bod hid harm an

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Bodhidharma, woodblock print by Yoshitoshi,1887.

Names (details)

Known in English as: Bodhidharma

Tamil:

Telugu:

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: TakmorVietnamese: B--t-ma

BodhidharmaFrom Wikipedia, the free encyclopedia

Bodhidharma was a Buddhist monk who lived during the 5th/6th century andis traditionally credited as the leading patriarch and transmitter 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 creation ofShaolinquan. However, martial arts historians have shown this legend stemsfrom a 17th century qigong manual known as the Yijin Jing.

Little contemporary biographical information on Bodhidharma is extant, andsubsequent accounts became layered with legend, but some accounts state thathe was from a Brahmin family in southern India and possibly of royal lineage.[3].However Broughton (1999:2) notes that Bodhidharma's royal pedigreeimplies 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[4] Scholars have concluded his place of birth to be

Kanchipuram in Tamil Nadu, India.[1][5][6][7][8][9][10][11]

After becoming a Buddhist monk, Bodhidharma traveled to China. Theaccounts differ on the date of his arrival, with one early account claiming thathe arrived during the Li Sng Dynasty (420479) and later accounts datinghis arrival to the Ling Dynasty (502557). Bodhidharma was primarily activein the lands of the Northern Wi Dynasty (386534). Modern scholarship

dates him to about the early 5th century.[12]

Throughout Buddhist art, Bodhidharma is depicted as a rather ill-tempered,profusely bearded and wide-eyed barbarian. He is described as "The

Blue-Eyed Barbarian" in Chinese texts.[13]

TheAnthology of the Patriarchal Hall(952) identifies Bodhidharma as the28th Patriarch of Buddhism in an uninterrupted line that extends all the wayback to the Buddha himself. D.T. Suzuki contends that Chn's growth inpopularity during the 7th and 8th centuries attracted criticism that it had "noauthorized 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.[14]

Contents1 Biography

1.1 Contemporary accounts1.1.1 Yng Xunzh1.1.2 Tnln

1.2 Later accounts1.2.1 Doxun1.2.2 Epitaph for Fr1.2.3 Yngji Xunju

idharma - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Bod

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Part of a series on

Chinese Buddhism

History

Silk Road TransmissionHistory of Chinese Buddhism

Major Figures

Kumrajva XuanzangHuiyuan Zhiyi Bodhidharma

Huineng Hsu YunHsuan Hua Nan Huaijin

Traditions

1.2.4 Anthology of the Patriarchal Hall1.2.5 Doyun

1.3 Modern scholarship1.3.1 Bodhidharma's origins1.3.2 Bodhidharma's name

2 Practice and teaching2.1 Meditation

2.2 The Lakvatra Stra3 Legends

3.1 In Southeast Asia3.2 Encounter with Emperor Xio Yn 3.3 Nine years of wall-gazing3.4 Bodhidharma at Shaolin3.5 Teaching3.6 After death

4 The lineage from kyamuni Buddha to Bodhidharma5 The lineage of Bodhidharma and his disciples6 Works attributed to Bodhidharma

7 See also8 Notes9 References10 External links

Biography

Contemporary accounts

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

Yng Xunzh

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 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 passed through 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.[15]

Broughton (1999:55) dates Bodhidharma's presence in Luoyang to between 516 and526, when the temple referred toYngnngs ( )was at the height of itsglory. Starting in 526, Yngnngs suffered damage from a series of events, ultimately

leading to its destruction in 534.[16]


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Chn Tiantai HuayanPure Land Weishi Sanlun

Mizong

Texts

Chinese Buddhist canonTaish Tripiaka

Architecture

Buddhist Architecture in China

Sacred Mountains

Wutai Emei Jiuhua Putuo

Culture

Buddhist Association of China

Cuisine Martial arts Diyu

A Dehua ware porcelain statuetteof Bodhidharma, from the lateMing Dynasty, 17th century

Tnln

The second account was written by Tnln ( ; 506574). Tnln's brief biography ofthe "Dharma Master" is found in his preface to the Two Entrances and Four Acts, atext traditionally attributed to Bodhidharma, and the first text to identify Bodhidharmaas 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 theMahayana path, and so he put aside his white layman's robe for the black robe ofa monk [...] Lamenting the decline of the true teaching in the outlands, hesubsequently crossed distant mountains and seas, traveling about propagating the

teaching in Han and Wei.[17]

Tnln's account was the first to mention that Bodhidharma attracted disciples,[18]

specifically mentioning Doy ( ) and Huk ( ), the latter of whom wouldlater 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 of Huk, who in turn was a student of Bodhidharma. [19]

Later accounts

Doxun

In the 7th-century historical workFurther Biographies of Eminent Monks ( X gosng zhun), Doxun ( ; 596-667) possibly drew on Tanlin's prefaceas a basic source, but made several significant additions:

Firstly, Doxun adds more detail concerning Bodhidharma's origins, writing that hewas of "South Indian Brahman stock" ( nn tinzh plumn

hng).[20]

Secondly, more detail is provided concerning Bodhidharma's journeys. Tanlin'soriginal 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":[21] "He

first arrived at Nan-yeh during the Sung period. From there he turned north and came to the Kingdom of Wei".[20] Thisimplies 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.[21]

Finally, Doxun provides information concerning Bodhidharma's death. Bodhidharma, he writes, died at the banks of theLuo 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 Huikesubsequently leaves Luoyang for Ye. Furthermore, citing the shore of the Luo River as the place of death might possiblysuggest 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.[22]

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.[23]


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This Japanese scroll calligraphy

ofBodhidharma reads Zen

points directly to the humanheart, see into your nature andbecome Buddha. It wascreated by Hakuin Ekaku (1685to 1768)

Yngji Xunju

According to the Song of Enlightenment( Zhngdo g) by Yngji Xunju

(665-713)[24]one of the chief disciples of Hunng, sixth Patriarch ofChnBodhidharma was the 28th Patriarch of Buddhism in a line of descent fromkyamuni 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 hereHis mantle, as we all know, passed over six Fathers,

And by them many minds came to see the Light.[25]

The idea of a line of descent from kyamuni Buddha is the basis for the distinctivelineage tradition of the Chn school.

nthology of the Patriarchal Hall

In theAnthology of the Patriarchal Hall( Ztngj) of 952, the elements of thetraditional Bodhidharma story are in place. Bodhidharma is said to have been a disciple

of Prajtra,[1] thus establishing the latter as the 27th patriarch in India. After a

three-year journey, Bodhidharma reaches China in 527[1] during the Liang Dynasty (asopposed to the Song period of the 5th century, as in Doxun). TheAnthology of thePatriarchal Hallincludes Bodhidharma's encounter with Emperor Wu, which was firstrecorded around 758 in the appendix to a text by Shen-hui ( ), a disciple of

Huineng.[26]

Finally, as opposed to Daoxuan's figure of "over 150 years,"[27] theAnthology of thePatriarchal Hallstates that Bodhidharma died at the age of 150. He was then buried onMount Xiong'er ( Xingr Shn) to the west of Luoyang. However, three yearsafter the burial, in the Pamir Mountains, Sngyn ( )an official of one of the later Wei kingdomsencounteredBodhidharma, who claimed to be returning to India and was carrying a single sandal. Bodhidharma predicted the death ofSongyun's ruler, a prediction which was borne out upon the latter's return. Bodhidharma's tomb was then opened, andonly a single sandal was found inside.

Insofar as, according to theAnthology of the Patriarchal Hall, Bodhidharma left the Liang court in 527 and relocated toMount Song near Luoyang and the Shaolin Monastery, where he "faced a wall for nine years, not speaking for the entire

time",[28] his date of death can have been no earlier than 536. Moreover, his encounter with the Wei official indicates adate 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 theJingde 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.[29]

Modern scholarship

Bodhidharma's origins


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Bodhidharma seated in meditation

before a wall; ink painting bySessh

Though Doxun wrote that Bodhidharma was a Tamilan from South India. Broughton (1999:2) Notes thatBodhidharma's royal pedigree implies that he was of the Kshatriya warrior caste. Mahajan (1972:705707) argued thatthe Pallava dynasty was a Tamilian dynasty and Zvelebil (1987) proposed that Bodhidharma was born a prince of thePallava 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.[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) of

enlightenment".[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"[18] ( 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 may be a type of meditationbeing ascribed to Bodhidharma.

In the Two Entrances and Four Acts, traditionally attributed to Bodhidharma, theterm "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 remainunmoved 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 latterinterpretation 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 Stra

TheLakvatra 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 amongthe 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:


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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, 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, will become aperfect master of his own mind, will conduct himself without effort, will be like a gem reflecting a variety ofcolours, will be able to assume the body of transformation, will be able to enter into the subtle minds of allbeings, 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 theLakvatra Stra's disdain for words and whose second two verses stress the importance of the insight into realityachieved 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 whichexplicitly associate Bodhidharma with theLakvatra Stra. Daoxuan, for example, in a late recension of his biographyof Bodhidharma's successor Huike, has the stra as a basic and important element of the teachings passed down byBodhidharma:

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) ofJngju ( ; 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

theLakvatra 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]

Legends

In Southeast Asia

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


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

Encounter with Emperor Xio Yn

TheAnthology of the Patriarchal Halltells us that in 527 during the Liang Dynasty, Bodhidharma, the first Patriarch ofChn, visited the Emperor Wu (Emperor Xio Yn (posthumous name Wd ) of Ling China), a ferventpatron of Buddhism. The emperor asked Bodhidharma, "How much karmic merit have I earned for ordaining Buddhistmonks, 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 isthe 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 hewould 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 monkeywould 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 themonkey in a cave and blocked the entrance of the cave with rocks, hoping to teach the monkey a lesson. However, aftertwo 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 attackNanjing. 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 compassionate mind towardhim, the emperor failed to recognize him, so there was nothing Bodhidharma could do. Thus, Bodhidharma had no choicebut 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 versionof the story is somewhat different. In the Blue Cliff's telling of the story, there is no claim that Emperor Wu did not listento Bodhidharma after the Emperor was unable to grasp the meaning. Instead, Bodhidharma left the presence of theEmperor once Bodhidharma saw that the Emperor was unable to understand. Then Bodhidharma went across the river tothe kingdom of Wei.

After Bodhidharma left, the Emperor asked the official in charge of the Imperial Annals about the encounter. The Officiaof the Annals then asked the Emperor if he still denied knowing who Bodhidharma was? When the Emperor said hedidn't know, the Official said, "This was the Great-being Guanyin (i.e., the Mahasattva Avalokitevara) transmitting theimprint of the Buddha's Heart-Mind."

The Emperor regretted his having let Bodhidharma leave and was going to dispatch a messenger to go and begBodhidharma to return. The Official then said, "Your Highness, do not say to send out a messenger to go fetch him. Thepeople of the entire nation could go, and he still would not return."

Nine years of wall-gazingFailing to make a favorable impression in Southern China, Bodhidharma is said to have traveled to the northern Chinesekingdom 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". [28]

The biographical tradition is littered with apocryphal tales about Bodhidharma's life and circumstances. In one version ofthe 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 teaplants sprang up; and thereafter tea would provide a stimulant to help keep students of Chn awake during

meditation.[56]


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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";[28] 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.

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, afterwhich he instructed them in techniques to maintain their physical condition as well as teaching meditation. He is said tohave 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, two manuscripts byBodhidharma 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 Jingitself have been discreditedby some historians including Tang Hao, Xu Zhen and Matsuda Ryuchi. This argument is summarized by modern historian

Lin Boyuan in hisZhongguo wushu shiAs for the "Yi Jin Jing" (Muscle Change Classic), a spurious text attributed to Bodhidharma and included inthe legend of his transmitting martial arts at the temple, it was written in the Ming dynasty, in 1624, by theDaoist priest Zining of Mt. Tiantai, and falsely attributed to Bodhidharma. Forged prefaces, attributed to theTang general Li Jing and the Southern Song general Niu Gao were written. They say that, after Bodhidharmafaced the wall for nine years at Shaolin temple, he left behind an iron chest; when the monks opened thischest they found the two books "Xi Sui Jing" (Marrow Washing Classic) and "Yi Jin Jing" within. The firstbook 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 theReal. The Shaolin monks have made some fame for themselves through their fighting skill; this is all due tohaving 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 alegitimate 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 whileholding a shoe at the Pamir Heights. Song Yun asked Bodhidharma where he was going, to which Bodhidharma replied "Iam going home". When asked why he was holding his shoe, Bodhidharma answered "You will know when you reachShaolin monastery. Don't mention that you saw me or you will meet with disaster". After arriving at the palace, Song Yuntold the emperor that he met Bodhidharma on the way. The emperor said Bodhidharma was already dead and buried, andhad Song Yun arrested for lying. At the Shaolin Temple, the monks informed them that Bodhidharma was dead and hadbeen buried in a hill behind the temple. The grave was exhumed and was found to contain a single shoe. The monks thensaid "Master has gone back home" and prostrated three times.


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For nine years he had remained and nobody knew him;

Carrying a shoe in hand he went home quietly, without ceremony.[63]

The lineage from kyamuni Buddha to Bodhidharma

kyamuni Buddha1.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 bhodidharman23.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 disciples

In the Two Entrances and Four Acts and the Continued Biographies of Eminent Monks, Daoyu and Huike are the onlyexplicitly identified disciples of Bodhidharma. TheJngd 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 attains Bodhidharma's skin; the nun Dharani,[65] who attainsBodhidharma's flesh; Doy , who attains Bodhidharma's bone; and Huk , who attains Bodhidharma'smarrow.

Heng-Ching Shih [66] states that according to theJngd chundng l the first `bhikuni` mentioned in theChn literature was a disciple of the First Patriarch of Chinese Chn Bodhidharma, known as Zngzh [early-mid6th 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 linecontinued through another of the four, Dogen emphasizes that each of them had a complete understanding of the


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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:

BodhidharmaHuk (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

thetransmission line runs as follows:

BodhidharmaDoy 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:

BodhidharmaDoy 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:

BodhidharmaDoy Huk (487? - 593)

Sngcn (d.606)Doxn (580 - 651)

Hngrn (601 - 674)

Hunng (638-713)Xunju (665-713)

Later sources:

Layman XiangHuagongYan'gongDhyana Master NaDhyana Master Ho

Hsuan-ching


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Ching-aiT'an-yenTao-anTao-p'anChih-tsangSeng-chaoP'u-an

Ch'ris Min-has

Ching-yuan (10671120)

[69]

Works attributed to Bodhidharma

The Outline of Practice orTwo EntrancesThe Bloodstream Sutra

The Breakthrough Sutra

The Wake-Up Sutra

See also

Buddhism in ChinaList of Buddhist topics7aum Arivu, a 2011 Tamil language film based on Bodhidharma's life

Notes

^ abcdBroughton 1999:21.^ Dumoulin 2005:902.^ 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,http://books.google.com/books?id=9CYeWYtYBS4C&pg=PA86

3.

^ 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,http://books.google.com/books?id=9CYeWYtYBS4C&pg=PA86

4.

^ Dumoulin 2005:905.^ Addiss 2008:96.^ Faure 1996:457.^ Hoover 1999:1(Chapter One)8.^ Dumoulin 1988:899.^ Chung 1998:18810.^ Jrgensen 2005:11111.^ MacmillanEncyclopedia of12.

Buddhism (Volume One), pages 57,130^ Soothill and Hodous13.^ Suzuki 1949:16814.^ Broughton 1999:545515.

^ Broughton 1999:13816. ^ Broughton 1999:817.^ ab Broughton 1999:918.^ Broughton 1999:5319.^ ab Dumoulin 2005:8720.^ ab Broughton 1999:5621.^ Broughton 1999:13922.^ Dumoulin 1993:37]Cole (2009:73114)

23.

^ Chang, Chung-Yuan (1967),"Ch'an Buddhism: Logical andIllogical" (http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL

/ew27057.htm) ,Philosophy Eastand West(Philosophy East andWest, Vol. 17, No. 1/4) 17 (1/4):3749, doi:10.2307/1397043(http://dx.doi.org/10.2307%2F1397043) ,JSTOR 1397043(http://www.jstor.org/stable/1397043) , http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew27057.htm.

24.

^ Suzuki 1948:5025.

^ McRae, John R. (2000), "TheAntecedents of Encounter Dialoguein 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 ZenBuddhism, Oxford UniversityPress, http://kr.buddhism.org/zen/koan/John_McRae.htm.

26.

^ Dumoulin 2005:8827.^ abc Lin 1996:18228.^ Broughton 1999:11929.^ ab Haines, Bruce (1995),"Chapter 3: China",Karate'shistory and traditions, Charles E.Tuttle Publishing Co., Inc,ISBN 0-8048-1947-5

30.

^ Tibetan Buddhism. By Steven D.Goodman, Ronald M. Davidson.SUNY Press, 1992. p. 65

31.

^ Broughton (1999:9, 66) translates as "wall-examining".

32.

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

33.

^ ab Dumoulin 2005:9634.^ Red Pine (1989:3), emphasisadded.

35.


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Broughton (1999:9) offers a moreliteral rendering of the key phrase (nngzh bgun) as"[who] in a coagulated state abidesin wall-examining".^ 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) ".

36.

^viz. Broughton (1999:6768),where a Tibetan Buddhistinterpretation of "wall-gazing" asbeing akin to Dzogchen is offered.

37.

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

38.

^ Kohn 1991:12539.^ Sutton 1991:140.^ Suzuki 1932, XLII41.^ Suzuki 1932, XI(a)42.

^ Suzuki 1932, XVI43.^ Suzuki 1932, IX44.^ Suzuki 1932, VIII45.^ Dumoulin 2005:8546.^ Dumoulin 2005:10247.^ Broughton 1999:6248.^Taish Shinsh Daizky, Vol.85, No. 2837 (http://www.cbeta.org/result/normal/T85/2837_001.htm) ,p. 1285b 17(05)

49.

^ The "volume" referred to is theTwo Entrances and Four Acts.

50.

^ Dumoulin 2005:8951.^ Dumoulin 2005:5252.^ ab Zainal Abidin Shaikh Awab53.

and Nigel Sutton (2006), Silat Tua:The Malay Dance Of Life, KualaLumpur: Azlan Ghanie Sdn Bhd,ISBN 9789834232801^ Broughton 1999:2354.^ Maguire 2001:5855.^ Watts, Alan W. (1962), The Wayof Zen, Great Britain: Pelicanbooks, pp. 106, ISBN 0140205470

56.

^a

b

c

d

Lin 1996:18357. ^ Dumoulin 2005:8658.^ Wong, Kiew Kit (2001), "Chapter3: From Shaolin to Taijiquan", The

Art of Shaolin Kungfu, TuttlePublishing, ISBN 0-8048-3439-3

59.

^ Matsuda Ryuchi (1986) (in Chinese),Zhngguwsh shl ,Taipei : Danqing tushu

60.

^ Henning, Stanley (1994),"Ignorance, Legend and Taijiquan"(http://seinenkai.com/articles

/henning/il&t.pdf) ,Journal of theChenstyle Taijiquan Research

Association of Hawaii2 (3): 17,http://seinenkai.com/articles/henning/il&t.pdf.

61.

^ Maguire 2001:58Doxun records that Huk's armwas cut off by bandits (Broughton1999:62).

62.

^ Watts 1958:3263.^ Diener, Michael S. andfriends.THE SHAMBHALADICTIONARY OF BUDDHISMAND ZEN. 1991. Boston:Shambhala.page 266

64.

^ In theJngd Records of theTransmission of the Lamp, Dharanirepeats the words said by the nunYuanji in the Two Entrances and

Four Acts, possibly identifying thetwo with each other (Broughton1999:132).

65.

^ see: Advisors - Ven. BhiksuniHeng-ching Shih, Professor of

Philosophy at Taiwan NationalUniversity (Gelongma ordination1975 in San Francisco).(http://www.thubtenchodron.org/BuddhistNunsMonasticLife/the_committee_of_western_bhiksh

66.

^ WOMEN IN ZEN BUDDHISM:Chinese Bhiksunis in the ChnTradition (http://web.archive.org/web/20091027135930/http://www.geocities.com/zennun12_8/chanwomen.html) by Heng-ChingShih

67.

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

68.

^ Zen Teachings of Fo-yenChing-yuan(http://www.abuddhistlibrary.com/Buddhism/C%20-%20Zen/Ancestors/The%20Zen%20Teachings%20of%yen%20Ching-yuan/Zen%20Teachings%20of%20yen%20Ching-yuan.htm)

69.

References

Avari, Burjor (2007),India: The Ancient Past, NewYork: Routledge.Broughton, Jeffrey L. (1999), The Bodhidharma

Anthology: The Earliest Records of Zen, Berkeley:University of California Press, ISBN 0-520-21972-4Cole, Alan (2009),Fathering your father. The Zen of

fabrication in Tang Buddhism, Berkeley, Los Angeles,London: University of California Press,ISBN 0-520-25485-5Dumoulin, Heinrich (2005),Zen Buddhism: A History,1:India and China, Bloomington, IN: World Wisdom,ISBN 0-941532-89-5Dumoulin, Heinrich (1993), "Early Chinese ZenReexamined: A Supplement toZen Buddhism: A

History" (http://www.nanzan-u.ac.jp/SHUBUNKEN/publications/jjrs/pdf/387.pdf) ,Japanese Journal of

Religious Studies20 (1): 3153, ISSN 0304-1042(http://www.worldcat.org/issn/0304-1042) ,

http://www.nanzan-u.ac.jp/SHUBUNKEN/publications/jjrs/pdf/387.pdf.Faure, Bernard (1986), "Bodhidharma as Textual andReligious Paradigm" (http://www.thezensite.com/ZenEssays/Philosophical/Bodhidharma_as_Paradigm.html) ,History of

Religions25 (3): 187198, doi:10.1086/463039(http://dx.doi.org/10.1086%2F463039) ,http://www.thezensite.com/ZenEssays/Philosophical/Bodhidharma_as_Paradigm.htmlFerguson, Andrew.Zen's Chinese Heritage: TheMasters and their Teachings. Somerville: WisdomPublications, 2000. ISBN 0-86171-163-7.Hu, William; Bleicher, Fred (1965), "The Shadow ofBodhidharma" (http://books.google.com/?id=z9kDAAAAMBAJ&lpg=PA41&dq=bodhidharma%20intitle%3Ablack%20intitle%3Abelt%20intitle%3Amagazine&pg=PA36#v=onepage&


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q=bodhidharma%20intitle:black%20intitle:belt%20intitle:magazine) ,Black Belt Magazine (Black Belt Inc.)(May 1965, Vol. III, No. 5): 3641,http://books.google.com/?id=z9kDAAAAMBAJ&lpg=PA41&dq=bodhidharma%20intitle%3Ablack%20intitle%3Abelt%20intitle%3Amagazine&pg=PA36#v=onepage&q=bodhidharma%20intitle:black%20intitle:belt%20intitle:magazine.

Kohn, Michael H., ed. (1991), The ShambhalaDictionary of Buddhism and Zen, Boston: Shambhala.Lin, Boyuan (1996),Zhnggu wsh sh , Taipei : Wzhu chbnsh Maguire, Jack (2001),Essential Buddhism, NewYork: Pocket Books, ISBN 0-671-04188-6Mahajan, Vidya Dhar (1972),Ancient India, S. Chand& Co. OCLC 474621 (http://www.worldcat.org/oclc/474621)Red Pine, ed. (1989), The Zen Teaching of

Bodhidharma: A Bilingual Edition, New York: NorthPoint Press, ISBN 0-86547-399-4.Soothill, William Edward and Hodous, Lewis. A

Dictionary of Chinese Buddhist Terms. London:RoutledgeCurzon, 1995.Sutton, Florin Giripescu (1991),Existence and

Enlightenment in the Lakvatra Stra: A Study inthe Ontology and Epistemology of the Yogcra

School of Mahyna Buddhism, Albany: StateUniversity of New York Press, ISBN 0-7914-0172-3.Suzuki, D.T., ed. (1932), The Lankavatara Sutra: AMahayana Text(http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm) , http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm.Suzuki, D.T. (1948), Manual of Zen Buddhism(http://consciouslivingfoundation.org/ebooks/new2/ManualOfZenBuddhism-manzen.pdf) ,http://consciouslivingfoundation.org/ebooks

/new2/ManualOfZenBuddhism-manzen.pdf.Suzuki, D.T. (1949),Essays in Zen Buddhism, NewYork: Grove Press, ISBN 0-8021-5118-3Watts, Alan. The Way of Zen. New York: VintageBooks, 1985. ISBN 0-375-70510-4Watts, Alan (1958), The Spirit of Zen, New York:Grove Press.Williams, Paul. Mahayana Buddhism: The Doctrinal

Foundations. ISBN 0-415-02537-0.

Zvelebil, Kamil V. (1987), "The Sound of the OneHand",Journal of the American Oriental Society(Journal of the American Oriental Society, Vol. 107,No. 1) 107 (1): 125126, doi:10.2307/602960(http://dx.doi.org/10.2307%2F602960) ,JSTOR 602960 (http://www.jstor.org/stable/602960) . . Sino-Japanese-Korean Statue Dictionary of

Bodhidharma ( ). , 2007-07. ISBN 7801238885Hoover, Thomas (1980), The Zen Experience, NewYork City: Plume.Singh, Sarina (2009), South India, Melbourne,Victoria: Lonely Planet.

Addiss, Stephen (2008),Zen sourcebook: traditionaldocuments from China, Korea, and Japan,Indianapolis: Hackett Pub Co..Faure, Bernard (1996), Chan Insights and Oversights

An Epistemological Critique of the Chan Tradition,Princeton, New Jersey: Princeton University Press.Dumoulin, Heinrich (1988),Zen Buddhism: India andChina, Macmillan.Chung, Tan (1998),Across the Himalayan Gap: An

Indian Quest for Understanding China, New Delhi,India: Gyan Publishing House.Jrgensen, John J. (2005),Inventing Hui-neng, the

sixth Patriarch: Hagiography and biography in

early, The Netherlands: Brill Academic Publishers.

External links

Essence of Mahayana Practice (http://ctzen.org/sunnyvale/enUS/index.php?option=com_content&task=view&id=146&Itemid=57) By Bodhidharma, with annotations. Also known as "The Outline of Practice." translatedby Chung Tai Translation CommitteeBodhidharma (http://www.onmarkproductions.com/html/daruma.shtml)

Buddhist titles

Preceded byPrajdhara

Lineage of Zen Buddhist patriarchsSucceeded by

Huike

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Indian Buddhist missionaries Indian expatriates in China Translators to Chinese Tamil people Tamil Buddhism

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