A Life of Bodhidharma by John M Evans. In the Zen Masters Series.

The central figure among committed Buddhists, at least in the Mahayana (the “Great Vehicle” of northern Buddhism), is the Bodhisattva, who exhibits a care and concern for fellow creatures based on an interweaving of wisdom (prajna) and compassion (karuna). That is to say, compassion is always tempered by wisdom in that a Bodhisattva’s avowed intent is to carry all beings to enlightenment with him (or her — it is interesting that in The Flower Garland Sutra, most of the great Bodhisattvas are women). The rules followed include the Ten Grave Precepts:

1. Not to kill.
2. Not to take what is not given.
3. Not to abuse passions.
4. Not to lie.
5. Not to use intoxicants.
6. Not to slander others.
7. Not to praise oneself.
8. Not to value possessions.
9. Not to harbour ill-will.
10. Not to abuse the Three Treasures :

1) The Buddha (or awakening).
2) The Dharma (or teaching).
3) The Sangha (or community of Buddhists).

The Bodhisattva “takes refuge” in the Three Treasures of enlightenment, law and community as a pledge of commitment to the general aims of Buddhism. This is the nearest that Buddhists get to an institutional church, except perhaps in the Tibetan diaspora which has a more cohesive structure.

Bodhisattvas, therefore, seeks enlightenment for the benefit of all sentient and insentient beings. Their own benefit never arises since they are practising a non-dual philosophy. The guidelines include the Six Virtues, or Paramitas:

1. Giving - all forms of generosity.
2. Morality.
3. Patience.
4. Vigour.
5. Meditation.
6. Higher wisdom.

The paramitas are regarded as expedient means for living in the highest realm of our being. These realms are often taken for separate worlds into which people are born according to their karma. In fact, they are psychological states which exist within us (as potential) at all times. The realms are:

1. The hells.
2. Hungry ghosts.
3. Animal realm.
4. Fighting demons.
5. Human realm.
6. Heavenly realm.

Depending on our mood, we are always in one or other of these realms. For example, when we crave for the things of this world we are in the realm of the “hungry ghosts”. When we act out of pure aggression or anger, we are in the animal realm. Buddhists stress that enlightenment is only possible from the human realm, so ours is a fortunate birth which must not be squandered.

Above these six realms are the Holy States, or Grades of Buddhahood:

1. Hearers of the Buddha’s teaching.
2. Private Buddhas (some imply “selfish” here).
3. Bodhisattvas.
4. Buddhas.

Taken together, the ten realms and states of being, represent the nature of life. By practice and correct endeavour, we can improve our lot in this life and make the ascent Buddhaward. It is important to realise, though, that all these states are ever with us, even the supreme realm of full enlightenment. We just have to attain the state in which it becomes visible. That is the essence of Buddhism.

The Buddhist classification of human life, taken together with its psychology and high aspiration, represents one of the noblest attempt to make sense of the universal mystery. It has proved its efficiency over more than 2500 years, among many different types of people to whom it has given meaning and satisfaction. Astonishingly it is still growing, especially in the West, where it appeals increasingly to scientists working at the speculative edge of modern thought, and to ecologists who understand the healing (or holistic) nature of the Buddhist view of the world.

This then was the philosophical, psychological and religious inheritance which Bodhidharma represented when he arrived in China in the 6th Century. As has been noted, his methods and manner brought no comfort to the average Chinese Buddhist, who by now had probably grown rather self-satisfied and set in his ways.

Much that is legend has been woven about the remarkable character of Bodhidharma — P’u-t’i-ta-mo in China, Daruma in Japan. He was, it is said, the third son of a king in southern India, where a meditation sect, not unlike Advaita Vedanta, held sway. He was born into a period of unprecedented religious activity. Joseph Campbell points out that “between the lifetime of Confucius…and the legendary date of the coming to China of the Indian Buddhist sage Bodhidharma (520), the basic texts and principles of Confucian, Taoist, and Chinese Buddhist thought were established.”

Go to Part Four.