Master Bodhidharma’s “Four Practices” encapsulate the essence of Buddhist teachings. These practices form the core of Chinese Zen Buddhism. They also bridge Chinese Buddhism and culture. Unfortunately, many Zen practitioners focus solely on koans and critical points. They often miss the true meaning behind the words and actions of Zen masters. This misdirection leads them away from the spirit of Zen. They enter what ancient masters called “the demonic realm of Zen.” Indeed, many “fabricated Zen followers” exist today.
1. The Practice of Recompensing Wrong
This practice emphasizes establishing a firm worldview. Students of Buddhism and Zen must recognize their life as a way to repay debts. It means acknowledging wrongs done to others. We enter this world with nothing. Everything we gain is a gift. We are indebted to living beings, the country, and our families. Therefore, we should contribute to society. We should repay kindness and old karmic debts. Moreover, we should sacrifice ourselves for the world. This is the starting point of Mahayana Buddhism’s emphasis on giving. This aligns with Confucianism’s “way of loyalty” and Lao Tzu’s concept of “producing without possessing.” Master Bodhidharma faced envy and poisoning, yet he did not retaliate. He found a successor and only then succumbed to the poison. This demonstrated his teachings through action. Similarly, figures like Socrates and Jesus showed this spirit. Furthermore, Arhats declared at death, “My birth is exhausted,” before passing. Yongjia also stated, “before realization, one must repay past debts.” True Zen goes beyond beautiful sights. It involves practice. Generations of Zen students emphasize theory over practice, making a great error. Thus, Master Bodhidharma said, “Few will practice and understand it.” How lamentable!
Monk Tanlin wrote that practitioners should accept suffering. They should realize it is the result of past actions. They should accept it without complaint. Scriptures say, “Meeting suffering, do not worry. Why? Because you understand it.” This mindset aligns with the truth. Resentment becomes a means for progress. Therefore, this is the “Recompensing Wrong” practice.
2. The Practice of Adapting to Conditions
Buddhist teachings highlight the constant change in the world. People and events arise and cease based on causes and conditions. This is “dependent arising,” where there is no self and nothing remains the same. Therefore, one should see happiness, suffering, success, and failure as illusions. This is the basis of Zen’s teachings on “letting go” and “adapting to conditions”. This concept removes old karma without creating new. It aligns with “plainness shows ambition, tranquility leads to remoteness.” It also aligns with the “Book of Changes,” which says, “The gentleman resides in ease.” Moreover, it matches Lao Tzu’s “less selfishness and few desires”. Furthermore, it is in harmony with Confucius’s joy despite simple living. These concepts inspired many monks. They have also cultivated noble character. However, clinging to conditions leads one away from the path.
Tanlin’s preface states that living beings are driven by karma. They experience both suffering and happiness from conditions. Receiving rewards or honor is due to past causes. When the conditions cease, they vanish. Therefore, there is nothing to be happy about. The heart should not increase nor decrease. One should align perfectly with the path. Thus, this is called the “Adapting to Conditions” practice.
3. The Practice of No Seeking
This practice embodies Mahayana Buddhism’s transcending worldly burdens. People have desires, which lead to seeking. Where there is seeking, there are gains, losses, honor, and disgrace. With that, comes suffering from “seeking but not obtaining.” Confucius stated, “All seeking brings suffering, and having no desire makes one firm.” If one studies Buddhism and Zen, they must believe their actions are for repaying karmic debts. Their life is about adapting to conditions to eliminate old karma. Moreover, they should have no other seeking. This aligns with Lao Tzu’s “Tao follows the natural.” It also matches Confucius’s saying about following preference if wealth cannot be obtained by seeking. However, later Zen practitioners seek a formless fruit of the path, which goes against the principle.
Tanlin’s record states that worldly people are attached to everything, which is seeking. The wise understand the truth and reverse the mundane. They settle their minds in non-action and move with the flow. All things are empty. Nothing should be wished for. Merit and darkness follow each other. All those with bodies suffer. Knowing this, they abandon possessions and cease seeking. Scriptures say, “All seeking brings suffering, and non-seeking brings happiness.” Thus, this is the “No Seeking” practice.
4. The Practice of Conforming to Dharma
This practice summarizes both Mahayana and Hinayana Buddhism. After understanding the emptiness of self, one must use benefiting the world as the guiding principle. It is based on Mahayana Buddhism, which prioritizes giving. One should not focus on the idea of “carrying the staff and not seeing anyone,” believing it’s the correct practice of Zen.
Monk Tanlin’s preface states that the principle of inherent purity is called dharma. This principle dictates that all forms are empty. The scriptures say, “Dharma has no living beings because it is free from the defilement of living beings.” If one understands this, they should act according to dharma. The nature of dharma is without miserliness. With their body, life, and wealth, they practice generosity without hesitation. They only remove defilement and transform beings without clinging to any form. This benefits self and others. Since giving is thus, the other perfections are the same. They cultivate the six perfections without attachment to any practice. Therefore, this is the “Conforming to Dharma” practice.
The “correct practice” of Bodhidharma Zen is the “correct practice” for truly studying Buddhism and Zen. Anything not following these “Four Practices” is incorrect. If one practices accordingly, they will encompass all teachings. These teachings will involve morality, concentration, and wisdom.
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