immediately to boast of his own accomplishments. "I have built many temples. I have copied the sacred sutras. I have led many to the Buddha. Therefore, I ask you: What is my merit: What reward have I earned?" Bodhidharma reportedly growled, "None whatsoever, your Majesty." The emperor was startled but persisted, "Tell me then, what is the most important principle or teaching of Buddhism?" "Vast emptiness," Bodhidharma replied, meaning, of course, the void of nonattachment. Not knowing what to make of his guest, the emperor backed away and inquired, "Who exactly are you who stands before me now?" To which Bodhidharma admitted he had no idea.

Neither gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of injustice. The sutras say: “When you meet with adversity don’t be upset, because it makes sense.” With such an understanding you’re in harmony with reason. And by suffering injustice you enter the Path.

Neither gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of injustice. The sutras say: “When you meet with adversity don’t be upset, because it makes sense.” With such an understanding you’re in harmony with reason. And by suffering injustice you enter the Path.

Every suffering is a buddha-seed, because suffering impels mortals to seek wisdom.

Those who worship don’t know, and those who know don’t worship. By worshipping you come under the spell of devils.

Meditation has nothing to do with contemplation of eternal questions, or of one’s own folly, or even of one’s navel, although a clearer view on all of these enigmas may result. It has nothing to do with thought of any kind—with anything at all, in fact, but intuiting the true nature of existence, which is why it has appeared, in one form or another, in almost every culture known to man. The entranced Bushman staring into fire, the Eskimo using a sharp rock to draw an ever-deepening circle into the flat surface of a stone achieves the same obliteration of the ego (and the same power) as the dervish or the Pueblo sacred dancer. Among Hindus and Buddhists, realization is attained through inner stillness, usually achieved through the samadhi state of sitting yoga.4 In Tantric practice, the student may displace the ego by filling his whole being with the real or imagined object of his concentration; in Zen, one seeks to empty out the mind, to return it to the clear, pure stillness of a seashell or a flower petal. When body and mind are one, then the whole thing, scoured clean of intellect, emotions, and the senses, may be laid open to the experience that individual existence, ego, the “reality” of matter and phenomena are no more than fleeting and illusory arrangements of molecules. The weary self of masks and screens, defences, preconceptions, and opinions that, propped up by ideas and words, imagines itself to be some sort of entity (in a society of like entities) may suddenly fall away, dissolve into formless flux where concepts such as “death” and “life”, “time” and “space”, “past” and “future” have no meaning. There is only a pearly radiance of Emptiness, the Uncreated, without beginning, therefore without end.5 Like the round bottomed Bodhidharma doll, returning to its centre, meditation represents the foundation of the universe to which all returns, as in the stillness of the dead of night, the stillness between tides and winds, the stillness of the instant before Creation. In this “void”, this dynamic state of rest, without impediments, lies ultimate reality, and here one’s own true nature is reborn, in a return from what Buddhists speak of as “great death”. This is the Truth of which Milarepa speaks.

Bodhidharma is said to have believed that a person did not need special understanding to attain enlightenment or “Buddha-nature.” Rather, he is said to have believed that enlightenment is available at any moment when we wake up to it.

One time, Huike shared his troubles with Bodhidharma. “My mind is always filled with anxiety. Please help me to quiet it.” Bodhidharma replied, “I will calm these anxieties for you. But first, will you bring them to me? If you can set them before me and say, ‘These are the anxieties that burden me,’ I will be sure to calm them for you.” Hearing this, Huike realized something for the first time. “Anxiety” was a thing within his mind. In reality, it was intangible. His fears were intangible, and yet he clung to them. He recognized the futility in this.

Zen is much more about stripping away than it is about adding anything. Lao Tzu also said that the Tao the sage follows is a taking away, the World an adding on. We don’t have to read sutras or agonizing koans to get Zen. Neither do we have to buy robes or beliefs, and especially not meditation cushions or gilded buddhas. “Your mind is Buddha,” said Bodhidharma, “so you don’t need a buddha to worship Buddha.” A cup of tea will do just fine. Zen is also much more about the letting-go than it is about learning or any of the other spiritual catch phrases, like “insight” or “enlightenment”. We cast off the body and mind. The real withdrawal from the World of Dust is this detachment. And it isn’t just about letting go of the clutter in our homes, but more importantly (or perhaps exclusively) the clutter in our minds: opinions and beliefs, thoughts about the way we think people or things “really are”, thoughts about “clutter” and “simplicity”—even the idea of Zen as an ‘ism’.

The earliest attempt to form an independent Zen group in Japan seems to have been led by Nōnin, who taught his form of Zen at Sanbōji (a Tendai temple in Settsu) during the latter part of the twelfth century. Because Nōnin's following, which styled itself the Darumashū (after Daruma, i.e., Bodhidharma, the semilegendary founder of the Chinese Ch'an school), failed to secure a permanent institutional base, scholars had not fully realized Nōnin's importance until recently. As early as 1272, however, less than eighty years after Nōnin's death, Nichiren had correctly identified Nōnin as the pioneer leader of the new Zen groups. Eisai, a contemporary of Nōnin, also founded several new centers for Zen practice, the most important of which was Kenninji in Kyoto. In contrast to Nōnin, who had never left Japan, Eisai had the benefit of two extended trips to China during which he could observe Chinese Ch'an (Jpn. Zen) teachers first hand. The third important early Zen leader in Japan was Dōgen, the founder of Japan's Sōtō school. Dōgen had entered Eisai's Kenninji in 1217 and, like Eisai, also traveled to China for firsthand study. Unlike Eisai (or Nōnin), after his return to Japan Dōgen attempted to establish the monastic structures he found in China. Dōgen's monasteries, Kōshōji (Dōgen's residence during 1230–1243) and Eiheiji (1244–1253), were the first in Japan to include a monks' hall (sōdō) within which Zen monks lived and meditated according to Chinese-style monastic regulations.

From a Western standpoint, one could have expected that the apocryphal nature of the works attributed to the "founders" Bodhidharma and Huineng, let alone the quasi-mythical nature of such figures, would considerably weaken a tradition that drew its legitimacy from them. Such was not the case, in part because the impact of historical demythification was attenuated by the shift that had already taken place, during the Tokugawa and Meiji periods, from a "hieratical" tradition relying on the ritual transmission of the Dharma and of its regalia (patriarchal robe, text, relics, portrait, transmission verses), to a more philosophically minded tradition, one therefore more detached from its human or material carriers.

the Lankavatara Sutra transmitted by Bodhidharma, declared: “There is not a trace of the absolute outside of reality.

The smells I associate with yoga are contradictory. Freshly showered bodies and sweat. Sandalwood from a scented candle mixed with hot feet on rubber mats. Head-clearing pure air, ozonic freshness- and deep oriental mystery. Stillness and invigorating renewal. Feminine grace and masculine strength. Anima and animus. My scents of yoga are: Madagascan Jasmine by Grandiflora Lime Basil and Mandarin Cologne by Jo Malone London Exhale by B Never Too Busy To Be Beautiful Pour Monsieur by Chanel Oud by Maison Francis Kurkdjian New West for Her by Aramis Black Lapsang by Bodhidharma Santal by Diptyque (my favorite candle for the yoga studio)

Jesus is just one among many folktales claiming resurrection from the dead or people taken to heaven. Such tales abound in various ancient cultures; examples include tales concerning Osiris, Romulus, and Asclepius (Carrier 2009, pp. 87–88). In the Buddhist tradition the sixth-century monk Bodhidharma was said to have been seen carrying his sandals and walking home after he died and was buried, and when his disciples opened up his grave the body was supposed to be missing. Additionally, there are various similarities (virgin birth, resurrection, etc.) between the stories of Jesus and the deities of other religions such as Mitra, Krishna, etc., even though these religions affirm different theologies from Christianity.

Poem by Stonehouse "I was a Zen monk who didn't know Zen so I chose the woods for the years I had left a robe made of patches over my body a belt of bamboo around my waist mountains and streams explain Bodhidharma's meaning flower smiles and birdsongs reveal the hidden key sometimes I sit on a flat-topped rock after midnight cloudless nights when the moon fills the sky" Translated by Red Pine

What's the difference between Bodhidharma's sitting in Sorim for nine years and your sitting here now?” “Don't you know?” “I'm listening.” “Bodhidharma sat in Sorim for nine years. I am sitting here now.” The student smiled.

Jak mawiał Swami Bodhidharma: "nie możesz mieć żadnej nowej rzeczy, dopóki nie pozbędziesz się starych rzeczy". Innymi słowy, kiedy nic ci nie idzie, może należy spojrzeć na dany problem z innej strony.