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Bodhidharma 1

Bodhidharma

Bodhidharma, woodblock print by Yoshitoshi, 1887.

Names (details)

Known in English as: Bodhidharma

Tamil:

Sanskrit:

Persian:

Simplified Chinese:

Traditional Chinese:

Chinese abbreviation:

Hanyu Pinyin: Ptdm

WadeGiles: P'u-t'i-ta-mo

Tibetan: Dharmottra

Korean: Dalma

Japanese: Daruma

Malay: Dharuma

Thai: Takmor

Vietnamese: B--t-ma

Bodhidharma (Tamil: ) was a Buddhist monk who lived during the 5th/6th century and is

traditionally credited as the leading patriarch and transmitter of Zen (Chinese: Chn, Sanskrit: Dhyna) to China.

According to Chinese legend, he also began the physical training of the Shaolin monks that led to the creation of

Shaolinquan. However, martial arts historians have shown this legend stems from a 17th century qigong manual

known as the Yijin Jing.

Little contemporary biographical information on Bodhidharma is extant, and subsequent accounts became layered

with legend, but most accounts agree that he was a Tamil prince from southern India's Pallava Empire. [1] Scholars

have concluded his place of birth to be Kanchipuram in Tamil Nadu. [2][3][4][5][6][7][8][9]

After becoming a Buddhist monk, Bodhidharma traveled to China. The accounts differ on the date of his arrival,

with one early account claiming that he arrived during the Li Sng Dynasty (420479) and later accounts dating his

arrival to the Ling Dynasty (502557). Bodhidharma was primarily active in the lands of the Northern Wi Dynasty

(386534). Modern scholarship dates him to about the early 5th century.[10]

Throughout Buddhist art, Bodhidharma is depicted as a rather ill-tempered, profusely bearded and wide-eyedbarbarian. He is described as "The Blue-Eyed Barbarian" in Chinese texts.[11]
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The Anthology of the Patriarchal Hall (952) identifies Bodhidharma as the 28th Patriarch of Buddhism in an

uninterrupted line that extends all the way back to the Buddha himself. D.T. Suzuki contends that Chn's growth in

popularity during the 7th and 8th centuries attracted criticism that it had "no authorized records of its direct

transmission from the founder of Buddhism" and that Chn historians made Bodhidharma the 28th patriarch of

Buddhism in response to such attacks.[12]

Biography

Contemporary accounts

There are two known extant accounts written by contemporaries of Bodhidharma.

Yng Xunzh

A Dehua ware porcelain statuette of Bodhidharma,

from the late Ming Dynasty, 17th century

TheRecord of the Buddhist Monasteries of Luoyang (

Luyng Qilnj), was compiled in 547 by Yng Xunzh

, a writer and translator of Mahyna Buddhist texts into

the Chinese language.

At that time there was a monk of the Western Region

named Bodhidharma, a Persian Central Asian. He

traveled from the wild borderlands to China. Seeing

the golden disks [on the pole on top of Yngnng's

stupa] reflecting in the sun, the rays of light

illuminating the surface of the clouds, the jewel-bells

on the stupa blowing in the wind, the echoes

reverberating beyond the heavens, he sang its praises.

He exclaimed: "Truly this is the work of spirits." He said: "I am 150 years old, and I have passedthrough numerous countries. There is virtually no country I have not visited. Even the distant

Buddha-realms lack this." He chanted homage and placed his palms together in salutation for days on

end.[13]

Broughton (1999:55) dates Bodhidharma's presence in Luoyang to between 516 and 526, when the temple referred

toYngnngs ( )was at the height of its glory. Starting in 526, Yngnngs suffered damage from a series

of events, ultimately leading to its destruction in 534. [14]

Tnln

The second account was written by Tnln ( ; 506574). Tnln's brief biography of the "Dharma Master" is

found in his preface to the Two Entrances and Four Acts, a text traditionally attributed to Bodhidharma, and the firsttext to identify Bodhidharma as South Indian:

The Dharma Master was a South Indian of the Western Region. He was the third son of a great Indian

king of the Pallava Dynasty. His ambition lay in the Mahayana path, and so he put aside his white

layman's robe for the black robe of a monk [...] Lamenting the decline of the true teaching in the

outlands, he subsequently crossed distant mountains and seas, traveling about propagating the teaching

in Han and Wei.[15]

Tnln's account was the first to mention that Bodhidharma attracted disciples,[16] specifically mentioning Doy

( ) and Huk ( ), the latter of whom would later figure very prominently in the Bodhidharma literature.

Tnln has traditionally been considered a disciple of Bodhidharma, but it is more likely that he was a student ofHuk, who in turn was a student of Bodhidharma.[17]
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Later accounts

Doxun

In the 7th-century historical work Further Biographies of Eminent Monks ( X gosng zhun), Doxun

( ; 596-667) possibly drew on Tanlin's preface as a basic source, but made several significant additions:

This Japanese scroll calligraphy of

Bodhidharma reads Chn points directly

to the human heart, see into your nature and

become Buddha. It was created by Hakuin

Ekaku (1685 to 1768)

Firstly, Doxun adds more detail concerning Bodhidharma's origins,writing that he was of "South Indian Brahman stock" (

nn tinzh plumn zhng).[18]

Secondly, more detail is provided concerning Bodhidharma's journeys.

Tanlin's original is imprecise about Bodhidharma's travels, saying only that

he "crossed distant mountains and seas" before arriving in Wei. Doxun's

account, however, implies "a specific itinerary":[19] "He first arrived at

Nan-yeh during the Sung period. From there he turned north and came to

the Kingdom of Wei".[18] This implies that Bodhidharma had travelled to

China by sea, and that he had crossed over the Yangtze River.

Thirdly, Doxun suggests a date for Bodhidharma's arrival in China. He

writes that Bodhidharma makes landfall in the time of the Song, thus

making his arrival no later than the time of the Song's fall to the Southern

Qi Dynasty in 479.[19]

Finally, Doxun provides information concerning Bodhidharma's death.

Bodhidharma, he writes, died at the banks of the Luo River, where he was

interred by his disciple Huike, possibly in a cave. According to Doxun's

chronology, Bodhidharma's death must have occurred prior to 534, the date

of the Northern Wei Dynasty's fall, because Huike subsequently leaves

Luoyang for Ye. Furthermore, citing the shore of the Luo River as the placeof death might possibly suggest that Bodhidharma died in the mass

executions at Heyin in 528. Supporting this possibility is a report in

the Taish shinsh daizky stating that a Buddhist monk was among the

victims at Hyn.[20]

Epitaph for Fr

The idea of a patriarchal lineage in Chn dates back to the epitaph for Fr ( 638689), a disciple of the 5th

patriarch Hngrn ( 601674), which gives a line of descent identifying Bodhidharma as the first patriarch. [21]

Yngji Xunju

According to the Song of Enlightenment ( Zhngdo g) by Yngji Xunju (665-713)[22] one of the

chief disciples of Hunng, sixth Patriarch of ChnBodhidharma was the 28th Patriarch of Buddhism in a line of

descent from kyamuni Buddha via his disciple Mahkyapa, and the first Patriarch of Chn:

Mahakashyapa was the first, leading the line of transmission;

Twenty-eight Fathers followed him in the West;

The Lamp was then brought over the sea to this country;

And Bodhidharma became the First Father here

His mantle, as we all know, passed over six Fathers,

And by them many minds came to see the Light.

[23]
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The idea of a line of descent from kyamuni Buddha is the basis for the distinctive lineage tradition of the Chn

school.

Anthology of the Patriarchal Hall

In the Anthology of the Patriarchal Hall ( Ztngj) of 952, the elements of the traditional Bodhidharma

story are in place. Bodhidharma is said to have been a disciple of Prajtra,

[2]

thus establishing the latter as the 27thpatriarch in India. After a three-year journey, Bodhidharma reaches China in 527[2] during the Liang Dynasty (as

opposed to the Song period of the 5th century, as in Doxun). The Anthology of the Patriarchal Hall includes

Bodhidharma's encounter with Emperor Wu, which was first recorded around 758 in the appendix to a text by

Shen-hui ( ), a disciple of Huineng.[24]

Finally, as opposed to Daoxuan's figure of "over 150 years,"[25] the Anthology of the Patriarchal Hall states that

Bodhidharma died at the age of 150. He was then buried on Mount Xiong'er ( Xingr Shn) to the west of

Luoyang. However, three years after the burial, in the Pamir Mountains, Sngyn ( )an official of one of the

later Wei kingdomsencountered Bodhidharma, who claimed to be returning to India and was carrying a single

sandal. Bodhidharma predicted the death of Songyun's ruler, a prediction which was borne out upon the latter's

return. Bodhidharma's tomb was then opened, and only a single sandal was found inside.Insofar as, according to theAnthology of the Patriarchal Hall, Bodhidharma left the Liang court in 527 and relocated

to Mount Song near Luoyang and the Shaolin Monastery, where he "faced a wall for nine years, not speaking for the

entire time",[26] his date of death can have been no earlier than 536. Moreover, his encounter with the Wei official

indicates a date of death no later than 554, three years before the fall of the last Wei kingdom.

Doyun

Subsequent to theAnthology of the Patriarchal Hall, the only dated addition to the biography of Bodhidharma is in

the Jingde Records of the Transmission of the Lamp ( Jngd chundng l, published 1004 CE), by

Doyun ( ), in which it is stated that Bodhidharma's original name had been Bodhitra but was changed by his

master Prajtra.[27]

Modern scholarship

Bodhidharma's origins

Though Doxun wrote that Bodhidharma was "of South Indian Brahman stock," Broughton (1999:2) notes that

Bodhidharma's royal pedigree implies that he was of the Kshatriya warrior caste. Mahajan (1972:705 707) argued

that the Pallava dynasty was a Tamilian dynasty and Zvelebil (1987) proposed that Bodhidharma was born a prince

of the Pallava dynasty in their capital of Kanchipuram.

Yng Xunzh's eyewitness account identifies Bodhidharma as a Persian ( b-s gu h rn) from the

Western Regions ( x y, usually referring to Central Asia), and Broughton (1999:54) notes that an Iranian

Buddhist monk making his way to North China via the Silk Road is more likely than that of a South Indian master

making his way by sea.[28] Broughton (1999:138) also states that the language Yang uses in his description of

Bodhidharma is specifically associated with "Central Asia and particularly to peoples of Iranian extraction" and that

of "an Iranian speaker who hailed from somewhere in Central Asia". However, Broughton 1999:54 notes that Yng

may have actually been referring to another monk named Boddhidharma, not related to the historical founder of

Chan Buddhism.[29]
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Bodhidharma's name

Bodhidharma was said to be originally named Bodhitara. His surname was Chadili. His Dhyna teacher, Prajnatara,

is said to have renamed him Bodhidharma.[30]

Faure (1986) notes that "Bodhidharmas name appears sometimes truncated as Bodhi, or more often as Dharma

(Ta-mo). In the first case, it may be confused with another of his rivals, Bodhiruci."

Tibetan sources give his name as "Bodhidharmottra" or "Dharmottara", that is, "Highest teaching (dharma) ofenlightenment".[31]

Practice and teaching

Meditation

Tanlin, in the preface to Two Entrances and Four Acts, and Daoxuan, in theFurther Biographies of Eminent Monks,

mention a practice of Bodhidharma's termed "wall-gazing" ( bgun). Both Tanlin[32] and Daoxuan[33]

associate this "wall-gazing" with "quieting [the] mind"[16] ( n xn). Elsewhere, Daoxuan also states: "The

merits of Mahyna wall-gazing are the highest".

[34]

These are the first mentions in the historical record of what maybe a type of meditation being ascribed to Bodhidharma.

Bodhidharma seated in meditation before a wall; ink

painting by Sessh

In the Two Entrances and Four Acts, traditionally attributed to

Bodhidharma, the term "wall-gazing" also appears:

Those who turn from delusion back to reality, who

meditate on walls, the absence of self and other, the

oneness of mortal and sage, and who remain unmoved

even by scriptures are in complete and unspoken

agreement with reason.[35]

Exactly what sort of practice Bodhidharma's "wall-gazing" was

remains uncertain. Nearly all accounts have treated it either as an

undefined variety of meditation, as Daoxuan and Dumoulin,[34] or

as a variety of seated meditation akin to the zazen ( ; Chinese:

zuchn) that later became a defining characteristic of Chn; the

latter interpretation is particularly common among those working

from a Chn standpoint.[36] There have also, however, been

interpretations of "wall-gazing" as a non-meditative

phenomenon.[37]

TheLakvatra StraTheLakvatra Stra, one of the Mahyna Buddhist stras, is a

highly "difficult and obscure" text[38] whose basic thrust is to

emphasize "the inner enlightenment that does away with all

duality and is raised above all distinctions".[39] It is among the first

and most important texts in the Yogcra, or "Consciousness-only", school of Mahyna Buddhism.[40]

One of the recurrent emphases in theLakvatra Stra is a lack of reliance on words to effectively express reality:

If, Mahamati, you say that because of the reality of words the objects are, this talk lacks in sense. Words

are not known in all the Buddha-lands; words, Mahamati, are an artificial creation. In some

Buddha-lands ideas are indicated by looking steadily, in others by gestures, in still others by a frown, by

the movement of the eyes, by laughing, by yawning, or by the clearing of the throat, or by recollection,
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or by trembling.[41]

In contrast to the ineffectiveness of words, the stra instead stresses the importance of the "self-realization" that is

"attained by noble wisdom"[42] and occurs "when one has an insight into reality as it is": [43] "The truth is the state of

self-realization and is beyond categories of discrimination".[44] The stra goes on to outline the ultimate effects of an

experience of self-realization:

[The Bodhisattva] will become thoroughly conversant with the noble truth of self-realization, willbecome a perfect master of his own mind, will conduct himself without effort, will be like a gem

reflecting a variety of colours, will be able to assume the body of transformation, will be able to enter

into the subtle minds of all beings, and, because of his firm belief in the truth of Mind-only, will, by

gradually ascending the stages, become established in Buddhahood.[45]

One of the fundamental Chn texts attributed to Bodhidharma is a four-line stanza whose first two verses echo the

Lakvatra Stra's disdain for words and whose second two verses stress the importance of the insight into reality

achieved through "self-realization":

A special transmission outside the scriptures,

Not founded upon words and letters;

By pointing directly to [one's] mind

It lets one see into [one's own true] nature and [thus] attain Buddhahood.[46]

The stanza, in fact, is not Bodhidharma's, but rather dates to the year 1108. [47] Nonetheless, there are earlier texts

which explicitly associate Bodhidharma with theLakvatra Stra. Daoxuan, for example, in a late recension of his

biography of Bodhidharma's successor Huike, has the stra as a basic and important element of the teachings passed

down by Bodhidharma:

In the beginning Dhyana Master Bodhidharma took the four-rollLak Stra, handed it over to Huike,

and said: "When I examine the land of China, it is clear that there is only this sutra. If you rely on it to

practice, you will be able to cross over the world."[48]

Another early text, theRecord of the Masters and Disciples of the Lakvatra Stra ( Lngqi shz j)of Jngju ( ; 683750), also mentions Bodhidharma in relation to this text. Jingjue's account also makes explicit

mention of "sitting meditation", or zazen:[49]

For all those who sat in meditation, Master Bodhi[dharma] also offered expositions of the main portions

of the Lakvatra Stra, which are collected in a volume of twelve or thirteen pages, [50] [...] bearing

the title ofTeaching of [Bodhi-]Dharma.[51]

In other early texts, the school that would later become known as Chn is sometimes referred to as the "Lakvatra

school" ( Lngqi zng).[52]

LegendsIn Southeast Asia

According to Southeast Asian folklore, Bodhidharma travelled from south India by sea to Sumatra, Indonesia for the

purpose of spreading the Mahayana doctrine. From Palembang, he went north into what are now Malaysia and

Thailand. He travelled the region transmitting his knowledge of Buddhism and martial arts[53] before eventually

entering China through Vietnam. Malay legend holds that Bodhidharma introduced preset forms to silat. [53]

Encounter with Emperor Xio Yn

TheAnthology of the Patriarchal Hall tells us that in 527 during the Liang Dynasty, Bodhidharma, the first Patriarch

of Chn, visited the Emperor Wu (Emperor Xio Yn (posthumous name Wd ) of Ling China), a

fervent patron of Buddhism. The emperor asked Bodhidharma, "How much karmic merit have I earned for ordaining
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Bodhidharma 7

Buddhist monks, building monasteries, having sutras copied, and commissioning Buddha images?" Bodhidharma

answered, "None. Good deeds done with worldly intent bring good karma, but no merit." The emperor then asked

Bodhidharma, "So what is the highest meaning of noble truth?" Bodhidharma answered, "There is no noble truth,

there is only void." The emperor then asked Bodhidharma, "Then, who is standing before me?" Bodhidharma

answered, "I know not, Your Majesty."[54]

From then on, the emperor refused to listen to whatever Bodhidharma had to say. Although Bodhidharma came fromIndia to China to become the first patriarch of China, the emperor refused to recognize him. Bodhidharma knew that

he would face difficulty in the near future, but had the emperor been able to leave the throne and yield it to someone

else, he could have avoided his fate of starving to death.

According to the teaching, Emperor Wu's past life was as a bhikshu. While he cultivated in the mountains, a monkey

would always steal and eat the things he planted for food, as well as the fruit in the trees. One day, he was able to

trap the monkey in a cave and blocked the entrance of the cave with rocks, hoping to teach the monkey a lesson.

However, after two days, the bhikshu found that the monkey had died of starvation.

Supposedly, that monkey was reincarnated into Hou Jing of the Northern Wei Dynasty, who led his soldiers to attack

Nanjing. After Nanjing was taken, the emperor was held in captivity in the palace and was not provided with any

food, and was left to starve to death. Though Bodhidharma wanted to save him and brought forth a compassionatemind toward him, the emperor failed to recognize him, so there was nothing Bodhidharma could do. Thus,

Bodhidharma had no choice but to leave Emperor Wu to die and went into meditation in a cave for nine years.

This encounter would later form the basis of the first kan of the collection The Blue Cliff Record. However that

version of the story is somewhat different. In the Blue Cliff's telling of the story, there is no claim that Emperor Wu

did not listen to Bodhidharma after the Emperor was unable to grasp the meaning. Instead, Bodhidharma left the

presence of the Emperor once Bodhidharma saw that the Emperor was unable to understand. Then Bodhidharma

went across the river to the kingdom of Wei.

After Bodhidharma left, the Emperor asked the official in charge of the Imperial Annals about the encounter. The

Official of the Annals then asked the Emperor if he still denied knowing who Bodhidharma was? When the Emperorsaid he didn't know, the Official said, "This was the Great-being Guanyin (i.e., the Mahasattva Avalokitevara)

transmitting the imprint of the Buddha's Heart-Mind."

The Emperor regretted his having let Bodhidharma leave and was going to dispatch a messenger to go and beg

Bodhidharma to return. The Official then said, "Your Highness, do not say to send out a messenger to go fetch him.

The people of the entire nation could go, and he still would not return."

Nine years of wall-gazing

Failing to make a favorable impression in Southern China, Bodhidharma is said to have traveled to the northern

Chinese kingdom of Wei to the Shaolin Monastery. After either being refused entry to the temple or being ejected

after a short time, he lived in a nearby cave, where he "faced a wall for nine years, not speaking for the entire

time".[26]

The biographical tradition is littered with apocryphal tales about Bodhidharma's life and circumstances. In one

version of the story, he is said to have fallen asleep seven years into his nine years of wall-gazing. Becoming angry

with himself, he cut off his eyelids to prevent it from happening again.[55] According to the legend, as his eyelids hit

the floor the first tea plants sprang up; and thereafter tea would provide a stimulant to help keep students of Chn

awake during meditation.[56]

The most popular account relates that Bodhidharma was admitted into the Shaolin temple after nine years in the cave

and taught there for some time. However, other versions report that he "passed away, seated upright"; [26] or that he

disappeared, leaving behind the Yi Jin Jing;[57]

or that his legs atrophied after nine years of sitting,[58]

which is whyJapanese Bodhidharma dolls have no legs.
http://en.wikipedia.org/w/index.php?title=Daruma_dollhttp://en.wikipedia.org/w/index.php?title=Yi_Jin_Jinghttp://en.wikipedia.org/w/index.php?title=Zazenhttp://en.wikipedia.org/w/index.php?title=Teahttp://en.wikipedia.org/w/index.php?title=Tea_planthttp://en.wikipedia.org/w/index.php?title=Shaolin_Monasteryhttp://en.wikipedia.org/w/index.php?title=Northern_Wei_Dynastyhttp://en.wikipedia.org/w/index.php?title=Northern_Wei_Dynastyhttp://en.wikipedia.org/w/index.php?title=Avalokite%C5%9Bvarahttp://en.wikipedia.org/w/index.php?title=Guanyinhttp://en.wikipedia.org/w/index.php?title=Blue_Cliff_Recordhttp://en.wikipedia.org/w/index.php?title=Koanhttp://en.wikipedia.org/w/index.php?title=Nanjinghttp://en.wikipedia.org/w/index.php?title=Northern_Wei_Dynastyhttp://en.wikipedia.org/w/index.php?title=Hou_Jinghttp://en.wikipedia.org/w/index.php?title=Bhikshuhttp://en.wikipedia.org/w/index.php?title=Chinahttp://en.wikipedia.org/w/index.php?title=Chinahttp://en.wikipedia.org/w/index.php?title=Indiahttp://en.wikipedia.org/w/index.php?title=Buddhahood


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Bodhidharma 8

Bodhidharma at Shaolin

Further information: Shaolin Monastery#Patron saint

Some Chinese accounts describe Bodhidharma as being disturbed by the poor physical shape of the Shaolin monks,

after which he instructed them in techniques to maintain their physical condition as well as teaching meditation. He

is said to have taught a series of external exercises called the Eighteen Arhat Hands ( Shi-ba Lohan Shou), and an

internal practice called the Sinew Metamorphosis Classic.[59] In addition, after his departure from the temple, twomanuscripts by Bodhidharma were said to be discovered inside the temple: the Yijin Jing ( or

"Muscle/Tendon Change Classic") and the Xi Sui Jing. Copies and translations of the Yi Jin Jing survive to the

modern day, though many modern historians believe it to be of much more recent origin. [57] The Xi Sui Jing has

been lost.[30]

Both the attribution of Shaolin boxing to Bodhidharma and the authenticity of the Yi Jin Jing itself have been

discredited by some historians including Tang Hao, Xu Zhen and Matsuda Ryuchi. This argument is summarized by

modern historian Lin Boyuan in hisZhongguo wushu shi as follows:

As for the "Yi Jin Jing" (Muscle Change Classic), a spurious text attributed to Bodhidharma and included in

the legend of his transmitting martial arts at the temple, it was written in the Ming dynasty, in 1624, by the

Daoist priest Zining of Mt. Tiantai, and falsely attributed to Bodhidharma. Forged prefaces, attributed to the

Tang general Li Jing and the Southern Song general Niu Gao were written. They say that, after Bodhidharma

faced the wall for nine years at Shaolin temple, he left behind an iron chest; when the monks opened this chest

they found the two books "Xi Sui Jing" (Marrow Washing Classic) and "Yi Jin Jing" within. The first book

was taken by his disciple Huike, and disappeared; as for the second, "the monks selfishly coveted it, practicing

the skills therein, falling into heterodox ways, and losing the correct purpose of cultivating the Real. The

Shaolin monks have made some fame for themselves through their fighting skill; this is all due to having

obtained this manuscript." Based on this, Bodhidharma was claimed to be the ancestor of Shaolin martial arts.

This manuscript is full of errors, absurdities and fantastic claims; it cannot be taken as a legitimate source. [57]

The oldest available copy was published in 1827[60]

and the composition of the text itself has been dated to 1624.[57]

Even then, the association of Bodhidharma with martial arts only becomes widespread as a result of the 19041907

serialization of the novel The Travels of Lao Ts'an inIllustrated Fiction Magazine.[61]

Teaching

In one legend, Bodhidharma refused to resume teaching until his would-be student, Dazu Huike, who had kept vigil

for weeks in the deep snow outside of the monastery, cut off his own left arm to demonstrate sincerity. [62]

After death

Three years after Bodhidharma's death, Ambassador Song Yun of northern Wei is said to have seen him walking

while holding a shoe at the Pamir Heights. Song Yun asked Bodhidharma where he was going, to which

Bodhidharma replied "I am going home". When asked why he was holding his shoe, Bodhidharma answered "You

will know when you reach Shaolin monastery. Don't mention that you saw me or you will meet with disaster". After

arriving at the palace, Song Yun told the emperor that he met Bodhidharma on the way. The emperor said

Bodhidharma was already dead and buried, and had Song Yun arrested for lying. At the Shaolin Temple, the monks

informed them that Bodhidharma was dead and had been buried in a hill behind the temple. The grave was exhumed

and was found to contain a single shoe. The monks then said "Master has gone back home" and prostrated three

times.

For nine years he had remained and nobody knew him;

Carrying a shoe in hand he went home quietly, without ceremony.[63]
http://en.wikipedia.org/w/index.php?title=Shaolin_Templehttp://en.wikipedia.org/w/index.php?title=Pamir_Mountainshttp://en.wikipedia.org/w/index.php?title=Dazu_Huikehttp://en.wikipedia.org/w/index.php?title=Yi_Jin_Jinghttp://en.wikipedia.org/w/index.php?title=Yijin_Jinghttp://en.wikipedia.org/w/index.php?title=Shaolin_Monastery%23Patron_saint


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Bodhidharma 9

The lineage from kyamuni Buddha to Bodhidharma kyamuni Buddha

1.Mahkyapa Mhjiy

2.nanda nntu

3.avsa Shngnhxi

4.Upagupta Yupjdu 5.Dhaka Dduji

6.Miccaka Mzhji

7.Vasumitra Pxm

8.Buddhnandi Ftunnd

9.Buddhamitra Ftumdu

10.Prva Plshp

11.Puyayaas Fnysh

12.nabodhi / Avaghoa npt

13.Kapimala Jipmlu

14.Ngrjuna Lngsh 15.Kadeva Jintp

16.Rhulata Luhuludu

17.Saghnandi Sngqinnt

18.Saghayaas Sngqishdu

19.Kumrata Jimludu

20.ayata Shydu

21.Vasubandhu Shqn

22.Manorhita Mnlu

23.Haklenayaas Hlynyzh

24.Sihabodhi Shzpt 25.Vasi-Asita Pshsdu

26.Puyamitra Brmdu

27.Prajtra Bnrudulu

28.Bodhidharma Ptdm

[64]

The lineage of Bodhidharma and his disciplesIn the Two Entrances and Four Acts and the Continued Biographies of Eminent Monks, Daoyu and Huike are the

only explicitly identified disciples of Bodhidharma. The Jngd Records of the Transmission of the Lamp (Jngdchundng l ) of Doyun , presented to the emperor in 1004, gives Bodhidharma four disciples

who, in increasing order of understanding, are Dof , who attains Bodhidharma's skin; the nun Dharani,[65]

who attains Bodhidharma's flesh; Doy , who attains Bodhidharma's bone; and Huk , who attains

Bodhidharma's marrow.

Heng-Ching Shih [66] states that according to theJngd chundng l the first `bhikuni` mentioned in

the Chn literature was a disciple of the First Patriarch of Chinese Chn Bodhidharma, known as Zngzh

[early-mid 6th century]; Bodhidharma before returning to India after many years of teaching in China asked his

disciples Dof, Bhikuni Zngzh, Doy and Huk to relate their realization of the Dharma.[67] Zngzh is also

known by her title Soji, and by Myoren, her nun name. In the Shbgenz chapter called Katto ("Twining

Vines") by Dgen Zenji (12001253), she is named as one of Bodhidharma's four Dharma heirs.

Although the First Patriarch's line continued through another of the four, Dogen emphasizes that each of them had a
http://en.wikipedia.org/w/index.php?title=Praj%C3%B1%C4%81t%C4%81rahttp://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yamitrahttp://en.wikipedia.org/w/index.php?title=Vasi-Asitahttp://en.wikipedia.org/w/index.php?title=Si%E1%B9%83habodhihttp://en.wikipedia.org/w/index.php?title=Haklenaya%C5%9Bashttp://en.wikipedia.org/w/index.php?title=Manorhitahttp://en.wikipedia.org/w/index.php?title=Vasubandhuhttp://en.wikipedia.org/w/index.php?title=%C5%9Aayatahttp://en.wikipedia.org/w/index.php?title=Kum%C4%81ratahttp://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85ghaya%C5%9Bashttp://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85gh%C4%81nandihttp://en.wikipedia.org/w/index.php?title=R%C4%81hulatahttp://en.wikipedia.org/w/index.php?title=Aryadevahttp://en.wikipedia.org/w/index.php?title=N%C4%81g%C4%81rjunahttp://en.wikipedia.org/w/index.php?title=Kapimalahttp://en.wikipedia.org/w/index.php?title=%C4%80nabodhi_/_A%C5%9Bvagho%E1%B9%A3ahttp://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yaya%C5%9Bashttp://en.wikipedia.org/w/index.php?title=P%C4%81r%C5%9Bvahttp://en.wikipedia.org/w/index.php?title=Buddhamitra_%28Buddhist_patriarch%29http://en.wikipedia.org/w/index.php?title=Buddh%C4%81nandihttp://en.wikipedia.org/w/index.php?title=Vasumitra_%28Buddhist%29http://en.wikipedia.org/w/index.php?title=Miccakahttp://en.wikipedia.org/w/index.php?title=Dh%E1%B9%9B%E1%B9%ADakahttp://en.wikipedia.org/w/index.php?title=Upaguptahttp://en.wikipedia.org/w/index.php?title=%C5%9A%C4%81%E1%B9%87av%C4%81sahttp://en.wikipedia.org/w/index.php?title=%C4%80nandahttp://en.wikipedia.org/w/index.php?title=Mah%C4%81k%C4%81%C5%9Byapahttp://en.wikipedia.org/w/index.php?title=%C5%9A%C4%81kyamuni_Buddha


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Bodhidharma 10

complete understanding of the teaching.[68]

The Records of different authors gave a variation of transmission lines.

According to the Continued Biographies of Eminent Monks (X gosng zhun ) of Doxun

(596-667) the transmission line runs as follows:

Bodhidharma

Huk (487? - 593)

Sngcn (d.606)

Doxn (580 - 651)

Hngrn (601 - 674)

According to the Record of the Transmission of the Dharma-Jewel (Chun fbo j ) of D Fi the

transmission line runs as follows:

Bodhidharma

Doy

Huk (487? - 593) Sngcn (d.606)

Doxn (580 - 651)

Hngrn (601 - 674)

Fr (638-689)

Shnxi (606? - 706)

According to the History of Masters and Disciples of the Lakvatra-Stra (Lngqi shz j ) of

Jngju (ca. 683 - ca. 650) the transmission line runs as follows:

Bodhidharma

Doy Huk (487? - 593)

Sngcn (d.606)

Doxn (580 - 651)

Hngrn (601 - 674)

Shnxi (606? - 706)

Xunz

According to the Xinzngj () of Shnhu (d. 758) the transmission line runs as follows:

Bodhidharma

Doy

Huk (487? - 593)

Sngcn (d.606)

Doxn (580 - 651)

Hngrn (601 - 674)

Hunng (638-713)

Xunju (665-713)

Later sources:

Layman Xiang Huagong
http://en.wikipedia.org/w/index.php?title=Huagonghttp://en.wikipedia.org/w/index.php?title=Layman_Xianghttp://en.wikipedia.org/w/index.php?title=Xu%C3%A1nju%C3%A9http://en.wikipedia.org/w/index.php?title=Hu%C3%ACn%C3%A9nghttp://en.wikipedia.org/w/index.php?title=H%C3%B3ngr%C4%9Bnhttp://en.wikipedia.org/w/index.php?title=D%C3%A0ox%C3%ACnhttp://en.wikipedia.org/w/index.php?title=S%C4%93ngc%C3%A0nhttp://en.wikipedia.org/w/index.php?title=Hu%C3%ACk%C4%9Bhttp://en.wikipedia.org/w/index.php?title=D%C3%A0oy%C3%B9http://en.wikipedia.org/w/index.php?title=Xu%C3%A1nz%C3%A9http://en.wikipedia.org/w/index.php?title=Sh%C3%A9nxi%C3%B9http://en.wikipedia.org/w/index.php?title=H%C3%B3ngr%C4%9Bnhttp://en.wikipedia.org/w/index.php?title=D%C3%A0ox%C3%ACnhttp://en.wikipedia.org/w/index.php?title=S%C4%93ngc%C3%A0nhttp://en.wikipedia.org/w/index.php?title=Hu%C3%ACk%C4%9Bhttp://en.wikipedia.org/w/index.php?title=D%C3%A0oy%C3%B9http://en.wikipedia.org/w/index.php?title=Sh%C3%A9nxi%C3%B9http://en.wikipedia.org/w/index.php?title=F%C7%8Er%C3%BAhttp://en.wikipedia.org/w/index.php?title=H%C3%B3ngr%C4%9Bnhttp://en.wikipedia.org/w/index.php?title=D%C3%A0ox%C3%ACnhttp://en.wikipedia.org/w/index.php?title=S%C4%93ngc%C3%A0nhttp://en.wikipedia.org/w/index.php?title=Hu%C3%ACk%C4%9Bhttp://en.wikipedia.org/w/index.php?title=D%C3%A0oy%C3%B9http://en.wikipedia.org/w/index.php?title=H%C3%B3ngr%C4%9Bnhttp://en.wikipedia.org/w/index.php?title=D%C3%A0ox%C3%ACnhttp://en.wikipedia.org/w/index.php?title=S%C4%93ngc%C3%A0nhttp://en.wikipedia.org/w/index.php?title=Hu%C3%ACk%C4%9B


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Bodhidharma 11

Yan'gong

Dhyana Master Na

Dhyana Master Ho

Hsuan-ching

Ching-ai

T'an-yen Tao-an

Tao-p'an

Chih-tsang

Seng-chao

P'u-an

Ch'ris Min-has

Ching-yuan (10671120)[69]

Works attributed to Bodhidharma The Outline of Practice or Two Entrances

The Bloodstream Sutra

The Breakthrough Sutra

The Wake-Up Sutra

Notes[1] Dumoulin, Heinrich; Heisig, James; Knitter, Paul (2005),Zen Buddhism : a History: India and China (http://books. google. com/

books?id=9CYeWYtYBS4C& pg=PA86), World Wisdom, Inc, p. 86, ISBN 9780941532891,

[2] Broughton 1999:2

[3] Dumoulin 2005:90[4] Addiss 2008:9

[5] Faure 1996:45

[6] Hoover 1999:1(Chapter One)

[7] Dumoulin 1988:89

[8] Chung 1998:188

[9] Jrgensen 2005:111

[10] MacmillanEncyclopedia of Buddhism (Volume One), pages 57, 130

[11] Soothill and Hodous

[12] Suzuki 1949:168

[13] Broughton 1999:5455

[14] Broughton 1999:138




[18] Dumoulin 2005:87


[20] Broughton 1999:139

[21] Dumoulin 1993:37]

Cole (2009:73114)

[22] Chang, Chung-Yuan (1967), "Ch'an Buddhism: Logical and Illogical" (http://ccbs. ntu. edu. tw/FULLTEXT/JR-PHIL/ew27057. htm),

Philosophy East and West(Philosophy East and West, Vol. 17, No. 1/4) 17 (1/4): 3749, doi:10.2307/1397043, JSTOR 1397043, .

[23] Suzuki 1948:50

[24] McRae, John R. (2000), "The Antecedents of Encounter Dialogue in Chinese Ch'an Buddhism" (http://kr. buddhism. org/zen/koan/

John_McRae. htm), in Heine, Steven; Wright, Dale S., The Kan: Texts and Contexts in Zen Buddhism, Oxford University Press, .

[25] Dumoulin 2005:88[26] Lin 1996:182

[27] Broughton 1999:119
http://kr.buddhism.org/zen/koan/John_McRae.htmhttp://kr.buddhism.org/zen/koan/John_McRae.htmhttp://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew27057.htmhttp://books.google.com/books?id=9CYeWYtYBS4C&pg=PA86http://books.google.com/books?id=9CYeWYtYBS4C&pg=PA86http://en.wikipedia.org/w/index.php?title=Ching-yuanhttp://en.wikipedia.org/w/index.php?title=Ch%27ris_Min-hashttp://en.wikipedia.org/w/index.php?title=P%27u-anhttp://en.wikipedia.org/w/index.php?title=Seng-chaohttp://en.wikipedia.org/w/index.php?title=Chih-tsanghttp://en.wikipedia.org/w/index.php?title=Tao-p%27anhttp://en.wikipedia.org/w/index.php?title=Tao-anhttp://en.wikipedia.org/w/index.php?title=T%27an-yenhttp://en.wikipedia.org/w/index.php?title=Ching-aihttp://en.wikipedia.org/w/index.php?title=Hsuan-chinghttp://en.wikipedia.org/w/index.php?title=Dhyana_Master_Hohttp://en.wikipedia.org/w/index.php?title=Dhyana_Master_Nahttp://en.wikipedia.org/w/index.php?title=Yan%27gong


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Bodhidharma 12

[28] Broughton 1999:54: "There is, however, nothing implausible about an early sixth-century Iranian Buddhist master who made his way to

North China via the fabled Silk Road. This scenario is, in fact, more likely than a South Indian master who made his way by the sea route."

[29] Broughton 1999:54:

"Of course Yang may have been referring to another Bodhidharma. His record mentions a Bodhidharma

twice in passing. This minor player's role is merely to illustrate that even a Westerner could be

astonished by the imposing stupas and monasteries of metropolitan Lo-yang."

[30] Haines, Bruce (1995), "Chapter 3: China",Karate's history and traditions , Charles E. Tuttle Publishing Co., Inc, ISBN 0-8048-1947-5[31] Tibetan Buddhism. By Steven D. Goodman, Ronald M. Davidson. SUNY Press, 1992. p. 65

[32] Broughton (1999:9, 66) translates as "wall-examining".

[33] Taish Shinsh Daizky, Vol. 50, No. 2060 (http://www.cbeta.org/result/normal/T50/2060_016. htm), p. 551c 06(02)

[34] Dumoulin 2005:96

[35] Red Pine (1989:3), emphasis added.

Broughton (1999:9) offers a more literal rendering of the key phrase (nngzh bgun) as "[who] in a coagulated state abides in

wall-examining".

[36] e.g., Keizan,Denkoroku (http://www.wwzc.org/translations/denkoroku. htm);

Child, Simon, " In the Spirit of Chan (http://www.westernchanfellowship. org/in-the-spirit-of-chan. html)".

[37] viz. Broughton (1999:6768), where a Tibetan Buddhist interpretation of "wall-gazing" as being akin to Dzogchen is offered.

[38] Suzuki 1932, Preface (http://lirs.ru/do/lanka_eng/lanka-intro. htm#preface)

[39] Kohn 1991:125[40] Sutton 1991:1

[41] Suzuki 1932, XLII

[42] Suzuki 1932, XI(a)

[43] Suzuki 1932, XVI

[44] Suzuki 1932, IX

[45] Suzuki 1932, VIII

[46] Dumoulin 2005:85

[47] Dumoulin 2005:102


[49] Taish Shinsh Daizky, Vol. 85, No. 2837 (http://www.cbeta.org/result/normal/T85/2837_001. htm), p. 1285b 17(05)

[50] The "volume" referred to is the Two Entrances and Four Acts.

[51] Dumoulin 2005:89

[52] Dumoulin 2005:52

[53] Zainal Abidin Shaikh Awab and Nigel Sutton (2006), Silat Tua: The Malay Dance Of Life, Kuala Lumpur: Azlan Ghanie Sdn Bhd,

ISBN 9789834232801


[55] Maguire 2001:58

[56] Watts, Alan W. (1962), The Way of Zen, Great Britain: Pelican books, pp. 106, ISBN 0140205470

[57] Lin 1996:183

[58] Dumoulin 2005:86

[59] Wong, Kiew Kit (2001), "Chapter 3: From Shaolin to Taijiquan", The Art of Shaolin Kungfu, Tuttle Publishing, ISBN 0-8048-3439-3

[60] Matsuda Ryuchi(1986) (in Chinese),Zhnggu wsh shl , Taipei: Danqing tushu

[61] Henning, Stanley (1994), "Ignorance, Legend and Taijiquan" (http://seinenkai. com/articles/henning/il&t.pdf),Journal of the Chenstyle

Taijiquan Research Association of Hawaii2 (3): 17, .

[62] Maguire 2001:58Doxun records that Huk's arm was cut off by bandits (Broughton 1999:62).

[63] Watts 1958:32

[64] Diener, Michael S. and friends.THE SHAMBHALA DICTIONARY OF BUDDHISM AND ZEN. 1991. Boston: Shambhala.page 266

[65] In theJngd Records of the Transmission of the Lamp, Dharani repeats the words said by the nun Yuanji in the Two Entrances and Four

Acts, possibly identifying the two with each other (Broughton 1999:132).

[66] see: Advisors - Ven. Bhiksuni Heng-ching Shih, Professor of Philosophy at Taiwan National University (Gelongma ordination 1975 in San

Francisco). (http://www.thubtenchodron. org/BuddhistNunsMonasticLife/the_committee_of_western_bhikshunis. html)

[67] WOMEN IN ZEN BUDDHISM: Chinese Bhiksunis in the Chn Tradition (http://web. archive. org/web/20091027135930/http://www.

geocities. com/zennun12_8/chanwomen. html) by Heng-Ching Shih

[68] some information (http://web. archive. org/web/20091027135930/http://www.geocities.com/zennun12_8/chanwomen. html)

[69] Zen Teachings of Fo-yen Ching-yuan (http://www.abuddhistlibrary. com/Buddhism/C - Zen/Ancestors/The Zen Teachings of Fo-yen

Ching-yuan/Zen Teachings of Fo-yen Ching-yuan. htm)
http://www.abuddhistlibrary.com/Buddhism/C%20-%20Zen/Ancestors/The%20Zen%20Teachings%20of%20Fo-yen%20Ching-yuan/Zen%20Teachings%20of%20Fo-yen%20Ching-yuan.htmhttp://www.abuddhistlibrary.com/Buddhism/C%20-%20Zen/Ancestors/The%20Zen%20Teachings%20of%20Fo-yen%20Ching-yuan/Zen%20Teachings%20of%20Fo-yen%20Ching-yuan.htmhttp://web.archive.org/web/20091027135930/http://www.geocities.com/zennun12_8/chanwomen.htmlhttp://web.archive.org/web/20091027135930/http://www.geocities.com/zennun12_8/chanwomen.htmlhttp://web.archive.org/web/20091027135930/http://www.geocities.com/zennun12_8/chanwomen.htmlhttp://www.thubtenchodron.org/BuddhistNunsMonasticLife/the_committee_of_western_bhikshunis.htmlhttp://seinenkai.com/articles/henning/il&t.pdfhttp://en.wikipedia.org/w/index.php?title=Ryuchi_Matsudahttp://en.wikipedia.org/w/index.php?title=Wong_Kiew_Kithttp://www.cbeta.org/result/normal/T85/2837_001.htmhttp://lirs.ru/do/lanka_eng/lanka-intro.htm#prefacehttp://en.wikipedia.org/w/index.php?title=Dzogchenhttp://en.wikipedia.org/w/index.php?title=Tibetan_Buddhismhttp://www.westernchanfellowship.org/in-the-spirit-of-chan.htmlhttp://www.wwzc.org/translations/denkoroku.htmhttp://en.wikipedia.org/w/index.php?title=Keizanhttp://www.cbeta.org/result/normal/T50/2060_016.htmhttp://en.wikipedia.org/w/index.php?title=Bruce_A._Haines


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Bodhidharma 13

References Avari, Burjor (2007),India: The Ancient Past, New York: Routledge.

Broughton, Jeffrey L. (1999), The Bodhidharma Anthology: The Earliest Records of Zen, Berkeley: University of

California Press, ISBN 0-520-21972-4

Cole, Alan (2009),Fathering your father. The Zen of fabrication in Tang Buddhism, Berkeley, Los Angeles,

London: University of California Press, ISBN 0-520-25485-5 Dumoulin, Heinrich (2005),Zen Buddhism: A History, 1:India and China, Bloomington, IN: World Wisdom,

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Article Sources and Contributors 15

Article Sources and ContributorsBodhidharma Source: http://en.wikipedia.org/w/index.php?oldid=452546220 Contributors: 1000Faces, 200.255.83.xxx, 20040302, 24.4.254.xxx, ADON, AVNER, Adamberry2,Ahoerstemeier, Alan Joe Skarda, Alex earlier account, Algebraist, Amrik, Anclation, Andres, Angel12, Anthony, Apple7blue, Arch7, ArdClose, Arjun024, Arunjpillai, Ashwinite, Athulr,BEELZEEBUBB, Badagnani, Bakasuprman, Balthazarduju, Bentonia School, Berox, Betacommand, Bhupinder Schwartz, Bloodshedder, Blue Order, Bomfim, Bookandcoffee, BorgQueen,Bradeos Graphon, Buddhipriya, Bueller 007, CARNASSUS, Cacycle, CenkX, Chethankr wiki, Chexpeare, Chochopk, Chrisg67, Christinetam, Conscious, Conversion script, Costyn,Culturalexchange, Curps, D6, DaTraveller, Dbachmann, Deeptrivia, Dekimasu, Dewan357, DocWatson42, Download, Drpaluga, Dwanyewest, Eequor, Emperor Genius, Eu.stefan, FeanorStar7,FlyerWithoutWings, Fox, Freedom skies, Fullstop, Gadfium, Gak, Ganeshk, Gantuya eng, Gaudio, Ghostexorcist, Gimmetrow, Goethean, Good Olfactory, Gregory Wonderwheel, Gurillas,

Heidimo, Helpsome, Hitman047, Hmains, Ike9898, JFD, Jagged 85, JakeVortex, Jianhu, Jimmy valentine, Kaal, Kanatonian, Karen Johnson, Keesiewonder, Kennethtennyson, Kenshin,Keraunos, Khoikhoi, Kim-Zhang-Hong, King Zebu, Kintetsubuffalo, Kipholbeck, Kiteinthewind, Knverma, Kobalt08, Kowloonese, Ksyrie, Ktsquare, Kukkurovaca, Kwertii, LOL, Le Anh-Huy,Le diable, Lexicon, Lifebonzza, Localzuk, Magister Mathematicae, Makeswell, Martinp23, Marxr, MatthewVanitas, Mazdakabedi, MeltBanana, Menchi, Meursault2004, MichaelMaggs,Milquetoast2005, Mind meal, Mitsukai, Mladifilozof, Mofaz, Moncrief, Morinae, Mr Tan, Msk7785, Namazu-tron, Nareek, Nat Krause, Neidan, Nick Number, Ninly, Nio-guardian, Nlu, Nytok,OlEnglish, Olivier, Pablo X, Pectore, Per Honor et Gloria, PericlesofAthens, Peter jackson, Phillip Rosenthal, PinchasC, Pojanji, Pomte, Pratyeka, Prime Entelechy, PuzzletChung, Quadell, Ran,Riana, Rich Farmbrough, Rjwilmsi, Rob Hooft, RockMFR, RossPatterson, Sam Hocevar, Saposcat, Scythian77, Seddon, Sevilledade, Sfan00 IMG, Shadowjams, Shii, Shivaass, Silence, SimonChild, Sin-man, Singinglemon, Sir Arthur Wellington, Sjalexander, Slysplace, Snow steed, Sofeshue, SolidStar, SpacemanSpiff, Spiritofyuva, Steelhead, Stopthenonsense, Subverdor,Sudhadandy, SudoGhost, Sung58, Sunil vasisht, Synthetik, TRUTHSEEKER, Tang Zu-Ming, Template namespace initialisation script, Texture, Thetruthaboutfgs, Think outside the box, Thisuser has left wikipedia, Tim1357, Tktru, UncleMartin, Updatehelper, Vedant, Viriditas, Vuvar1, Vvarkey, Wangond, Whipsandchains, Wikibob, Woohookitty, Xiaopo, YSSYguy,YellowMonkey, Yogagates, Yoko santoso, Youandme, Yunfeng, Zunaid, thelwold, , 292 anonymous edits

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