A historical Perspective During the Reign of

---DARUMA NO CHUGOKU YUKO---

(Daruma's Travels in China)
Before we start a little more on Bodai Tara wa Shi or Bodai Tara and Hanjaku Tara the teachers. Then eventually the name changes from Bodai Tara to Bodai Daruma. The various ways to write Bodai Daruma must be looked and explored in a variety of reference books in order to understand what was going on and why is necessary. His name in Sanskrit means to or holds onto or support.

One must look at the verb stem of the name Dou or Dhr and it derivation to the male noun. Also in Buddhism one must look at the word Ho or law as it’s translated. It has many meanings also. With these laws in mind man has many ways in which to act but laws of which there are consequences of good or bad, which govern him. Koushi-Ho as defined as many meanings in religion or faiths its meaning can imply mastering all or knowing all or obeying all or a standard by which to live by.

We also have order and custom. These are some of the definitions of Ho. There are many dogmas in religious history, which define law. Some are singular some are plural. But they all comprise a way to live by or find the truth by.

He also shed himself of all other desires including carnal desires in order to have enabled him to seek the truth and ultimately nirvana. This he taught to all who came to him, as did Daruma. Next we will look at other individual’s historical perspective on this issue of Daruma, Buddhism, and Shitsu Daruta. Yoshioka Ryuko has published many of his own personnel insights into this religion and Shitsu Daruta. He has also done this in sermon form. His explanatory notes and places will be noted throughout this article.

He states that this religion or way of life has many causes and effects once one treads on this path toward the real truth. Consequently, when one studies this path one cannot be limited to one viewpoint. The truth can be like a multifaceted diamond. One must find the right reflection or view that suits you. Ultimately it’s all the same in the end but the path may be different. Some may find the path on either the conscious or unconscious level. To go beyond this is to place oneself beyond reality. This will lead to a more open outlook and assist one in piercing this complicated veil of Buddhist salvation. One must also shed the idea of social status class or rank. This is important in that one must have is own individual identity not one developed by existing internal or external sources. Anyone who pursues this path of knowledge will eventually enter into a new world of reality.
With this short explanation there now is a need to explain about Shitsu Daruta his faith and viewpoint. He also thinks like in that he says that all class caste and rank must be either abolished or overlooked.
The caste system has its centers as far back as 2000 BC in the Northeast of India during a time of invasions and aggressions by its neighbors the (Aria-Nin). This caste system creation or establishment was developed to better control its people. It is known as the Kaikyu Seido or the Kaikyu system.

It had many classes firstly, the Brahmans Ozuko Class, Bushi or Warrior Class, Hyomen or Common Man, and the Dorei no Shikaikyu the Slave Caste. The Brahmans as the Catholic system is a very strict or rigid class order. Its positions strictly regulated. Peoples born into this faith have only one option it’s what you are at birth by position or status. These tenets have been held to for many decades.

This highly religious system in India denied Shitsu Daruta a place in their system but the Buddhist system was widely open to him hence he started there. It was expanding everywhere and he saw his nitch and went for it. Buddhism once it caught on became a very powerful force. It had its big groups and small groups. The former religion Confucianism was a religion devoted to developing high moral standards and much later Shintoism lent toward the benevolence a spirit in all things, whereas Buddhism lent itself more toward the salvation of mankind.

Therefore, praying for the self and for all and defending their commandments to a degree of obtaining objective consciousness. The Buddhist Priests were also a different class of people. They were many and they all were teachers or a sort. Therefore, the Buddhist religion in truth and the Brahmans principle of resistance and insistence that one must be born into a class in order to achieve status and on the other side of the coin the Buddhist say that anyone can be a Buddhist. The Brahmans also believed that belief in any orthodox system other than theirs was treason and those who did so were punished. Although both systems had a class system was one rigid and one was not. One was accessible only to a certain class and the other was open to all. The Brahman systems main principal was in the caste system. This system must be restricted they state in order to keep purity. The Buddhists rebelled against this system. Many left this religion and the country to escape the caste system and Buddhism. India during this time it was heresy to go outside ones system. The government had made it policy at that time to keep the caste system in place.

Colonies were prepared and peoples were separated according to their place in society. Buddhism though was still there and growing stronger. Their first step was to gain independence for all to enable all to have peace of mind, serenity and equality.

Buddhism base ideologies were fast gaining acceptance and consequently many other countries were following suit. Many strange peoples came to India to see this new religion. Many first time students came to learn. Many foreigners came whence before there were none? Buddhism accepted all types and classes of people no matter the country. There was a need for people to know the truth and the path it takes to get there. The religion eventually became a national front. Then again from the Brahman faith then emerged a new religion Hinduism. Its restrictions were not as stringent as the Brahmans. Entering priesthood though was a destiny for most.
The name Bodai Daruma commanded respect wherever he went and people from all races sought him out for guidance and wisdom. He was very popular in China when he made his pilgrimage there. It was hard for him to leave his country to go to China but he had his reasons. There was and still is speculation on how he got there by land or sea route. The records state both. Which is no one knows. There are 17 known historical records, which outline this journey with three in particular that talk of the route he took. Some though say he took the land route over and back. Others say he took the sea route over and back. Then the land over and sea back and vise versa. Some records state he set out on the year 520 during the 9th month 21st day. He crossed a land bridge from India to China where he met the Chinese military Emperor. Other records state he took the sea route from Bangu in India to Canton. The sea route would have taken three years.
In the Keitoku Dento Roiku there was a teacher named Domei who states there is to much evidence abound that proves he took the sea route. Since this was a regular route to China it makes sense to most that he should have taken this route. They say he stayed for 7 years, which is in dispute by most historians. Others hold to this as is written in following; Dennbo Seishuki (1061), Keitoku Keitoku Dento Roku (1004), Sodoshu (952), and the Horinden (801). Another story from two other sources the Sakyokoryu and the Keitoku Dento Roku state Daruma died in the year 532, which are also disputed.
In the year 645 we have Zokuko Soden who had taken up where Daruma left off he had written much about Daruma's travels and where stayed and for how long and when he died.

The Zen sect historical studies back up what Zokuko Soden had written about. These days the two paths to China are still in debate. Of those who believe he took the land route they say he traveled on the infamous Silk Road path to city of Rakuyo (J) or Loyang (C) to Choan (C). He also went on to a place called Note: (following place name is in Katakana) [Ko n su tan te i no i ba ru ya ro ma or Constantiople and Rome].

The Silk Road is mentioned in many of the Buddhist Chants that Daruma developed one in particular Chohon Zenryucho, which was used during the Tang era between the Tang Capital and Indian Capital. These chants were good for all mankind to alleviate stress, or when in subjugation, these chants helped to build the spirit up and do away with negative thoughts. These chants were also good in that they help identify people, places, and things. Many people like the Romans and Greeks used the Silk Road to travel to China because the route was very scenic in nature and was easily passable. Many goods passed on this road gold, silver, silk, jewels, spices, etc. Also the merchants did much bartering on the way to China. The Silk Road always brought huge profits for both India and China and encouraged the commerce spirit to enable both countries to keep good relations. Most time the preferred mode of travel thru the region, which was dessert, was via camel. The area had many mountain ranges, which appeared to reach for the heavens. The brown colored sand and clear blue snow capped mountains provided a scenic view unparalleled anywhere on earth. This northern route into China led travelers into the Kuen Ho mountain range then down into an area of lower southern area mountains and into China. This east west route was civilizations way of exchanging goods and learning about cultural differences. This was they way civilization grew. Commercial trade, literature, sciences were just a few of the benefits that each country gained. One misses all of this if one travels the ocean route. But each country, had its preferred method of route for traveling some used the land route, others used the sea route.

---DARUMA TO SHORIN-JI---

(Daruma and the Shorin Temple)
Emperor Kobun <467-499> in the ancient state of Wei as was described in earlier translations founded the Shorin Temple during the Taihei Jidai's 20th year <496> Hatsuda the famous Zen teacher who studied 20 years with the Butsuda to achieve the three accomplishments before entering the temple. This temple based its beliefs on the tenets of Daruma and was written about during the Tang era's <732>. This written work was entitled "Denbo Hoki". In this work it talks of the Shorin Temple located in east Wei near Susan or Mount Su. This is where Daruma became an instructor. A sign is posted near the temple to attest to this fact. From the time Daruma came and died and 200 years later his life and analects were catalogued and written about more that any other Chinese personage.
That is the basis for this writing/translation. Most of this is translated from a variety of scholarly works to give the reader an idea of what was going on during these ancient times.
The study of Chinese Zen is a delicate art almost always based on trust and reliance of the sutras as stated in the Rakuro Garanki, which was written during by Daruma during the year 547 after that this treatise or sutra was distributed to all countries for all Buddhists to read. It was a pleasure to read such a sutras many had said and after reading one people had a certain calm about them. It was written in a poetic style unseen even today.
Consequently, Daruma entered nirvana after his training period and a nine year mempeki stint facing a wall in zazen in a cave in silence. Some say his total life span time up until the end was around 200 years. Some say his spiritual strength led him that far to achieve his goal of Kaika no Danhiron or his decision to face the wall to gain truth or understanding. Some say this act with the age of 200 years was a myth to help others gain strength thru his experiences.

This path we want to point out is two-sided coin. Was this arduous path the actual way that he attained his pursuit of truth?

Or was this event staged in order to get people to seek the truth within themselves thru another means? You decide as the reader.
---DARUMA SHORIN-JI NI IRU---

(Daruma's Entrance into the Shorin Temple)
Daruma after taking the sea route landed and took the land route across a bridge named Ryo No Butei or Emperor Butei's Bridge during the 11th month 7th day of that year. He also visited the Golden Imperial Tomb in Nanking. From they’re he and Butei entered into a question and answer session with two of China's top Zen questioner's Mukotoku and Shoteidai. Daruma never answered but by his countenance they knew he knew what was being asked. They were shocked as was Butei of one so young. At the tomb in Nanking Daruma held a sermon. From that point on he became popular with all he saw, touched or talked to. He then went into the north state of Wei and met with the Emperor Komei. After his stay there he went eastward toward the Shorin Temple. He then located a place to sit in Zazen and there he sat for nine years in silent meditation.
Once he sat and was meditating never once did he move, quiver, shake or speak. Many who watch him day and night attested this to. During this time in China Buddhism was flourishing, as was Zen Buddhism. During this practice many had attained a self-awareness of the consciousness and sanctity of freedom of the spirit. With these tools some were eventually able to penetrate the actual veil of existence. During this time northern Wei was closed to all westerners, as was this type of Buddhism. Many parishioners though left and traveled west to spread this word as they felt it was for all mankind to see, experience and decide what they really want out of life. Many of the lectures or sutras were refined to attract a different following but following the same tenets as Daruma taught. His countenance was in every temple for all to see the peaceful but sublime nature of his teachings. Most important was for one to keep to the commandments of doing good deeds, spreading charity and kindness to all. Also to keep ones chastity intact as that was the core of the spirit. All wealth and worldly possessions must be discarded. One must not mistake the intent of the Buddhist teachings.

It is said that when one first enters Su-San or Mount Su, which is within the Shorin-ji precincts one, will hear a sudden roar of the wind. If that occurs one must sit immediately and go into zazen or deep-seated meditation.

When this type meditation is being practiced one enters into a whole different realm of life. From here one can polish the multifaceted soul of life. With much diligence and effort one will be finally rewarded. If one had the stamina to stay seated for nine years in zazen one would definitely see the way.
---MEMPEKI KU NEN NO ZAZEN OKU---

(The nine-year meditation facing a wall in zazen)
The new Zen Buddhism exercises developed by Daruma were based on a one ring or one circle concept. Daruma practiced and taught that when one meditates it should be seated in Zazen and the frame of mind circular in nature. When one entered a Shorin Temple there are many meditation areas facing a wall. Selected ones who enter into this form of meditation when seated neither speaks, eats or drinks. It is said that when one meditates long enough he will see first Darumas face then his own then nothing. Others who have meditated in this form have also seen others things. There are many written sources on Zazen, which should be read in order to gain a broader knowledge base on this subject. Daruma taught that the spirit could be divined in this fashion using mempeki. Many had blockages at some point during meditation, which prevented them from achieving their goal. One must be free of all thought, personnel possessions etc in order to achieve any measurable goal in this process. The breath is also a key integral part in the meditation process.

Wall appearances have manifested themselves throughout Buddhist history to some as way of telling the user that you are the right path. When Daruma first entered into the Shorin temple the first place he went was into meditation facing a wall. For nine years. He was guarded day and night and the guards were told to make silence observations and report back after each changing of the guards what they saw. There was also no gap in between in order for them to miss any observable nuance from Daruma. None was ever noted.

This scene was noted in records as a part of his journey and recorded by Ryuden Seizansha in a book entitled "Daruma no Goroku". This also depicts his complete journey from beginning to end and is revered by Buddhist from all over the world.
No place on earth is as holy as the one where Daruma died. Foreign priests from all countries as well as common man came as they still do today to see and touch this holy place. Everyday words or poems are comprised in order to express ones feelings after such and adventure to this place. Even after entering into mempeki his few students wrote day and night and created a virtual record of their observations and feelings. This continued to their death either on the spot or at other locations. Many wanted to see and touch this holy man but Daruma was guarded day and night.
--- Go Sekimatsu no Rakuyo (Loyang)---

(The City of Loyang at the close of the 5th century)
Continuing on with Daruma and his nine-year mempeki or seated in zazen for nine years at the Shorin Temple. This incident is the one most spoken about in the temple records and it all started with an Indian high priest Kyuna Hatsuda crossing over into China and meeting with Kobutei carrying the three-cherrished Buddhists objects. During the beginning of the Taihei or peaceful era beginning in 20th year of the 6th century in the Chinese province of Hunan near the area of Shoshitsu-Yama/Su-Yama was the place chosen to build the Shorin-Ji by Kobutei. This temple was built actually 24 years before Daruma's arrival to this mountain area. After the temple was built Kobutei moved back to Loyang.
Loyang at this time in Wei province was active during the era known as the Nambokucho were Kobuntei held reign. He then after a while moved to Enkei (Now Peking). Loyang has been in existence in North Wei since 221 B.C.. The capital was originally named Kohan (25~220), then Loyang from (221~264) and after that Saishin (265~317). Then after the Tang took over in (618~907) it was changed again. This area of Wei is deep in mystery and change throughout the above period. Today in Honan province Loyang still sits today. The then government Hiyo Taiko was entrusted with its care and safekeeping.

This area traces its roots back to when Confucius was active during the reign of King O Gaku. Kobun Tei was a direct descendant of O Gaku.

Most Chinese people during this era were of a sophisticated literature class based on Confucian teachings. This order was established in order to ensure that all Chinese people were well acquainted with Confucian ideals and morals. This religion bore much good fruit for the Chinese during its time. It set a social standard that all Chinese live by even today. Emperor Kotei was young during this time but he was a very kind and wise emperor. He also lived in the capitol of Loyang during his reign. The capitol actually moved several places during history form the outskirts of the province to the middle. This was done to protect the capitol from the barbarian hordes.
According to history this area was the first to establish a national central records agency and develop a centralized cultural and literature center and after this base swift was established progress was made in all areas of government. Loyang government had eventually centralized all its actions into one agency or entity. It became a highly respected cultural area, which prospered during the literary boom. Within a forty-year time span it was one of the most traveled to areas of commerce and literature in China. This was evidenced in the writings of the Chohon Zenryu. In this area the capitol under different names became desolate because of war. Many like Saishin took many years to rebuild whereas Loyang was virtually untouched by war or famine during its time. During the time of Saishin its military was fractured and not very well organized. Foreign armies often took their toll on this city during that time.

Also during this time as well as the West Shin in Wei province we had the East Shin in Konan province. Both had ruled for about 400 years in this area. In 493 emperor Kobun as we know moved to the new capitol of Loyang. This era would prove to be an era of peace for the area to include the Shorin temple. This area met with much prosperity and advances in civilization. Loyangs government and economic areas centered and developed on trade, literature and religion especially because of Buddhism. There were many foreign country settlements in which other religions flourished, but none like Buddhism.

Many foreign governments though came to visit and ask questions about Buddhism and its order and Bodai Daruma. Some stayed on to learn about Buddhism and even some attained a certain level of sentient calm. This was Kobun Tei's dream to expand Buddhism to such a height so as to be the religion of choice for all.
Many people also became naturalized citizens after once experiencing Chinese culture, literature, religion and food. The majority of them stayed in the northern area of Wei where the Buddhist religious enclaves and the Shorin temple were. This area more and more became an area in increased trade and commerce due to the influx of foreign peoples. Thus the Silk Road was established and this would be the main trade route into China from the west. Even in India during this time was the center where Buddhism came from and were much missionary work was in progress.
Many of the ruling families in both countries were divided though on Buddhism and in all earnestness were unaware of the impact Buddhism would finally have later on. As soon as the Silk Road was established Buddhism rapidly started to expand. In China many large Buddhist temples were erected i.e., the Seicho-Ji, Seifu-Ji which were built by Senbu Tei. Then priests came by the thousands to these two newly erected temples. Then after that the Ensei-Ji was built to the Buddhist earth sect. Then more than 10,000 Chinese and foreign priests came to study and learn of Buddhism in North Wei.

With this new temple in place the golden age of Buddhism and its seeds were planted. An interesting note in the temple proper some foreigner brought grass seed from his home country and to this day no one knows which country it came from but its a brand or genus of grass that seems to glow golden in many of the temple gardens.

The numbers grew each year and as well the temple grounds were expanded as well to accommodate the 30,000 plus priests coming to visit, stay or just on a pilgrimage passing through. This is noted in the temple records proper. Many of the priests came from either Japan or Korea to study this new religion and grew it did. It caught on like wild fire in Korean and Japan. This new religion would forever shape the future for China.

In Rakuyo or Loyang was a large castle in which also housed large groups of Buddhist priests. This castle belongs to two emperors Emperor Senbu and Komei. They were two of the richest kings in China when they reigned. There are hundreds of volumes of written information on the great things they did for their people and for the Buddhist religion.

In the main preface volume of all these writings is included two chapters devoted to Indian Buddhism is organization and its scholars like Mujiyaku who’s literary works were very famous. The next chapter is devoted to the Buten or Buddhist scriptures. Many came just to read and study these new translations on the older scriptures. Much of the Buddhist faith and power base then was based on these scriptures. When Emperor Senbu reigned he was noted as being a big backer of Buddhism and was credited for much of its prosperity. The same was said for Emperor Komei. His era was the one which wielded much power in China. Komei and a family named Teibo Reitai Kou Shi combined their wealth and political influence helped to shape China's future. Even one of the main Buddhists sects of Rakuyo was named after this family.

This is duly recorded in the temple records. The Eiinei-Ji was another famous temple in Loyang where Loyang Buddhism was practiced. This was another place of central power for the Buddhists. Daruma had often visited this temple in Loyang called Einei-Ji. He always said it was the most beautiful temple in this city. Many of the halls have large murals depicting Daruma on his travels. One unparticular is one large painting depicting him in the lotus position with his hands in the Gassho position praying for all to have a happy and long life. There is also in the temple records mention of a priest who was much like Daruma who was said to have lived until the age of 150 years. It takes much faith a strong spirit to live that long.

It is said that Einei-Ji was built during the year 516. And during the year 534, which was, the 3rd year of Eisho it was written that this temple burnt down to the ground no reason or circumstance was ever noted. During these days it was also noted that Daruma was also around the age of 150 years also.

This is also recorded in the Loyang temple records. Much history and fact is noted in these temple records and is a must to research these records in order to pull out all the pertinent details on this era and Daruma. During the 28th year of Tenjiku (Old name for India) they also validate and verify his age. Many other ancient teachers who wisdom and loyalty on this subject has never been refuted and is duly recorded as being historically correct.

Even when Daruma started his pilgrimage it was said that he was already 100 years old. During his stay in Loyang he sat for many hours or days in Zazen and with this gathered many many students and teachers who were in awe of this man. It was said that when he performed his 9-year mempeki an Indian priest by the name of Shikyu Renho wrote the Ekikunkei. He gathered alms so as to do this writing to catalog the life of Daruma and the many strange deeds he performed up until he died. Many question Daruma's age some say he was younger some say he was older than 150 years. Temple records though state 150 years as the aged in which he died. He was a man leading a very mystical and esoteric life. They say he wrote many strange treatises on life past and present. After his passing his sect and the #2 man in charge was also a very wise man and just as mysterious as Daruma.
---Densetsu toshite yumei na Daruma to Butei (Han Wu Ti) Zen Mondo "Seitai Dai ichi Giron" to Zenshu Dai ni Sokeiko no "Danshi Guho"---

(Of the legends that are famous is the one of the Zen parable Daruma posed to Butei and of Darumas's questions and Butei's answers. The first one was of the Abandoning of the Spirit and second involving Sokeiko was the "Danhi Guho" to dismiss then request anew)

In the world no other writing are as famous as the analects of Daruma. They are the most read and the most talked about in the Buddhist or religious world. His words, pictures and sermons were handed down to all who would have them. Their assertions and validity are a matter of public record in China. China's Zen sect’s history was one that was bright and clear. This sect flourished even into the Nambokucho (580~651) well into the Zui era.

It was picked up again by the 5th founder and pupil of Daruma's teachings Daimankunin (601~674) that takes us to the end of the Zui era and into the beginning of the Tang era. The genealogy of this sect is as follows; 1st Founder Bodai Daruma, 2nd founder Taiso Keicho, third founders Kanchisosan, fourth founder Daiidoshin, and the fifth Daimankunin.

From the records of Shaka Gautama Sakyamuni we find the 28th founder Daruma who passed on was a man with a perplexed spirit they say. He wanted to help everybody he saw. He did this by taking a journey to China on the sea route via Canton. Soon after this he sought out an individual or pupil with a Bushin or a Buddhist heart. One who was devoted to Buddha and Buddhist law. He was beckoned by Kan no Butei or Han Wu Ti to go to Nanking. The following is a conversation between Butei and Daruma concerning a famous Zen mondo or Zen question. The original conversation took place between Butei and Mukutoku on the Shotai Dai Ichi Gi. This mondo Kyu Sho Shin is inscribed in one volume. The others are covered in the Zoza Zen, which covers three volumes. It is also noted in the Zen history museum in Beijing and in the Chikuma library collection. The conversation is as follows:

Kan no Butei or Han Wu Ti; since the enthronement of Buddha with he building a temple in his honor we have deigned a priest to perform memorial services for the masses does this have particular merit?

Daruma; besides the virtue of nothingness what do we have what else is of value? Do we do this for the sake of Buddhism or for the sake of the virtue charity?
Daruma; or do we do this because of a heavenly personage in hopes of a reward? One must look past the shadows and thru that veil lays the truth to your question.
Kan no Butei or Han Wu Ti; this truth is there merit or value even in its seeking? One must confront the self in order to seek the answer!

Daruma; Wisdom is like anything else it is as strange as a circle. Once entered it must be done quietly. In this quietness you will find the merit of virtue. This word wisdom though must be understood and used with prudence. One can yearn for it but will not achieve it unless it is really understood. If not understood it can never be properly used.

Kan no Butei; is then sainthood unattainable without this understanding?
Daruma; to which Daruma answered “Kakunen Mushi" The endowment of sainthood is achieved thru understanding nothingness".
Kan no Butei; Once then this is confronted will we know its existence?
Daruma; I have answered that already. To negate is to know.
After this Kan no Butei's faith did not matured, but later on he finally saw the truth in what Daruma had told him. After this Daruma entered into the Shorin-Ji and meditated in zazen facing a wall for nine years in order to achieve his goal. During this time there was a priest in Loyang who became the 2nd Zen sect founder. His name was Shinko. It was said that he viewed the spot after Daruma died and saw pictures of Daruma who gave him divine guidance on how to conduct his life. After that many visited this spot hoping to gain the same knowledge.

This place where Daruma sat in silence for nine years is a very hallowed place. His bright and shining personality is even still seen today in all that he wrote and in his pictures painted of him. It is said that Daruma sat in the snow with a man who had his left arm severed. This man despite the cold and wind held on till the last with all his soul and spirit. This man Daruma said knew the meaning of life all the way until his end. Often time’s great pain or sacrifice make enables one to break thru the veil and see the truth, which was hidden throughout his life. In this case his way was pointed once he lost his arm. In truth this is a heroic episode. This incident was a perfect culmination of mind and spirit realized late in life. As told it was so clear he felt no pain and even laughed as his end was coming.

How ironic he states that life is so uncomplicated and easy to divine the answer was right on front of me all this time.
His spirit soared high after this. This then leads us into the next mondo entitled Anshin Mondo or the peace of mind parable. This next conversation was held between another priest Keiko and Daruma on the above subject.
Keiko; Keiko had it was said a very large amount of courage and valor and was called upon often to support him and others at a moments notice. He had stated to Daruma he also attained a high rank in Buddhahood.
Daruma; Daruma said also I have attained a high rank in the Buddhist priesthood but what good does it do me? Can I profit from a title such as this?
Keiko; I have derived peace of mind from my title. However one cannot profit from just a title this I understand. If this is so then how can one prevent form falling into this mindset if peace of mind comes from within and not without?
Daruma; Anshin I think is that spirit which is always with us we have to seek it out in order to understand it. It is susceptible to being opened up in only a certain manner. One must simultaneously open the mind and heart at the same time.

Keiko; Then the spirit must be come from within and not from without.

Daruma; from this then we all have our own ideas and there is no set method. It must be experienced rather than explained.
Keiko; Keiko thought on this and then all of a sudden insight came to him just as if it had always been there.
Su-san Shorin-Ji opened up after the death of Daruma to almost all students his successor so recorded. Daruma's successor Hochoi Keishosha came on the scene and met with Keiko. There was a rendering done after his death, which is in the records. His bones were collected and polished annually. This scene was called Fuho Denhi.
During the end of his nine-year zazen all his pupils were gathered to pay homage to his passing. Suddenly that same night all attention was directed west to see as the sun set an image of a man on the horizon carrying a staff looking back waving and then moved on over the horizon. Some say it was Daruma, others say it was a pupil. After this everyone retired to the temple to pray. Their prayers were to be able follow the same path, as did Daruma. One must reflect on these writings and listen to the words Daruma set down. For in them lies the truth to the path we all share. Daruma once said this husk or human shell we all share is not important. It's the spirit that is important in that it is something we all share with all things. In order to understand this entire one must visit and live in the area that Daruma visited in order to understand.
Advance outwards but as quickly ass this is done it seems that this must be continuous Process lest we loose what we have saved till now. We seem to be going in a circle from beginning to end and then starting over again. As long as we nurture the body and spirit properly this cycle then Is endless?
Daruma; You and I are the same. We share ft same body made of flesh and bone and life’s blood. Take heed not to mishandle what we how been given. This vessel we have must be cared for all eternity.
This conversation was recorded by the priest Rii and was entered into the temple records as such. It was also entered into the big low recording known “Gentushoku".
When Daruma achieved enlightenment and assumed the mantle of the Buddhist priesthood he went to start his own Zen sect. The two particular paths he followed were called "Kushoshin" or the descending path. The other was the "Dofuku" or duplicate path. These are important toward the care of this flesh and blood vessel we call the body. Being able to be one of high virtue and moral duty is just not for the one but for the all. Keiko has my spirit, his bones and marrow are of my marrow this is his advantage. As from Gautama and Buddha alike they achieved sainthood and their virtuous path is there for all to follow. The law that Daruma hold dear was passed onto Keiko, and he spread the word of the path, as did Daruma. He then received the beloved sacred Buddhist scarf.
The reference to the stole or scarf is a legendary garment that Daruma wore at all times much like the shroud of Turin. After Daruma’s death many pr1ests came to pray and touch this holy relic. Keiko lived as long as Deruma did and it is said that he entered into the Tang era before he died. He was granted much wisdom from Daruma and this was passed on to his successor.
  Ni iru Shl Ko Ron (A discourse on the journey of the two paths or entrances in life)
These two journeys or paths come with four different viewpoints. Their meanings were spoke of in many of Daruma's sermons. This information is difficult to understand even today. In present day though much of this information has been translated and much information was gleaned thru the use of older historical records. This priceless information has much value or merit. From this data on Daruma much of what we know about his Zen sect is seen in sects today throughout Asia. These older writing were discovered hidden at a mountain temple called Sei Yama. Some it is outlined below as translated from the Chinese text

Man has many duties in life and one is following a path toward righteousness or truth. The way is pointed out but man must seek the path. Man must first divine the two paths one of, which is justice way the other is the truth way. He must seek the right way and build his faith around that base. There are many rules on the truth path, which have deeper meanings than the intended ones. The developing of the spirit is of great import and if one changes midstream with out full knowledge of where he is going his base will collapse. One must shed all thoughts of negativity. Once the truth has been sought out and found he will find his inner self and know that the path was not as difficult as it seems, and it was probably right in front of him all the time. The truth will protect him as he develops his faith build a protective wall about himself. As all negativity disappears so do all barriers. One will now understand about terms such as compassion, mercy and other virtues. The world will be as the clear blue sky. The spirit will always be with us. It just resides in the shell we call to body. With a spirit developed as such, there is nothing that cannot be accomplished. As one also dwells in Mu or nothingness all is one in nothingness.

Of the four divisions of people mentioned above one of them are people who always beam a grudge. This type of person will never change. This negativity is what will eventually eat his soul away. His spirit will be malformed. Then there are those who have an overabundance of mercy they form the 1wo other groups. These are the ones with an overdeveloped spirit. Then there is the fourth type, one who follows the law. They spend there times watching the ones who bear grudges. They study art and try to help the first group. One is born suffering and dies suffering. This can change with a properly developed spirit. The ones who bear grudges are the ones closer to evil. They will pick any fruit to achieve their goals without consequences. The other two groups develop their spirit and impart it on others. They summon the ones who are ready and spend time helping them through life’s difficult journeys.
These types of people are on an advanced path toward true enlightenment. The person who paths the justice path has a hard life ahead. The truth path is the one of mercy. The warrior’s path often combines the two. These people are few, as it’s a man of impeccable spirit to mold these two into the one.
The path of mercy takes one into the fold of suffering. One will prosper and profit more though on this path, as it is one of least resistance. The justice path is one of trial and error. One often uses much of his spiritual reserve on this path and it takes longer to replenish. The truth path if one uses up spiritual energy he can always goes back to nothingness to rebuild his spirituality. The justice path also parallels the dark side of the spiritual path. One who takes on to much negativity can very easily slide this way.
People are often perplexed on which path to entertain. Often the rules of engagement are harsh and they cannot adapt to the harsher realities thus confusion sots in. They are in constant need of guidance from a priest. Once though as I said before when they do find the right path the truth will manifest itself. This is were the term that Daruma used with Keiko and Kan no Butei "Anshiri" the peace of mind spirit what it can do and how it is developed. One must understand nothingness, form, mercy, and motion. In all of these are the 10,000. There is comfort in prayer utilizing the sutras. There are many benefits to Prayer.

It helps develop the spirit and wash away despair, suffering and encourages hope. The Idea of Mu or nothingness is a place that all can go. In nothingness is everything in everything is nothingness.

The breath is also important when developing the spirit of the two paths the one of justice he is able to make change in an instant whereby the path of truth takes much more time. Wisdom and truth take time to develop. One must divest oneself of all worldly things in order to take any of the paths. Whichever one takes it will be fraught with disorder chaos and suffering. But in the end only one can prevail.

Frequently there are many paths people can follow but only two are recommended. One path that can be followed is by reason or truth. The other is by moral conduct. The reasoning way is truth way or the way to develop the faith within oneself. It is also the way to satori. This path has a much deeper meaning than most. It is a study of the nature of material things. This leads one to the more valued of virtues of life. Some say that these are all innate factors that all hold or have. All people come into the worlds and all are finished products when they leave.

Those who know this speak about it frequently to those who believe. Without authority to designate a path there is discord. The way to bringing it all back is thru Mempeki. Is this just devoted to the living or for all beings? Some say the strict life is they to the truth and if one drifts or strays he will run off the true path. Ones who are educated will always follow the path and will impart their mercy onto others. Those who are imbibed with the truth will always have the wisdom to guide others onto the right path. One must also stray away from idleness, lust and other lesser virtues. When one enters the reason way there are four other conducts one must follow. One is Honko (The Base of Life), the second is Zuen Ko (The Journey of life), the third is Mushoguko (No Way in life), and the fourth is Shoboko (The Spiritual way).
When one is traveling down a road or path one must be ready to suffer and not receive things in fair trade. One has to assume life’s pains silently. In olden days the term Mushiyuko meant one who was without lack of a way or occupation. Those who wander with no possessions or material things have a definite path to follow.
One must follow "Mushiyuko" this book is used by all wanderers. Many priests have read this book and have followed its tenets. Up until now in order for one to commit to this idea as outlined above one must see and witness the calamity and evil that men do in order to understand the truth path. This path will bear much fruit. When one is looking askance from above one can see more as a third party observer. For who can bear a grudge against one he cannot see touch or feel.
The sutras are the call. They say man is destined to suffer. Through suffering one can see how life really is supposed to be. The spirit is our center and from it all things are possible. To bear a grudge is to weaken the spirit. To comply with a grudge is to weaken the spirit. Thru this attitude one will stray from the real path. Justice, truth and virtuous reasoning are the only path to take but it must be with a pure heart and pure spirit. Another path is 1.) Hoenko (Reward for be-grudgers), 2.) Zuienko (Be at the mercy of fate) mankind must be selfless when on this path and his affairs in order., 3.) Enko (The study of fate). When something built and torn down is it destined to be or just chance. We all live in as world where things are strange and rarely understood. We live on the edge of pain and pleasure. What is given must equal to what is received. Is this true? If something happens and there is a victory and the one who was victorious will he profit is this to be, as kharma would dictate. What is in a victory? Some are hollow some are not. You were there a moment ago feeling elated now you are somewhere else the feeling gone so was there really a victory or a sense of pleasure. If so then pleasure it may be. But if not then there is pain or sorrow felt depending on the circumstances.
If the above is true then we return again to a nothingness state right? One now see the pros and cons of these different paths. The spirit will also increase or decrease in a state of nothingness. One often rejoices at the wind as it disturbs the darkness making things visible. That’s why it pays to be ever alert in a state of nothingness. The idea of Zuienko must be watched carefully. Much can be divined from this path. Now Mushishoguko (The conduct of being in nothingness). People see only one world but, unseen by most is another the world of nothingness.
This is a complex place nothingness. Those who know cove this world at times more than the other.
They say wise men know this difference and the various paths that he can follow. But in this world there is the place were can be idle this must be avoided because it can drain the spirit. Those on the path of mercy can see this in a man. This type of man sees all and gains much thru prayer pleasures while in the nothingness place because he is not idle and never rests.

One must also look at two other terms here Kodoku and Kokuan the virtues of good and evil for they are always around us. They have been around as long as man has been in existence. They are also the reason for mans suffering. As they body becomes weak we lose one and another enters our body. That is why we must train ourselves to loose all thoughts that are negative for they are a breeding ground for evil. To wish for harm to come to anyone or thing is an open invitation for the dark forces to prey upon. One who is spiritually trained can resist such forces and by controlling their impulses the vessel can be kept intact. The truth path can resist any force.

The term Shohoko deals with the law of pity. One must have an empty vessel in order to use this term. The nothingness guides us toward the cleansing or suffering in others; thus pity. This is a good tool for the Wiseman to use when teaching others about pity. The law claims that all alms gathered must be given to those less fortunate disregarding the current situation of the self.
To help remove dirt and grime from another is a rewarding situation. It can change the life of the person you are helping as well as ones own spirit. In this act there is no self-gain. The act of giving without reward is a most fulfilling act of pity or kindness. This is tied directly to the term Kudoku or charity. One can use this idea to remove almost any kind of pain or sorrow. This can only be done by one who has developed the inner truth way. To act unselfish and apply this act to others will reap many profits. Here are two brief examples #1 the truth path leads ultimately to another path. This practice of passing down knowledge word of mouth keeps intact the truth premise. Much can be gained from reading the ancient sutras but nothing better that practical experience.
Buddhism's main goal exists in these ideologies written about above. One must keep these ideas alive thru constant practice. There will always be sages or saints to confer with for sanity checks.
All knowledge must be dealt with and given equally amongst all who seek it. After all foreign thoughts have been divested of the truth path will illuminate itself to the seeker. With all distracting thoughts out of the way it is easier for the seeker of truth to be guided to help others. One will eventually see the real image of Buddha if it is seriously sought after. By returning body and mind to its original state of mind the door to the truth way will manifest itself. You will know this by the prescience of quietude so sublime that one will want to weep.
---Go Sekimatsu no Rakuyo--
---Ni iru Shi Ko Ron---
It makes no difference sages, saints or ordinary people we are all the same. We al the ability to train to be or do anything we want. We should all be happy with our lot in life. People though who do make definitive decisions of life must do so without regret and never look back. Once one takes a vow to walk the path of truth is must be one of reverence and silence. One must not seek the artificial but the tangible. Theoretically some think this is just a way out of reality not so. One must ensure that their intent and spirit are one. There are four practices one must go through. As stated before in order for one to follow the truth path one must divest the self of all worldly things and states of mind i.e., anger, sin, lust, personal possessions etc.
The firstly, practice is to understand about previous existences and why they are. The secondly, is cause and effect. One must understand this thoroughly in order to be put into practice. Thirdly, is the practice of the pursuit of the truth, and fourth, is the art of practice within the self.

In previous existences one had to have harbored grudges that are why we normal people are where we are today. From a trainee's point of view if one is made to suffer this will manifest itself in others. If one while in training stays suffering in him he will manifest this in others. And the cycle goes on. This is accomplished by polishing the spirit inwardly.

Throughout time there have been instances of truth manifesting itself in a variety of ways to different people depending on the level of their spirit polishing. Even as perplexing as this sounds the path once started must be followed to the end no matter what. Many who have started this path and have harbored grudges for whatever reasons always meet with despair or disaster. They wander the earth forever in search of nothing and finding nothing.

One must be pure of heart even in the face of sins committed in a previous life. On the outside as well as the inside one must always reflect inwardly and cleanse the spirit. If one is pure of heart only good can enter evil cannot. But once the soul is tainted evil resides so long as the spirit allows it to. Negativity at all costs must be avoided. It is a doorway for evil to enter. Thru the sutras strength in the spirit is developed and manifested outward. In addition, consciousness of the self is paramount and must run deep. Awareness of the conscious and spirit is the start of the truth path. The above two must be melded together; otherwise the path will be allusive.

Once one has experienced this will lead to the understanding of previous existences and suffering on the truth path is the key much will be known and the rewards great. The cause and effect practice is entrusted to one to develop on their own thru real life experiences. One is born and one lives. The self and the ego are everything to learning. They are key things required in order to understand cause an effect. It controls all facets of life, death life, pain pleasure etc. Some tie or bind others release.
If this path is followed one will be rewarded. A virtuous spirit is dominant above all. This plus a persons past experiences determine ones fate to point. Cause and effect can be used though to your advantage over and over. This is especially true in a nothingness state.
This is the teaching begins. Worldly success is very dependent on cause and effect. Ones spirit will rise and fall according to the amount of control on exerts on this practice. The connection that must be made is dependent on the person and his level of practice. The pursuit of the truth is usually confusing to most that’s why one must divest the self of all wealth, desires and cravings. Only then can you depart on this path.
Once it is done and you depart on the truth path even the most unenlightened will receive a reward. To some it is many that pleases to others only the one will please. Most people to any degree are interested in developing their spirit. It is the body's destiny. The body wants to move to other plains of existence. It is common knowledge that there is beauty in the virtue of heaven. There is the beautiful there is the ugly. All are one in the same in the eyes of heaven although some still seprate them. Those who do their spirit will decay rapidly as will their body. People hang onto the life and the body. What they do not understand is that the body is just a vessel in which the spirit resides. Once the body dies the spirit moves on.
How many people live in peace and harmony? Also how many people develop the practice for inner reflection? Existence is made up of nothingness. Thru inner reflection when developed properly one will see this eventually. The sacred texts are there for the reading. It is up to the one to seek them out and divine their intent. The desire for the practice of the truth is innate in all of us. How we develop it is something else. This then leads us to the desire practice. To do this we must have developed the purity principle. This is a law unto itself. We must be empty when we practice with no attachments. We must not be in opposition with nothing. This is the practice.
The reason for this law and its substance is survival. The reasoning law was brought about to develop the ego or the self. Wisdom comes to people thru the realization of the truth. This is developed by the law of reasoning. This has to be in order for the truth to exist. Generally speaking existence is there to enable to people to see and live the many profound truths like suffering, providing assistance to the sick, helping others who have nothing. Therefore the body and its many properties are separate.

Our spirit is a separate reality unto itself. When one is collecting alms for example he’s helping others. The alms should not be for the self entirely but for those who need it. This but many of the separate ways one seeks the truth path. One must always have an open mind. On this worldly plain we must look and always purifying the self and the spirit. Always stand up and be the guide or the eyes for those who do not or cannot see.

Man's self interest in life is altruism in that the path could manifest itself just like that and one could miss it if he were not aware. Sometimes giving rather than receiving is the greatest virtue of all.

Sometimes on the truth path people have preconceived notions of values or inherent wild thoughts. These must be purged. We must be empty of all thought or ideas. The practice of the law is an art unto itself.