Introduction
The dialogue between Bodhidarma and Emperor Wu (464-549 CE) of Liang Dynasty was a very popular koan, especially Bodhidarma’s famous words, “No merit”(無功德). This dialogue, whether it historically happened or not, was still a debating issue. May be we need more strong evidence before come to a definite conclusion. Nevertheless, the dialogue which widely appeared in Chan texts could adequately reflected its significance. Moreover, although the dialogue appeared in different length and in different versions, the idea of no merit of Emperor Wu’s work for the sangha asserted without any ambiguity. Therefore, it is worthy of paying attention to study its meaning behind.
The dialogue
According to the Jingde Chuandeng Lu《景德傳燈錄》, after having heard the answer of “no merit at all”, Emperor Wu then asked, “Why no merit at all?” Bodhidharma told him that the activities of building temples, transcribing sutras and ordaining monks were the worldly means which could only mature the paltry fruit of rebirth as a human being or a deva (a god). True merit is pure knowing, wonderful and perfect. Its essence is emptiness. One cannot gain such merit by worldly means. From Bodhidharma’s point of view, Emperor Wu could not gain merit was not because of his attachment to what he has done but by a wrong approach. What is the right approach? It has not been mentioned in such a brief dialogue. Nevertheless, we can have a more in-depth understanding by referring to the Platform Sutra《壇經》. In where Huineng(慧能) has delivered his detailed explanation.
Huineng said that the activities like building temples, transcribing sutras and ordaining monks were only for cultivating felicities or blessings(福德). Blessings, as stated by Bodhidharma, can only lead to “the paltry fruit of rebirth as a human being or a god.” However, merits are to be found within the Dharmakaya because they have nothing to do with those practices for attaining blessings. Moreover, if one looks down on others, does not get rid of the idea of the self or with an unreal and imaginary self-nature will have no merit. On the contrary, if one wants to gain merit, one should realize the essence of mind, his own-nature. Because merit is the product of one’s mind. Huineng then recommended, “One should practice virtue at every moment, entertain no differentiation and be straightforward in the mind…always practice reverence. To cultivate one’s personal life is achievement [gong], and to cultivate one’s own mind is virtue [de].” This is regarded as the right approach.
From this point of view, all kind of activities can never be rewarded in merit if they are not carried out for realizing the essence of mind, cultivating one’s personal life and own mind. Emperor Wu, as mentioned, could not comprehend what Bodhidharma said. Bodhidharma then left his country because he realized that the time for spreading Chan in China was not yet ripe.
A historical perspective
Nevertheless, Emperor Wu was not an ordinary emperor who had reputations as “Feng Fu Tianzi”(奉佛天子) and “Huangdi Pusa”(皇帝菩薩) for his devotion to Buddhism. Other than writing commentaries on famous sutras such as the Nirvana Sutra, the Prajnaparamita Sutra and many other sutras, he also issued new rules “Duan Jiu Rou Wen”(斷酒肉文) to promote the moral standard of sangha. Additionally, he was also well-trained in Confucianism and Taoism. In sum, he was an intelligent and capable emperor with good reputations. Thus his question raised to Bodhidhrama, I would say that was not because of his ignorance or arrogance but reflected the ideology which was commonly shared by the people at his Age.
The Weijin Southern and Northern Dynasties were the days with long-term fission and unstable political situation. People were thus in drifting about destitute who urged for religious comfort and guidance. Buddhism therefore could be rapidly and generally accepted by different social stratums at the moment. With the patronage from various kings, monks also gradually expanded their economic interest and the achieved higher social position. They even actively involved in politics and shared the power with aristocrats and kings. As per the documentary, the number of monastery was increased from 180 to 2,846 and the number of monk was increased from around 3,700 to 82,700 within 250 years from West Jin (265-316 CE) to Liang Dynasty (502-557 CE). It was noted that Buddhism achieved its most prominent development in the history of China at the Age of Emperor Wu.
Other than having enthusiasm in Buddhist doctrine study, Emperor Wu was also very enthusiastic about building monasteries, manufacturing of Buddha status, ordaining clergies, having donation, and organizing large-scale Buddhist ceremonies and assemblies. For example, he had constructed 500 grand and luxurious Buddhist monasteries which accommodated about 100,000 monks. Moreover, as commented by Gou Zushen in Nanshi《南史》, “Each family fasted, everybody made a confession and prayed to Buddha.” On the other hand, monks adopted a rather lax and even indolent lifestyle.
In fact, Buddhist practice purposively invites radical and holistic change in our own mind and personal life rather than just re-appropriating them superficially by ceremonies, rituals and other worldly means. However, the worldly means and superficial practice were the main stream of Buddhist practice at that moment.
Conclusion
Bodhidharma who adopted a total different orientation of Buddhist practice which was against the main stream at that moment. He tried to show that worldly means could only obtain blessings. On the contrary, one should cultivate his mind and realize his self nature so as to attain buddhahood. Nevertheless, as clever and diligence as Emperor Wu, he also blinded from this understanding.
Thus whether Bodhidharma met Emperor Wu was a historical event or not, I would say that was not the key point. They actually represented two different orientations and understandings of Buddhist practice both in philosophical and social dimensions. The famous term, “No merit” was acted as a divide to manifest the differences between the two, which definitely carried a revolutionary idea behind.
Reference
- Chan, Wing-tsit, The platform Scripture. New York: St. John’s University Press, 1963.
- Dumoulin, Heinrich. Translated by James W. Heisig and Paul Knitter. Zen Buddhism – A history of India and China. New York: Macmillan Publishing Company, 1988.
- Jin Yin. “Platform Sutra.” Course note for BSTC6002: Mahayana Buddhism. Master of Buddhist Studies, the Hong Kong University, 2007.
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