Bodhidharma and Dazu Huike (part two)

(Image from https://terebess.hu)

The continuation of Bodhidharma teachings, from what could be deemed as his mythic origins, yet manifested one of the most important figures within the branches of early Buddhism which began in India with its crucial spread into mainland China - was the passing down to the second patriarch of Bodhidharma's Ch'an Buddhism.  The disciple Dazu Huike.  Who, from the historic context of the Ch'an school of Buddhism, was seen as even more elusive than his Master Bodhidharma. 

We begin, by looking at that encounter between Bodhidharma and Huike, with its story and in someways romanticism of the wanting disciple, who was originally rejected by Bodhidharma outside the cave that he was meditating in.  The imagery portrays the tension between the two, the Master and Disciple.  This need to be accepted by the first Patriarch of Ch'an Buddhism.  The ultimate offer is portrayed in early images depicted as a story, in which Huike cuts of his left arm and offers to Bodhidharma.  For what could be true or false regarding this tale of the desire to learn from the Indian master.  Which, from its historic retrospection, as discussed, holds more myth that fact.  However it still resonates a poignant appeal of this mysterious character who eventually became the second patriarch of Ch'an Buddhism. 

When Dazu Huike was finally given the role as the next in line from Bodhidharma, it is the final history of Bodhidharma which still maintains an unclear past, whether he returned back to India or died in China. No one knows.  But, it is once again, as depicted in the early paintings of Bodhidharma and Huike was the cave, maybe seen as a symbolism of the early Ch'an masters - more so to indicate where Bodhidharma spent most of his time whilst he resided within China.  It is also speculatively a cave which became the final resting place of Bodhidharma.  Historically, although not written down in any scripts, lies at the banks of the Luo River in China.

The significance of both the first patriarch Bodhidharma and the second patriarch Dazu Huike is the impression and original teachings of the Ch'an style of Buddhism, was to do away with the reading of the scriptures and chanting of the various sultras, but rather, as Ch'an later developed into what we now know to today as Japaneses Zen Buddhism.  Is to embrace the stillness, the meditation that is the core aspect of the only sultra that they felt was relevant, that being the Laṅkāvatāra Sūtra.  Taught as a decisive aspect of enlightenment under what Bodhidharma and Hauike declared, was that sudden realization of the Buddha nature, which they emphasized could only be sourced from within.  It need not take time nor entail to be a process of expectation. It just happens.  The discipline of this style of Buddhist teaching was encouraged to neither attain nor want.  All comes from within and is maintained within. It is therefor the removal of the dualities which Ch'an prescribes through deep meditation. 

Summed up from an early written phrase from Huike, it is as follows:

"Originally deluded, one calls the mani-pearl a potsherd Suddenly one is awaken - and is recognized as a pearl.

Ignorance and wisdom are identical, not different." 

This is now Ch'an as a progressive branch of Buddhism not only preaching that meditation, in its simplicity, could replace a formed structure of religious or philosophical beliefs.  While at the same time removing the core of dualism.  Which most religions intrinsically rely on to establish the boundaries between heaven and Earth, man and deity.  Even in Buddhism, there was the identity of a godlike figure as a fixture for worship.  Ch'an removed all that.  The questions can be asked in this striking upheaval of beliefs at that time in Eastern history.  Did this disruption of new styles of Buddhist teachings create enemies within the early branches of Buddhism and other religious beliefs? Once again myth plays a part in the personal journey of Huike.  Was he persecuted throughout China within its political turmoil of the 5th Century for teaching "Devilish Words"? 

Like his Master Bohidahama and his eventual passing, history has shone very little light onto Huike's last days. 

This is why I have always been fascinated with this image of Dazu Huike, leaning forward, resting his right arm on his crossed right leg, the pose has a very Western philosophical inclination.  By its presentation does not look like a Ch'an or zazen meditation position at all, that being the traditional lotus position, legs crossed and folded inward, sitting upright and straight.  And it very much reminds me of the famous sculpture "The Thinker" (1880) by Auguste Rodin.  With its Western take on meditation that even though he may not be resuming a traditional Eastern meditation position.  We see that he appears neither burdened nor effected if he is indeed contemplating life, as for all we know the contemplation maybe, about nothing.  But, allowing the weariness to be there.  A tiredness.  As life moves through its cycle.  An acceptance of predicaments.  I feel, with this image of Huike, with his apparent pondering, it shows a very human aspect of Ch'an Buddhism that I admire.  An older man, who became the second patriarch of Ch'an Buddhism in his forties.  As it is the later aspects of the Zen tradition, which decreed that even meditation should not be assumed as a symbolic gesture. However one position's themselves, it is the stillness of the mind that is important.  You many look at a flower, a piece of grass blowing back and forth in the wind. Or the insect moving relentlessly along its path. It doesn't have to have any meaning, but only to serve in disconnecting the mind human that wanders - to release ourselves from the suffering of past and futures, that in these present moments do not exist.  The Ch'an and the later Zen teachings continued reinforcing that searching for truth and answers of life reside within. But, paradoxically we may never actually find them, this in turn maintains the true removal of dualism, even melding Western philosophical principles.  Is not to seek, but to know.  In all of its mystery. 

A final quote from the Dazu Huike:

 "No me: Dhama's all empty.  Death, life, small difference. 

Heart of mysteries Transformation: know and see. 

The Truth cries out where the arrow hits the target."

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Please also refer to Bodhidharma and Dazu Huike (part one)