A historical Perspective During the Reign of

CHUI #2

While Daruma was pilgrimaging ion China during those old days there were many esoteric exercises that were linked to these teachings. Many monks stood up to this austere but arduous training to be able to tell this story today. In the ancient provinces of Wei, Chin, Choan and Liaolang during this time this area was embroiled in civil war and strife known as the Nambokucho.

This was also a time when the "Silk Road" was established to facilitate trade between the east and the west. There also was a sea route established for trade also between these two areas.
This then made the path for Buddhism more available to the masses. This road helped spread the word of Buddhism far and wide.
Note: During the Nambokucho this text states the dates as (420~589). However, the history reference I am using states (317~589) as the dates for the Nambokucho.
These two routes mentioned above were al ways being manipulated politically by the Chinese and Indian governments. During the 4th century there was a man named Hoken Sanzo who was working on the current commandments of the Buddhist faith. He worked hard on these writings and put his life and soul into them. He roamed the land in China and India when he wrote. He felt he had to see things first hand before writing about them. He took the land route into China and the sea route back. Hoken had traveled the "Silk Road” numerous times during his travels. He then proceeded south off the "Silk Road" into Ceylon to learn and teach more about Buddhism. He then went deep into Southeast Asia and stopped at all the countries he could to write, learn and teach. He eventually became a foreign trader as well as his involvement in Buddhism to make ends meet.
Hoken though was in opposition to what other priests were of prostelizing about especially the famous Indian priest Butsutocho. There was no record of why he was against these priests he just was.

Other famous priests in the lands west of India were Kumarashu whose lotus sutras were very popular especially after he translated them from Sanskrit into Chinese. These sutras talked much of Gunhatsudara and Bodai Daruma. There also was much information available on the Mahayana creed or doctrine and how it had spread throughout India and China and the many contributions and impact it had on the people.

CHUI #3
Important to mention is the record of Daruma and the ancient King of Chi Province and the question and answer sessions. This is also important information to research as there is much historical data to support this occurrence.
They talked of the big "Moral" and the “Endowment of the nothing". Daruma's explanation of this to the king was nonetheless very enlightening as will be talked about below. Special reference was made to the dragon bridge law.

---Seitei Dai Ichi Gi--
Buppo no kompon shingi (Buddhist Fundamentalism)
Butei or Han Wu Ti was born during the Sung wera (420~478). He was known as the literary king and was connected very deeply with Buddhism. He had many devotees and scholars learning under him. He was also studying the concept of the two paths that Daruma expounded on toward fulfillment. He was also was learning and teaching about many other ancient laws and treaties. The most simplistic of them all he stated were the ones of Buddhism. After a while he stated one will be empty of all thought after properly learning Buddhism. Many of his devotee's also were of the same mind. He stated the number one reason for Buddhism was the assignation of truth and the disassociation of falsehood. These two ideas truth and falsehood was the core to Buddhism. It first it appears some say that there is no correlation between the two, and they in opposition but it not the case Butei stated.

The wisdom of this lies in Mu or nothingness. Without one the other would put things in mis-alignment. Those who find the truth in void will find the path. In this path falsehood cannot follow.

Without falsehood driving the user to seek this path there would be no harmony. This then leads us to inyo-onyo. To be in a state of nothingness is to possess nothing. Falsehood cannot follow where there is nothingness. With these assignations in alignment one can gain ground on building the number one ideal morality. Next let’s look at another virtue from the Buddhist view wisdom. This term had a doctrine or creed all its own. There is a certain logic base to wisdom and how it’s achieved and used. The question is how is it developed and used. One must research this closely as it is a guiding factor in our life and our development.
---Kaku Zen Mu Sei---

(The saints ideology of the nothing way)
Buddhism in itself is vast as it is profound for man to comprehend. There is much to be gained by the saintly assignation of Gi or morality. Some say it can be explained with a word -existence-. Some say this term is not relative to Buddhism let alone morality. But those in denial have often found that existence it a keystone in Buddhist teachings. When one accepts existence as it relates to the person or Buddhism then this unloosens opposition which then leads to the exception of denial. By being in denial one is captive to many things and will never be free. This is very perplexing to most. In the 7th century Buddhist sect they also held faith in the two assignations of which one was truth. Once one embraces the truth path then in Mu or nothingness there is everything. In the truth path is the key to all things. One has but to let go. Thru the possession of denial one has attachments and these attachments will impede ones path to emptiness. Once one has accepted the way to the two paths denial is suppressed and the middle road is attained which is enlightenment. This was the main selling point in 7th century Buddhism. In the next page we will discuss more on this point.

CHUI #4

---Sakyo Horyucho to Keitoku Dentei wa Hikan Baramon ni tsuite 11th month 23 day Rakuyo ni ron  ­

(A discussion of the Hikan Baramon (Brahman)
During the time in the ancient state of Wei during the 10 years of great peace era will be discussed next.
This time is set in the area of Susan where the Shorin Ji is located. During this time all days were peaceful and quiet in this area no strife, no war, just blissful peace. A person was measured by his class for example the Hikan Baramon (Brahman) class. Keitoku Dentei was very critical of this class structure in his writings especially in the dates and times that this class structure thrived.
Daruma was living in Rakuyo or Liaolung during this time as he was just entering the Shorin Ji for his famous mempeki stint. This was also a time in China When the Chinese were on the watch for the Mongols coming and going within China. This went on until the year 520.
Also Keitoku Dentei's critical review was ongoing. His informative writings must be reviewed especially his thoughts on Zen Buddhism.