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Bodhidharma
From Wikipedia, the free encyclopedia

Bodhidharma was a Buddhist monk who lived during the 5th/6th century and is tradionally credited as the leading patriarch and transmier of Zen (Chinese: Chn, Sanskrit: Dhyna) to China. He was the third son of a Tamil king of the Pallava Dynasty.[1][2] According to Chinese legend, he also began the physical training of the Shaolin monks that led to the creaon of Shaolinquan. However, maral arts historians have shown this legend stems from a 17th century qigong manual known as the Yijin Jing. Lile contemporary biographical informaon on Bodhidharma is extant, and subsequent accounts became layered with legend, but some accounts state that he was from a Brahmin family in southern India and possibly of royal lineage. However Broughton (1999:2) notes that Bodhidharma's royal pedigree implies that he was of the Kshatriya warrior caste. Mahajan (1972:705707) 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[3] Scholars have concluded his place of birth to be Kanchipuram in Tamil Nadu, India.
[1][4][5][6][7][8][9][10]

Aer becoming a Buddhist monk, Bodhidharma traveled to China. The accounts dier on the date of his arrival, with one early account claiming that he arrived during the Li Sng Dynasty (420479) and later accounts dang his arrival to the Ling Dynasty (502557). Bodhidharma was primarily acve in the lands of the Northern Wi Dynasty (386534). Modern scholarship dates him to about the early 5th century.[11] Throughout Buddhist art, Bodhidharma is depicted as a rather illtempered, profusely bearded and wideeyed barbarian. He is described as "The BlueEyed Barbarian" in Chinese texts.[12] The Anthology of the Patriarchal Hall (952) idenes 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 aracted cricism 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 aacks.[13]

Bodhidharma, woodblock print by Yoshitoshi, 1887.

Names (details)
Known in English as: Bodhidharma Tamil: } Telugu:

Sanskrit: [

Contents
1 Biography 1.1 Contemporary accounts 1.1.1 Yng Xunzh 1.1.2 Tnln 1.2 Later accounts 1.2.1 Doxun 1.2.2 Epitaph for Fr 1.2.3 Yngji Xunju 1.2.4 Anthology of the Patriarchal Hall 1.2.5 Doyun 1.3 Modern scholarship 1.3.1 Bodhidharma's origins 1.3.2 Bodhidharma's name 2 Pracce and teaching 2.1 Meditaon 2.2 The Lakvatra Stra 3 Legends 3.1 In Southeast Asia 3.2 Encounter with Emperor Xio Yn 3.3 Nine years of wallgazing 3.4 Bodhidharma at Shaolin 3.5 Teaching

Traditional Chinese: Chinese abbreviation:

Simplified Chinese: Hanyu Pinyin: Ptdm WadeGiles: P'ut'itamo Tibetan: Dharmottra Korean:

Persian:

Dalma Japanese: Daruma

Malay: Dharuma Thai:

Takmor

Vietnamese: Btma

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3.6 Aer death 4 The lineage from kyamuni Buddha to Bodhidharma 5 The lineage of Bodhidharma and his disciples 6 Works aributed to Bodhidharma 7 See also 8 Notes 9 References 10 External links

Biography
Contemporary accounts
Part of a series on

There are two known extant accounts wrien by contemporaries of Bodhidharma. Yng Xunzh

Chinese Buddhism

History Silk Road Transmission History of Chinese Buddhism Major Figures Kumrajva Xuanzang Huiyuan Zhiyi Bodhidharma Huineng Hsu Yun Hsuan Hua Nan Huaijin Tradions Chn Tiantai Huayan Pure Land Weishi Sanlun Mizong Texts Chinese Buddhist canon Taish Tripiaka Architecture Buddhist Architecture in China Sacred Mountains Wutai Emei Jiuhua Putuo Culture Buddhist Associaon of China Cuisine Maral arts Diyu

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The Record 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 me 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] reecng in the sun, the rays of light illuminang the surface of the clouds, the jewelbells on the stupa blowing in the wind, the echoes reverberang 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 passed through numerous countries. There is virtually no country I have not visited. Even the distant Buddharealms lack this." He chanted homage and placed his palms together in salutaon for days on end.[14] 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. Starng in 526, Yngnngs suered damage from a series of events, ulmately leading to its destrucon in 534.[15] Tnln The second account was wrien 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 tradionally aributed to Bodhidharma, and the rst text to idenfy 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 ambion lay in the Mahayana path, and so he put aside his white layman's robe for the black robe of a monk [...] Lamenng the decline of the true teaching in the outlands, he subsequently crossed distant mountains and seas, traveling about propagang the teaching in Han and Wei.[16] Tnln's account was the rst to menon that Bodhidharma aracted disciples,[17] specically menoning Doy ( laer of whom would later gure very prominently in the Bodhidharma literature.

A Dehua ware porcelain statuette of Bodhidharma, from the late Ming Dynasty, 17th century

) and Huk (), the

Tnln has tradionally been considered a disciple of Bodhidharma, but it is more likely that he was a student of Huk, who in turn was a student of Bodhidharma.[18]

Later accounts
Doxun In the 7thcentury historical work Further Biographies of Eminent Monks ( drew on Tanlin's preface as a basic source, but made several signicant addions:

X gosng zhun), Doxun (; 596667) possibly

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Firstly, Doxun adds more detail concerning Bodhidharma's origins, wring that he was of "South Indian Brahman stock" ( nn nzh plumn zhng).[19]

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 specic inerary":[20] "He rst arrived at Nanyeh during the Sung period. From there he turned north and came to the Kingdom of Wei".[19] 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 me of the Song, thus making his arrival no later than the me of the Song's fall to the Southern Qi Dynasty in 479.[20] Finally, Doxun provides informaon 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, cing the shore of the Luo River as the place of death might possibly suggest that Bodhidharma died in the mass execuons at Heyin in 528. Supporng this possibility is a report in the Taish shinsh daizky stang that a Buddhist monk was among the vicms at Hyn.[21]

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 idenfying Bodhidharma as the rst patriarch.[22] Yngji Xunju According to the Song of Enlightenment ( Zhngdo g) by Yngji Xunju (665713)[23]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 rst Patriarch of Chn: Mahakashyapa was the rst, leading the line of transmission; Twentyeight 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.[24] The idea of a line of descent from kyamuni Buddha is the basis for the disncve lineage tradion of the Chn school. Anthology of the Patriarchal Hall In the Anthology of the Patriarchal Hall ( Ztngj) of 952, the elements of the tradional Bodhidharma story are in place. Bodhidharma is said to have been a disciple of Prajtra,[1] thus establishing the laer as the 27th patriarch in India. Aer a threeyear journey, Bodhidharma reaches China in 527[1] 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 rst recorded around 758 in the appendix to a text by Shenhui ( ), a disciple of Huineng.[25]

This Japanese scroll calligraphy of Bodhidharma reads Zen points directly to the human heart, see into your nature and become Buddha. It was created by Hakuin Ekaku (1685 to 1768)

Finally, as opposed to Daoxuan's gure of "over 150 years,"[26] 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 aer the burial, in the Pamir Mountains, Sngyn ( )an ocial 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 predicon which was borne out upon the laer's return. Bodhidharma's tomb was then opened, and only a single sandal was found inside.

Insofar as, according to the Anthology of the Patriarchal Hall, Bodhidharma le 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 enre me",[27] his date of death can have been no earlier than 536. Moreover, his encounter with the Wei ocial indicates a date of death no later than 554, three years before the fall of the last Wei kingdom. Doyun

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Subsequent to the Anthology of the Patriarchal Hall, the only dated addion 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 [28] original name had been Bodhitra but was changed by his master Prajtra.

Modern scholarship
Bodhidharma's origins Though Doxun wrote that Bodhidharma was a Tamilan from South India. Broughton (1999:2) Notes that Bodhidharma's royal pedigree implies that he was of the Kshatriya warrior caste. Mahajan (1972:705707) 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. He was the 3rd prince of Pallava dynasty. 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.[29] Faure (1986) notes that "Bodhidharmas name appears somemes truncated as Bodhi, or more oen as Dharma (Tamo). In the rst case, it may be confused with another of his rivals, Bodhiruci." Tibetan sources give his name as "Bodhidharmora" or "Dharmoara", that is, "Highest teaching (dharma) of enlightenment".[30]

Pracce and teaching

Meditaon
Tanlin, in the preface to Two Entrances and Four Acts, and Daoxuan, in the Further Biographies of Eminent Monks, menon a pracce of Bodhidharma's termed "wallgazing" ( bgun). Both Tanlin[31] and Daoxuan[32] associate this "wallgazing" with "quieng [the] mind"[17] ( n xn). Elsewhere, Daoxuan also states: "The merits of Mahyna wallgazing are the highest".[33] These are the rst menons in the historical record of what may be a type of meditaon being ascribed to Bodhidharma.

In the Two Entrances and Four Acts, tradionally aributed to Bodhidharma, the term "wallgazing" 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.[34] Exactly what sort of pracce Bodhidharma's "wallgazing" was remains uncertain. Nearly all accounts have treated it either as an undened variety of meditaon, as Daoxuan and Dumoulin,[33] or as a variety ; Chinese: zuchn) that later became a dening of seated meditaon akin to the zazen ( characterisc of Chn; the laer interpretaon is parcularly common among those working from a Chn standpoint.[35] There have also, however, been interpretaons of "wallgazing" as a nonmeditave phenomenon.[36]

The Lakvatra Stra

The Lakvatra Stra, one of the Mahyna Buddhist stras, is a highly "dicult and obscure" text[37] whose basic thrust is to emphasize "the inner enlightenment that does away with all duality and is raised above all disncons".[38] It is among the rst and most important texts in the Yogcra, or "Consciousnessonly", school of Mahyna Buddhism.[39] One of the recurrent emphases in the Lakvatra Stra is a lack of reliance on words to eecvely express reality: If, Mahama, you say that because of the reality of words the objects are, this talk lacks in sense. Words are not known in all the Buddhalands; words, Mahama, are an arcial creaon. In some Buddhalands ideas are indicated by looking steadily, in others by gestures, in sll others by a frown, by the movement of the eyes, by laughing, by yawning, or by the clearing of the throat, or by recollecon, or by trembling.[40] In contrast to the ineecveness of words, the stra instead stresses the importance of the "selfrealizaon" that is "aained by noble

Bodhidharma seated in meditation before a wall; ink painting by Sessh

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wisdom"[41] and occurs "when one has an insight into reality as it is":[42] "The truth is the state of selfrealizaon and is beyond categories of discriminaon".[43] The stra goes on to outline the ulmate eects of an experience of selfrealizaon: [The Bodhisava] will become thoroughly conversant with the noble truth of selfrealizaon, will become a perfect master of his own mind, will conduct himself without eort, will be like a gem reecng a variety of colours, will be able to assume the body of transformaon, will be able to enter into the subtle minds of all beings, and, because of his rm belief in the truth of Mindonly, will, by gradually ascending the stages, become established in Buddhahood.[44] One of the fundamental Chn texts aributed to Bodhidharma is a fourline stanza whose rst 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 "selfrealizaon": A special transmission outside the scriptures, Not founded upon words and leers; By poinng directly to [one's] mind It lets one see into [one's own true] nature and [thus] aain Buddhahood.[45] The stanza, in fact, is not Bodhidharma's, but rather dates to the year 1108.[46] Nonetheless, there are earlier texts which explicitly associate Bodhidharma with the Lakvatra 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 fourroll Lak 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 pracce, you will be able to cross over the world."[47] Another early text, the Record of the Masters and Disciples of the Lakvatra Stra ( Lngqi shz j) of Jngju ( ; 683750), [48] also menons Bodhidharma in relaon to this text. Jingjue's account also makes explicit menon of "sing meditaon", or zazen: For all those who sat in meditaon, Master Bodhi[dharma] also oered exposions of the main porons of the Lakvatra Stra, which are collected in a volume of twelve or thirteen pages,[49] [...] bearing the tle of Teaching of [Bodhi]Dharma.[50] In other early texts, the school that would later become known as Chn is somemes referred to as the "Lakvatra school" ( zng).[51]

Lngqi

Legends
In 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 transming his knowledge of Buddhism and maral arts[52] before eventually entering China through Vietnam. Malay legend holds that Bodhidharma introduced preset forms to silat.[52]

Encounter with Emperor Xio Yn

The Anthology of the Patriarchal Hall tells us that in 527 during the Liang Dynasty, Bodhidharma, the rst 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 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."[53] From then on, the emperor refused to listen to whatever Bodhidharma had to say. Although Bodhidharma came from India to China to become the rst patriarch of China, the emperor refused to recognize him. Bodhidharma knew that he would face diculty 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 culvated 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, aer two days, the bhikshu found that the monkey had died of starvaon. Supposedly, that monkey was reincarnated into Hou Jing of the Northern Wei Dynasty, who led his soldiers to aack Nanjing. Aer Nanjing was taken, the emperor was held in capvity in the palace and was not provided with any food, and was le to starve to death. Though Bodhidharma wanted to save him and brought forth a compassionate mind 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 meditaon in a cave for nine years.

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This encounter would later form the basis of the rst kan of the collecon The Blue Cli Record. However that version of the story is somewhat dierent. In the Blue Cli's telling of the story, there is no claim that Emperor Wu did not listen to Bodhidharma aer the Emperor was unable to grasp the meaning. Instead, Bodhidharma le 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. Aer Bodhidharma le, the Emperor asked the ocial in charge of the Imperial Annals about the encounter. The Ocial of the Annals then asked the Emperor if he sll denied knowing who Bodhidharma was? When the Emperor said he didn't know, the Ocial said, "This was the Greatbeing Guanyin (i.e., the Mahasava Avalokitevara) transming the imprint of the Buddha's HeartMind." The Emperor regreed his having let Bodhidharma leave and was going to dispatch a messenger to go and beg Bodhidharma to return. The Ocial then said, "Your Highness, do not say to send out a messenger to go fetch him. The people of the enre naon could go, and he sll would not return."

Nine years of wallgazing

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. Aer either being refused entry to the temple or being ejected aer a short me, he lived in a nearby cave, where he "faced a wall for nine years, not speaking for the enre me".[27] The biographical tradion is liered 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 wallgazing. Becoming angry with himself, he cut o his eyelids to prevent it from happening again.[54] According to the legend, as his eyelids hit the oor the rst tea plants sprang up; and thereaer tea would provide a smulant to help keep students of Chn awake during meditaon.[55] The most popular account relates that Bodhidharma was admied into the Shaolin temple aer nine years in the cave and taught there for some me. However, other versions report that he "passed away, seated upright";[27] or that he disappeared, leaving behind the Yi Jin Jing;[56] or that his legs atrophied aer nine years of sing,[57] which is why Japanese Bodhidharma dolls have no legs.

Bodhidharma at Shaolin
Further informaon: Shaolin Monastery#Patron saint Some Chinese accounts describe Bodhidharma as being disturbed by the poor physical shape of the Shaolin monks, aer which he instructed them in techniques to maintain their physical condion as well as teaching meditaon. He is said to have taught a series of external exercises called the Eighteen Arhat Hands (Shiba Lohan Shou), and an internal pracce called the Sinew Metamorphosis Classic.[58] In addion, aer his or departure from the temple, two manuscripts by Bodhidharma were said to be discovered inside the temple: the Yijin Jing ( "Muscle/Tendon Change Classic") and the Xi Sui Jing. Copies and translaons of the Yi Jin Jing survive to the modern day, though many modern historians believe it to be of much more recent origin.[56] The Xi Sui Jing has been lost.[29]

Both the aribuon of Shaolin boxing to Bodhidharma and the authencity 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 his Zhongguo wushu shi As for the "Yi Jin Jing" (Muscle Change Classic), a spurious text aributed to Bodhidharma and included in the legend of his transming maral arts at the temple, it was wrien in the Ming dynasty, in 1624, by the Daoist priest Zining of Mt. Tiantai, and falsely aributed to Bodhidharma. Forged prefaces, aributed to the Tang general Li Jing and the Southern Song general Niu Gao were wrien. They say that, aer Bodhidharma faced the wall for nine years at Shaolin temple, he le 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 rst book was taken by his disciple Huike, and disappeared; as for the second, "the monks selshly coveted it, praccing the skills therein, falling into heterodox ways, and losing the correct purpose of culvang the Real. The Shaolin monks have made some fame for themselves through their ghng skill; this is all due to having obtained this manuscript." Based on this, Bodhidharma was claimed to be the ancestor of Shaolin maral arts. This manuscript is full of errors, absurdies and fantasc claims; it cannot be taken as a legimate source.[56] The oldest available copy was published in 1827[59] and the composion of the text itself has been dated to 1624.[56] Even then, the associaon of Bodhidharma with maral arts only becomes widespread as a result of the 19041907 serializaon of the novel The Travels of Lao Ts'an in Illustrated Ficon Magazine.[60]

Teaching
In one legend, Bodhidharma refused to resume teaching unl his wouldbe student, Dazu Huike, who had kept vigil for weeks in the deep snow outside of the monastery, cut o his own le arm to demonstrate sincerity.[61]

Aer death

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Three years aer 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 menon that you saw me or you will meet with disaster". Aer 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 mes. For nine years he had remained and nobody knew him; Carrying a shoe in hand he went home quietly, without ceremony.[62]

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 np 13.Kapimala Jipmlu 14.Ngrjuna Lngsh 15.Kadeva Jinp 16.Rhulata Luhuludu 17.Saghnandi Sngqinn 18.Saghayaas Sngqishdu 19.Kumrata Jimludu 20.ayata Shydu 21.Vasubandhu Shqn 22.Manorhita Mnlu bhodidharman 23.Haklenayaas Hlynyzh 24.Sihabodhi Shzp 25.VasiAsita Pshsdu 26.Puyamitra Brmdu 27.Prajtra Bnrudulu 28.Bodhidharma Pdm
[63]

The lineage of Bodhidharma and his disciples

In the Two Entrances and Four Acts and the Connued Biographies of Eminent Monks, Daoyu and Huike are the only explicitly idened disciples of Bodhidharma. The Jngd Records of the Transmission of the Lamp (Jngd chundng l ) of Doyun , presented to the emperor in 1004, gives Bodhidharma four disciples who, in increasing order of understanding, are Dof , who aains Bodhidharma's skin; the nun Dharani,[64] who aains Bodhidharma's esh; Doy , who aains Bodhidharma's bone; and Huk , who aains Bodhidharma's marrow.

HengChing Shih [65] states that according to the Jngd chundng l the rst `bhikuni` menoned in the Chn literature was a disciple of the First Patriarch of Chinese Chn Bodhidharma, known as Zngzh [earlymid 6th century]; Bodhidharma before returning to India aer many years of teaching in China asked his disciples Dof, Bhikuni Zngzh, Doy and Huk to relate their realizaon of the Dharma.[66] Zngzh is also known by her tle Soji, and by Myoren, her nun name. In the Shbgenz chapter called Kao ("Twining Vines") by Dgen Zenji (12001253), she is named as one of Bodhidharma's four Dharma heirs. Although the First Patriarch's line connued through another of the four, Dogen emphasizes that each of them had a complete understanding of the teaching.[67]

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The Records of dierent authors gave a variaon of transmission lines. According to the Connued Biographies of Eminent Monks (X gosng zhun runs as follows: Bodhidharma Huk

) of Doxun (596667) the transmission line

(487? 593) Sngcn (d.606) Doxn (580 651) Hngrn (601 674)

According to the Record of the Transmission of the DharmaJewel (Chun fbo j follows: Bodhidharma Doy Huk

) of D Fi the transmission line runs as

(487? 593) Sngcn (d.606) Doxn (580 651) Hngrn (601 674) Fr (638689) Shnxi (606? 706)

According to the History of Masters and Disciples of the LakvatraStra (Lngqi shz j the transmission line runs as follows: Bodhidharma Doy Huk

) of Jngju (ca. 683 ca. 650)

(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 (638713) Xunju (665713)
Layman Xiang Huagong Yan'gong Dhyana Master Na Dhyana Master Ho Hsuanching Chingai T'anyen Taoan Taop'an Chihtsang Sengchao P'uan Ch'ris Minhas

Later sources:

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Chingyuan (10671120)[68]

Works aributed to Bodhidharma

The Outline of Pracce or Two Entrances The Bloodstream Sutra The Breakthrough Sutra The WakeUp Sutra

See also
Buddhism in China List of Buddhist topics 7aum Arivu, 2011 Tamil lm

Notes
1. ^ Broughton 1999:2 2. ^ Dumoulin 2005:90 3. ^ Dumoulin, Heinrich; Heisig, James; Knier, Paul (2005), Zen Buddhism : a History: India and China (hp://books.google.com /books?id=9CYeWYtYBS4C&pg=PA86) , World Wisdom, Inc, p. 86, ISBN 9780941532891, hp://books.google.com /books?id=9CYeWYtYBS4C&pg=PA86 4. ^ Dumoulin 2005:90 5. ^ Addiss 2008:9 6. ^ Faure 1996:45 7. ^ Hoover 1999:1(Chapter One) 8. ^ Dumoulin 1988:89 9. ^ Chung 1998:188 10. ^ Jrgensen 2005:111 11. ^ Macmillan Encyclopedia of Buddhism (Volume One), pages 57, 130 12. ^ Soothill and Hodous 13. ^ Suzuki 1949:168 14. ^ Broughton 1999:5455 15. ^ Broughton 1999:138 16. ^ Broughton 1999:8 17. ^ a b Broughton 1999:9 18. ^ Broughton 1999:53 19. ^ a b Dumoulin 2005:87 20. ^ a b Broughton 1999:56 21. ^ Broughton 1999:139 22. ^ Dumoulin 1993:37] Cole (2009:73114) 23. ^ Chang, ChungYuan (1967), "Ch'an Buddhism: Logical and Illogical" (hp://ccbs.ntu.edu.tw/FULLTEXT/JRPHIL /ew27057.htm) , Philosophy East and West (Philosophy East and West, Vol. 17, No. 1/4) 17 (1/4): 3749, doi:10.2307/1397043 (hp://dx.doi.org/10.2307%2F1397043) , JSTOR 1397043 (hp://www.jstor.org/stable /1397043) , hp://ccbs.ntu.edu.tw /FULLTEXT/JRPHIL/ew27057.htm. 24. ^ Suzuki 1948:50 25. ^ McRae, John R. (2000), "The Antecedents of Encounter Dialogue in Chinese Ch'an Buddhism" (hp://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, hp://kr.buddhism.org/zen/koan /John_McRae.htm. 26. ^ Dumoulin 2005:88
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27. ^ Lin 1996:182 28. ^ Broughton 1999:119 29. ^ a b Haines, Bruce (1995), "Chapter 3: China", Karate's history and tradions, Charles E. Tule Publishing Co., Inc, ISBN 0804819475 30. ^ Tibetan Buddhism. By Steven D. Goodman, Ronald M. Davidson. SUNY Press, 1992. p. 65 31. ^ Broughton (1999:9, 66) translates as "wallexamining". 32. ^ Taish Shinsh Daizky, Vol. 50, No. 2060 (hp://www.cbeta.org/result/normal /T50/2060_016.htm) , p. 551c 06(02) 33. ^ a b Dumoulin 2005:96 34. ^ Red Pine (1989:3), emphasis added. Broughton (1999:9) oers a more literal rendering of the key phrase (nngzh bgun) as "[who] in a coagulated state abides in wallexamining". 35. ^ e.g., Keizan, Denkoroku (hp://www.wwzc.org/translaons /denkoroku.htm) ; Child, Simon, "In the Spirit of Chan (hp://www.westernchanfellowship.org /inthespiritofchan.html) ". 36. ^ viz. Broughton (1999:6768), where a Tibetan Buddhist interpretaon of "wall gazing" as being akin to Dzogchen is oered. 37. ^ Suzuki 1932, Preface (hp://lirs.ru /do/lanka_eng/lankaintro.htm#preface) 38. ^ Kohn 1991:125 39. ^ Suon 1991:1 40. ^ Suzuki 1932, XLII 41. ^ Suzuki 1932, XI(a) 42. ^ Suzuki 1932, XVI 43. ^ Suzuki 1932, IX 44. ^ Suzuki 1932, VIII 45. ^ Dumoulin 2005:85 46. ^ Dumoulin 2005:102 47. ^ Broughton 1999:62 48. ^ Taish Shinsh Daizky, Vol. 85, No. 2837 (hp://www.cbeta.org/result/normal /T85/2837_001.htm) , p. 1285b 17(05) 49. ^ The "volume" referred to is the Two Entrances and Four Acts. 50. ^ Dumoulin 2005:89 51. ^ Dumoulin 2005:52 52. ^ a b Zainal Abidin Shaikh Awab and Nigel

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53. 54. 55.

56. 57. 58.

59.

60.

61.

62. 63.

64.

65.

66.

67.

Suon (2006), Silat Tua: The Malay Dance Of Life, Kuala Lumpur: Azlan Ghanie Sdn Bhd, ISBN 9789834232801 ^ Broughton 1999:23 ^ Maguire 2001:58 ^ Was, Alan W. (1962), The Way of Zen, Great Britain: Pelican books, pp. 106, ISBN 0140205470 ^ a b c d Lin 1996:183 ^ Dumoulin 2005:86 ^ Wong, Kiew Kit (2001), "Chapter 3: From Shaolin to Taijiquan", The Art of Shaolin Kungfu, Tule Publishing, ISBN 0804834393 (1986) (in ^ Matsuda Ryuchi Chinese), Zhnggu wsh shl , Taipei : Danqing tushu ^ Henning, Stanley (1994), "Ignorance, Legend and Taijiquan" (hp://seinenkai.com/arcles/henning /il&t.pdf) , Journal of the Chenstyle Taijiquan Research Associaon of Hawaii 2 (3): 17, hp://seinenkai.com/arcles/henning /il&t.pdf. ^ Maguire 2001:58 Doxun records that Huk's arm was cut o by bandits (Broughton 1999:62). ^ Was 1958:32 ^ Diener, Michael S. and friends.THE SHAMBHALA DICTIONARY OF BUDDHISM AND ZEN. 1991. Boston: Shambhala.page 266 ^ In the J ngd Records of the Transmission of the Lamp, Dharani repeats the words said by the nun Yuanji in the Two Entrances and Four Acts, possibly idenfying the two with each other (Broughton 1999:132). ^ see: Advisors Ven. Bhiksuni Hengching Shih, Professor of Philosophy at Taiwan Naonal University (Gelongma ordinaon 1975 in San Francisco). (hp://www.thubtenchodron.org /BuddhistNunsMonascLife /the_commiee_of_western_bhikshunis.html ^ WOMEN IN ZEN BUDDHISM: Chinese Bhiksunis in the Chn Tradion (hp://web.archive.org /web/20091027135930/hp: //www.geocies.com/zennun12_8 /chanwomen.html) by HengChing Shih ^ some informaon (hp://web.archive.org

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/web/20091027135930/hp: //www.geocies.com/zennun12_8 /chanwomen.html) 68. ^ Zen Teachings of Foyen Chingyuan

(hp://www.abuddhistlibrary.com /Buddhism/C%20%20Zen/Ancestors /The%20Zen%20Teachings%20of%20Fo yen%20Ching

yuan/Zen%20Teachings%20of%20Fo yen%20Chingyuan.htm)

References
Avari, Burjor (2007), India: The Ancient Past, New York: Routledge. Soothill, William Edward and Hodous, Lewis. A Diconary of Broughton, Jerey L. (1999), The Bodhidharma Anthology: The Chinese Buddhist Terms. London: RoutledgeCurzon, 1995. Earliest Records of Zen, Berkeley: University of California Press, Suon, Florin Giripescu (1991), Existence and Enlightenment in the ISBN 0520219724 Lakvatra Stra: A Study in the Ontology and Epistemology of the Cole, Alan (2009), Fathering your father. The Zen of fabricaon in Yogcra School of Mahyna Buddhism, Albany: State University Tang Buddhism, Berkeley, Los Angeles, London: University of of New York Press, ISBN 0791401723. California Press, ISBN 0520254855 Suzuki, D.T., ed. (1932), The Lankavatara Sutra: A Mahayana Text Dumoulin, Heinrich (2005), Zen Buddhism: A History, 1: India and (hp://lirs.ru/do/lanka_eng/lankanondiacrical.htm) , China , Bloomington, IN: World Wisdom, ISBN 0941532895 hp://lirs.ru/do/lanka_eng/lankanondiacrical.htm. Dumoulin, Heinrich (1993), "Early Chinese Zen Reexamined: A Suzuki, D.T. (1948), Manual of Zen Buddhism Supplement to Zen Buddhism: A History" (hp://www.nanzan (hp://consciouslivingfoundaon.org/ebooks u.ac.jp/SHUBUNKEN/publicaons/jjrs/pdf/387.pdf) , Japanese /new2/ManualOfZenBuddhismmanzen.pdf) , Journal of Religious Studies 20 (1): 3153, ISSN 03041042 hp://consciouslivingfoundaon.org/ebooks (hp://www.worldcat.org/issn/03041042) , hp://www.nanzan /new2/ManualOfZenBuddhismmanzen.pdf. u.ac.jp/SHUBUNKEN/publicaons/jjrs/pdf/387.pdf. Suzuki, D.T. (1949), Essays in Zen Buddhism, New York: Grove Press, Faure, Bernard (1986), "Bodhidharma as Textual and Religious ISBN 0802151183 Paradigm" (hp://www.thezensite.com/ZenEssays/Philosophical Was, Alan. The Way of Zen. New York: Vintage Books, 1985. ISBN /Bodhidharma_as_Paradigm.html) , History of Religions 25 (3): 0375705104 187198, doi:10.1086/463039 (hp://dx.doi.org Was, Alan (1958), The Spirit of Zen, New York: Grove Press. /10.1086%2F463039) , hp://www.thezensite.com/ZenEssays Williams, Paul. Mahayana Buddhism: The Doctrinal Foundaons. /Philosophical/Bodhidharma_as_Paradigm.html ISBN 0415025370. Ferguson, Andrew. Zen's Chinese Heritage: The Masters and their Zvelebil, Kamil V. (1987), "The Sound of the One Hand", Journal of Teachings. Somerville: Wisdom Publicaons, 2000. ISBN the American Oriental Society (Journal of the American Oriental 0861711637. Society, Vol. 107, No. 1) 107 (1): 125126, doi:10.2307/602960 Hu, William; Bleicher, Fred (1965), "The Shadow of Bodhidharma" (hp://dx.doi.org/10.2307%2F602960) , JSTOR 602960 (hp://books.google.com/?id=z9kDAAAAMBAJ&lpg=PA41& (hp://www.jstor.org/stable/602960) . dq=bodhidharma%20intle%3Ablack%20intle%3Abelt%20intle%3Amagazine& . SinoJapaneseKorean Statue Diconary of Bodhidharma ( pg=PA36#v=onepage& ). , 200707. ISBN 7801238885 q=bodhidharma%20intle:black%20intle:belt%20intle:magazine) Hoover, Thomas (1980), The Zen Experience, New York City: Plume. , Black Belt Magazine (Black Belt Inc.) (May 1965, Vol. III, No. 5): Singh, Sarina (2009), South India, Melbourne, Victoria: Lonely 3641, hp://books.google.com/?id=z9kDAAAAMBAJ&lpg=PA41& Planet. dq=bodhidharma%20intle%3Ablack%20intle%3Abelt%20intle%3Amagazine&Addiss, Stephen (2008), Zen sourcebook: tradional documents pg=PA36#v=onepage& from China, Korea, and Japan, Indianapolis: Hacke Pub Co.. q=bodhidharma%20intle:black%20intle:belt%20intle:magazine. Faure, Bernard (1996), Chan Insights and Oversights: An Kohn, Michael H., ed. (1991), The Shambhala Diconary of Epistemological Crique of the Chan Tradion, Princeton, New Buddhism and Zen, Boston: Shambhala. Jersey: Princeton University Press. Lin, Boyuan (1996), Zhnggu wsh sh , Taipei : Dumoulin, Heinrich (1988), Zen Buddhism: India and China, Wzhu chbnsh Macmillan. Maguire, Jack (2001), Essenal Buddhism, New York: Pocket Books, Chung, Tan (1998), Across the Himalayan Gap: An Indian Quest for ISBN 0671041886 Understanding China, New Delhi, India: Gyan Publishing House. Mahajan, Vidya Dhar (1972), Ancient India, S. Chand & Co. Jrgensen, John J. (2005), Invenng Huineng, the sixth Patriarch: OCLC 474621 (hp://www.worldcat.org/oclc/474621) Hagiography and biography in early, The Netherlands: Brill Red Pine, ed. (1989), The Zen Teaching of Bodhidharma: A Bilingual Academic Publishers. Edion, New York: North Point Press, ISBN 0865473994.

External links
Essence of Mahayana Pracce (hp://ctzen.org/sunnyvale/enUS/index.php?opon=com_content&task=view&id=146&Itemid=57) By Bodhidharma, with annotaons. Also known as "The Outline of Pracce." translated by Chung Tai Translaon Commiee Bodhidharma (hp://www.onmarkproducons.com/html/daruma.shtml)
Buddhist tles Preceded by Prajdhara Lineage of Zen Buddhist patriarchs Succeeded by Huike

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