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18 of 20 people found the following review helpful:
4.0 out of 5 stars
"Do not doubt that your mind is basically pure.", July 23, 2001
Red Pine (aka Bill Porter, author of ROAD TO HEAVEN and a celebrated translator of Buddhist poetry and scripture) gives us a spirited translation of four talks attributed to Bodhidharma even though debates over authorship, and even the existence of Bodhidharma as more than a legend, have not rested.Bodhidharma's "Outline of Practice" outlines the dharma as this Brahman-born monk taught it in China after being sent there by his teacher, Prajnatara. A confusing distinction made in these talks, especially the "Outline," has to do with what Bodhidharma calls "reason" (again, in this translation) and meditation practice. They are presented as two avenues to "zen," but the definitions make it hard to distinguish them. Throughout, there is an inside/outside (or mind/body) kind of thinking which may be expedient thinking for the sake of his students, or his own enduring mind-habit. Otherwise, his teaching is very clear: attain your true self, attain what the Heart Sutra is talking about; and at that point, what is there to do? Realizing the paramitas without a trace of actor or action, the student can use form with a clear mind and help others. In the "Bloodstream Sermon," there are questions and answers, as Bodhidharma teaches and occasionally spars with monks in China (at a time when Buddhism in China was heavily philosophical). Bodhidharma has mastered the philosophy enough to turn it on its ear and make it point these sleepy students to "just doing it." If you do not find your true self, he says, all invocations, offerings and precepts are useless. "The thousands of sutras and shastras only amount to a clear mind." With the "Breakthrough Sermon," the conceptualizing gets pretty convoluted. Dharma speeches are like acupuncture needles, and what may have pointed directly 1,500 years ago becomes mysterious. This talk refers to the Nirvana Sutra and the Sutra of the Ten Stages, which were revolutionizing Buddhism in China. It is interesting to watch how Bodhidharma intercepts questions which are often reverently Buddhist and spin them around to the three poisons (anger, greed, delusion) and their need to practice just now. And yet one might wonder that even as he criticizes external devotions, he seems to be making something special about "inner" work and enlightenment. Is there such thing as practice without inside and outside?
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