Bodhidharma The Kun Fu Master, Bodhidharma biography, Bodhidharma Images, History Of Bodhidharma, Life After Bodhidharma, Shaolin Temple, 7am arivu Movie Stills

Bodhidharma The Kun Fu Master, Bodhidharma biography, Bodhidharma Images, History Of Bodhidharma, Life After Bodhidharma, Shaolin Temple, 7am arivu Movie Stills

Life After Bodhidharma

At the height of the temple's prosperity, many years after the death of Bodhidharma, the complex housed around 1500 monks. This contingent of priests also included more than 500 fighting monks.

It was due to the legacy of Bodhidharma which convinced many students over the years to travel to the Shaolin Temple either to learn about Buddhism and meditation or just for the Martial Arts training. 

Some who trained elsewhere also came to the Shaolin Temple for it was still known as the origin of Kung-Fu or as it is more correctly known - Chuan-Fa. One of these "martial art monks" actually developed the art ten fold when he became the head of the temple. This priest named Cheuh Yuan, with the assistance of another Chuan-Fa expert, expanded the original sets which were being learned by the novices, into various sets which were all divided into five separate animal groups. 

The five in question were the Tiger, Dragon, Leopard, Crane and Snake.  Each set within one of these groups contained techniques which resembled the movements of that particular animal.

The studies into the martial arts aspect of the temple gave such proficiency to the monks and their fighting skills that no one would dare to challenge them.  Every priest from the

Shaolin Temple was recognized and respected everywhere he went throughout China.

When the Emperor heard of the effectiveness of the fighting force of this temple he actually hired the temple to help put down a rebellion.  Unfortunately, this proficiency was also the reason for the temple's downfall.  The new Emperor in Peking saw them as a threat to his government and so in 1674 ordered his troops to storm the temple and burn it down, along with its inhabitants.

Again the government forces underestimated the fighting force that was gathered at the temple and it was only because of a traitor inside the temple, which finally allowed the victory of the government troops.

The fighting was fierce and many died with only five of the priests escaping with their lives.  These five were some of the finest instructors in the martial arts section of the temple and it was this talent and skill that allowed them to escape the destruction.

The five masters became known as the "Five Ancestors" and they spread throughout China to pass on the knowledge which they possessed. All five had separate styles of the exercises that they were taught, but all had the same Zen Buddhist background training.

The first thing that these monks did was to organize the people who wished to overthrow the new tyrannical government that now sat in Peking. These "societies" utilized the martial art training to prepare themselves to fight against governmental troops. These societies became very powerful and in turn the style of training each society possessed eventually spread throughout Asia. Soon many had trained in this new self-defense but unfortunately many did not just use their training skills for purely  self-defense purposes and in this way the art also spread.

One avenue that this art took in expanding throughout Asia was the way of the military.  The Military immediately saw the potential for this defensive form of unarmed (hand to hand) combat.  These forms of exercises became an essential part of a Warrior's training.

The military avenue also included the navy and of these Asian countries, there were many sailors who also had some training (or experience) in the martial arts (chuan-fa).

It was from these sources that the martial art of chuan-fa was eventually found its way to the island of Okinawa. It was here where karate was to eventually develop to what it is today.

History Of Bodhidharma

Bodhidharma, woodblock print by Yoshitoshi, 1887.
Names (details)
Known in English as:	Bodhidharma
Tamil:	போதிதர்மன்
Telugu:	భోధిధర్మా
Sanskrit:	बोधिधर्म
Persian:	بودی‌دارما
Simplified Chinese:	菩提达摩
Traditional Chinese:	菩提達摩
Chinese abbreviation:	達摩
Hanyu Pinyin:	Pútídámó
Wade–Giles:	P'u-t'i-ta-mo
Tibetan:	Dharmottāra
Korean:	달마 Dalma
Japanese:	達磨 Daruma
Malay:	Dharuma
Thai:	ตั๊กม๊อ Takmor
Vietnamese:	Bồ-đề-đạt-ma

Bodhidharma was a Buddhist monk who lived during the 5th/6th century and is traditionally credited as the leading patriarch and transmitter of Zen (Chinese: Chán, Sanskrit: Dhyāna) to China. He was the third son of a Tamil king of the Pallava Dynasty. 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 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 (1972:705–707) 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 Scholars have concluded his place of birth to be Kanchipuram in Tamil Nadu, India.

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 Liú Sòng Dynasty (420–479) and later accounts dating his arrival to the Liáng Dynasty (502–557). Bodhidharma was primarily active in the lands of the Northern Wèi Dynasty (386–534). Modern scholarship dates him to about the early 5th century.

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.

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 Chán'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 Chán historians made Bodhidharma the 28th patriarch of Buddhism in response to such attacks.

Biography

Part of a series on Chinese Buddhism

Contemporary accounts

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

Yáng Xuànzhī

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

The Record of the Buddhist Monasteries of Luoyang (洛陽伽藍記 Luòyáng Qiélánjì), was compiled in 547 by Yáng Xuànzhī 楊衒之, a writer and translator of Mahāyāna 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 Yǒngníng'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.

Broughton (1999:55) dates Bodhidharma's presence in Luoyang to between 516 and 526, when the temple referred to—Yǒngníngsì (永寧寺)—was at the height of its glory. Starting in 526, Yǒngníngsì suffered damage from a series of events, ultimately leading to its destruction in 534.

Tánlín

The second account was written by Tánlín (曇林; 506–574). Tánlín'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 first text 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.

Tánlín's account was the first to mention that Bodhidharma attracted disciples, specifically mentioning Dàoyù (道育) and Huìkě (慧可), the latter of whom would later figure very prominently in the Bodhidharma literature.

Tánlín has traditionally been considered a disciple of Bodhidharma, but it is more likely that he was a student of Huìkě, who in turn was a student of Bodhidharma.

Later accounts

Dàoxuān

In the 7th-century historical work Further Biographies of Eminent Monks (續高僧傳 Xù gāosēng zhuàn), Dàoxuān (道宣; 596-667) possibly drew on Tanlin's preface as a basic source, but made several significant additions:

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)

Firstly, Dàoxuān adds more detail concerning Bodhidharma's origins, writing that he was of "South Indian Brahman stock" (南天竺婆羅門種 nán tiānzhú póluómén zhŏng).

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. Dàoxuān's account, however, implies "a specific itinerary": "He first arrived at Nan-yüeh during the Sung period. From there he turned north and came to the Kingdom of Wei". This implies that Bodhidharma had travelled to China by sea, and that he had crossed over the Yangtze River.

Thirdly, Dàoxuān 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.

Finally, Dàoxuān 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 Dàoxuān'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 place of death might possibly suggest that Bodhidharma died in the mass executions at Heyin 河陰 in 528. Supporting this possibility is a report in the Taishō shinshū daizōkyō stating that a Buddhist monk was among the victims at Héyīn.

Epitaph for Fărú

The idea of a patriarchal lineage in Chán dates back to the epitaph for Fărú (法如 638–689), a disciple of the 5th patriarch Hóngrĕn (弘忍 601–674), which gives a line of descent identifying Bodhidharma as the first patriarch.

Yǒngjiā Xuánjué

According to the Song of Enlightenment (證道歌 Zhèngdào gē) by Yǒngjiā Xuánjué (665-713)—one of the chief disciples of Huìnéng, sixth Patriarch of Chán—Bodhidharma was the 28th Patriarch of Buddhism in a line of descent from Śākyamuni Buddha via his disciple Mahākāśyapa, and the first Patriarch of Chán:

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.

The idea of a line of descent from Śākyamuni Buddha is the basis for the distinctive lineage tradition of the Chán school.

Anthology of the Patriarchal Hall

In the Anthology of the Patriarchal Hall (祖堂集 Zǔtángjí) of 952, the elements of the traditional Bodhidharma story are in place. Bodhidharma is said to have been a disciple of Prajñātāra, thus establishing the latter as the 27th patriarch in India. After a three-year journey, Bodhidharma reaches China in 527 during the Liang Dynasty (as opposed to the Song period of the 5th century, as in Dàoxuān). 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 (神會), a disciple of Huineng.

Finally, as opposed to Daoxuan's figure of "over 150 years," the Anthology of the Patriarchal Hall states that Bodhidharma died at the age of 150. He was then buried on Mount Xiong'er (熊耳山 Xióngĕr Shān) to the west of Luoyang. However, three years after the burial, in the Pamir Mountains, Sòngyún (宋雲)—an official of one of the later Wei kingdoms—encountered 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 the Anthology 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", 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.

Dàoyuán

Subsequent to the Anthology of the Patriarchal Hall, the only dated addition to the biography of Bodhidharma is in the Jingde Records of the Transmission of the Lamp (景德傳燈錄 Jĭngdé chuándēng lù, published 1004 CE), by Dàoyuán (道原), in which it is stated that Bodhidharma's original name had been Bodhitāra but was changed by his master Prajñātāra.

Modern scholarship

Bodhidharma's origins

Though Dàoxuān 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 (1972:705–707) 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. He was the 3rd prince of Pallava dynasty.

Bodhidharma's name

Bodhidharma was said to be originally named Bodhitara. His surname was Chadili. His Dhyāna teacher, Prajnatara, is said to have renamed him Bodhidharma.

Faure (1986) notes that "Bodhidharma’s 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 "Bodhidharmottāra" or "Dharmottara", that is, "Highest teaching (dharma) of enlightenment".

Practice and teaching

Meditation

Tanlin, in the preface to Two Entrances and Four Acts, and Daoxuan, in the Further Biographies of Eminent Monks, mention a practice of Bodhidharma's termed "wall-gazing" (壁觀 bìguān). Both Tanlin and Daoxuan associate this "wall-gazing" with "quieting [the] mind" (安心 ān xīn). Elsewhere, Daoxuan also states: "The merits of Mahāyāna wall-gazing are the highest". These are the first mentions in the historical record of what may be a type of meditation being ascribed to Bodhidharma.

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

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.

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, or as a variety of seated meditation akin to the zazen (坐禪; Chinese: zuòchán) that later became a defining characteristic of Chán; the latter interpretation is particularly common among those working from a Chán standpoint. There have also, however, been interpretations of "wall-gazing" as a non-meditative phenomenon.

The Laṅkāvatāra Sūtra

The Laṅkāvatāra Sūtra, one of the Mahāyāna Buddhist sūtras, is a highly "difficult and obscure" text whose basic thrust is to emphasize "the inner enlightenment that does away with all duality and is raised above all distinctions". It is among the first and most important texts in the Yogācāra, or "Consciousness-only", school of Mahāyāna Buddhism.

One of the recurrent emphases in the Laṅkāvatāra Sūtra 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, or by trembling.

In contrast to the ineffectiveness of words, the sūtra instead stresses the importance of the "self-realization" that is "attained by noble wisdom" and occurs "when one has an insight into reality as it is" "The truth is the state of self-realization and is beyond categories of discrimination". The sūtra 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 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.

One of the fundamental Chán texts attributed to Bodhidharma is a four-line stanza whose first two verses echo the Laṅkāvatāra Sūtra'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.

The stanza, in fact, is not Bodhidharma's, but rather dates to the year 1108. Nonetheless, there are earlier texts which explicitly associate Bodhidharma with the Laṅkāvatāra Sūtra. Daoxuan, for example, in a late recension of his biography of Bodhidharma's successor Huike, has the sūtra as a basic and important element of the teachings passed down by Bodhidharma:

In the beginning Dhyana Master Bodhidharma took the four-roll Laṅkā Sūtra, 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."

Another early text, the Record of the Masters and Disciples of the Laṅkāvatāra Sūtra (楞伽師資記 Léngqié shīzī jì) of Jìngjué (淨覺; 683–750), also mentions Bodhidharma in relation to this text. Jingjue's account also makes explicit mention of "sitting meditation", or zazen:

For all those who sat in meditation, Master Bodhi[dharma] also offered expositions of the main portions of the Laṅkāvatāra Sūtra, which are collected in a volume of twelve or thirteen pages, [...] bearing the title of Teaching of [Bodhi-]Dharma.

In other early texts, the school that would later become known as Chán is sometimes referred to as the "Laṅkāvatāra school" (楞伽宗 Léngqié zōng).

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 transmitting his knowledge of Buddhism and martial arts before eventually entering China through Vietnam. Malay legend holds that Bodhidharma introduced preset forms to silat.

Encounter with Emperor Xiāo Yǎn 蕭衍

The Anthology of the Patriarchal Hall tells us that in 527 during the Liang Dynasty, Bodhidharma, the first Patriarch of Chán, visited the Emperor Wu (Emperor Xiāo Yǎn 蕭衍 (posthumous name Wǔdì 武帝) of Liáng 梁 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."

From then on, the emperor refused to listen to whatever Bodhidharma had to say. Although Bodhidharma came from India 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 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 meditation in a cave for nine years.

This encounter would later form the basis of the first kōan 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 Emperor said he didn't know, the Official said, "This was the Great-being Guanyin (i.e., the Mahasattva Avalokiteśvara) 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".

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. 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 Chán awake during meditation.

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"; or that he disappeared, leaving behind the Yi Jin Jing; or that his legs atrophied after nine years of sitting, which is why Japanese 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, 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. In addition, after his departure from the temple, two manuscripts by Bodhidharma were said to be discovered inside the temple: the Yijin Jing (易筋經 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. The Xi Sui Jing has been lost.

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 his Zhongguo wushu shi

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.

The oldest available copy was published in 1827 and the composition of the text itself has been dated to 1624. Even then, the association of Bodhidharma with martial arts only becomes widespread as a result of the 1904–1907 serialization of the novel The Travels of Lao Ts'an in Illustrated Fiction Magazine.

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.

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.

The lineage from Śākyamuni Buddha to Bodhidharma

• Śākyamuni Buddha
• 1.Mahākāśyapa Móhējiāyè 摩訶迦葉
• 2.Ānanda Ānántuó 阿難陀
• 3.Śāṇavāsa Shāngnàhéxiū 商那和修
• 4.Upagupta Yōupójúduō 優婆掬多
• 5.Dhṛṭaka Dīduōjiā 提多迦
• 6.Miccaka Mízhējiā 彌遮迦
• 7.Vasumitra Póxūmì 婆須密
• 8.Buddhānandi Fútuónándī 浮陀難提
• 9.Buddhamitra Fútuómìduō 浮陀密多
• 10.Pārśva Pólìshīpó 婆栗濕婆
• 11.Puṇyayaśas Fùnàyèshē 富那夜奢
• 12.Ānabodhi / Aśvaghoṣa Ānàpútí 阿那菩提
• 13.Kapimala Jiāpímóluó 迦毘摩羅
• 14.Nāgārjuna Lóngshù 龍樹
• 15.Kāṇadeva Jiānàtípó 迦那提婆
• 16.Rāhulata Luóhóuluóduō 羅睺羅多
• 17.Saṅghānandi Sēngqiénántí 僧伽難提
• 18.Saṅghayaśas Sēngqiéshèduō 僧伽舍多
• 19.Kumārata Jiūmóluóduō 鳩摩羅多
• 20.Śayata Shéyèduō 闍夜多
• 21.Vasubandhu Shìqīn 世親
• 22.Manorhita Mónáluó 摩拏羅 bhodidharman
• 23.Haklenayaśas Hèlèyènàyèzhě 鶴勒夜那夜者
• 24.Siṃhabodhi Shīzǐpútí 師子菩提
• 25.Vasi-Asita Póshèsīduō 婆舍斯多
• 26.Puṇyamitra Bùrúmìduō 不如密多
• 27.Prajñātāra Bānruòduōluó 般若多羅
• 28.Bodhidharma Pútídámó 菩提達磨

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 only explicitly identified disciples of Bodhidharma. The Jǐngdé Records of the Transmission of the Lamp (Jǐngdé chuándēng lù 景德传灯录) of Dàoyuán 道原, presented to the emperor in 1004, gives Bodhidharma four disciples who, in increasing order of understanding, are Dàofū 道怤, who attains Bodhidharma's skin; the nun Dharani, who attains Bodhidharma's flesh; Dàoyù 道育, who attains Bodhidharma's bone; and Huìkě 慧可, who attains Bodhidharma's marrow.

Heng-Ching Shih states that according to the Jǐngdé chuándēng lù 景德传灯录 the first `bhikṣuni` mentioned in the Chán literature was a disciple of the First Patriarch of Chinese Chán Bodhidharma, known as Zōngzhǐ 宗旨 [early-mid 6th century]; Bodhidharma before returning to India after many years of teaching in China asked his disciples Dàofū, Bhikṣuni Zōngzhǐ, Dàoyù and Huìkě to relate their realization of the Dharma. Zōngzhǐ is also known by her title Soji, and by Myoren, her nun name. In the Shōbōgenzō 正法眼蔵 chapter called Katto ("Twining Vines") by Dōgen Zenji 道元禅師 (1200–1253), 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 complete understanding of the teaching.

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

According to the Continued Biographies of Eminent Monks (Xù gāosēng zhuàn 續高僧傳) of Dàoxuān 道宣 (596-667) the transmission line runs as follows:

• Bodhidharma
  • Huìkě 慧可 (487? - 593)
    • Sēngcàn 僧璨 (d.606)
      • Dàoxìn 道信 (580 - 651)
        • Hóngrěn 弘忍 (601 - 674)

According to the Record of the Transmission of the Dharma-Jewel (Chuán fǎbǎo jì 傳法寶記) of Dù Fěi 杜胐 the transmission line runs as follows:

• Bodhidharma
  • Dàoyù 道育
  • Huìkě 慧可 (487? - 593)
    • Sēngcàn 僧璨 (d.606)
      • Dàoxìn 道信 (580 - 651)
        • Hóngrěn 弘忍 (601 - 674)
          • Fǎrú 法如 (638-689)
          • Shénxiù 神秀 (606? - 706)

According to the History of Masters and Disciples of the Laṅkāvatāra-Sūtra (Léngqié shīzī jì 楞伽師資紀記) of Jìngjué 淨覺 (ca. 683 - ca. 650) the transmission line runs as follows:

• Bodhidharma
  • Dàoyù 道育
  • Huìkě 慧可 (487? - 593)
    • Sēngcàn 僧璨 (d.606)
      • Dàoxìn 道信 (580 - 651)
        • Hóngrěn 弘忍 (601 - 674)
          • Shénxiù 神秀 (606? - 706)
          • Xuánzé 玄賾

According to the Xiǎnzōngjì (显宗记) of Shénhuì 神会 (d. 758) the transmission line runs as follows:

• Bodhidharma
  • Dàoyù 道育
  • Huìkě 慧可 (487? - 593)
    • Sēngcàn 僧璨 (d.606)
      • Dàoxìn 道信 (580 - 651)
        • Hóngrěn 弘忍 (601 - 674)
          • Huìnéng 慧能 (638-713)
            • Xuánjué 玄覺 (665-713)

Later sources:

• Layman Xiang
• Huagong
• 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 (1067–1120)

Images:

Images collected by Richard Ebbs

 

Shaolin Temple

 

Note: Want to know Beginning of Bodhidharma Watch Suraya's Tamil Movie 7am Arivu Bodhidharma.

Bodhidharmad

1 Bodhidharma (around 440? - 528?) Preface: Bodhidharma was an Indian Buddhist monk who came to China (East land) from India (West land) in the first quarter of the sixth century. He brought Mahayana Buddhism to China. It is said that he was born as the third prince of a kingdom of south India. Coming to China, he stayed nine years at the Shao-lin temple (
In our contemporary world, the influence of Zen Buddhism is not waning, but rather it is vigorously expanding worldwide, and importance is increasing even more. With this increasing importance, clarity is needed in regard to the philosophy and practice of Mahayanan Buddhism and it‟ significance in the modern world. A study of the historical records of China would serve to document and elucidate the times and events crucial to the understanding this Buddhism.
According to Chinese records, Bodhidharma was born in a kingdom of South India. Documents published just after Tang dynasty (ending in 907) describe that the name of the Kingdom is expressed with two Chinese characters ‟
The Chinese name
Buddhism had flourished in this region where it was discovered.
The Institute of Asian Studies in Chennai possesses a land of about two acres in Kanchipuram and designates it‟ use to commemorate Bodhidharma. The future plan is to construct there a monument and sites for other institutions including Vihara. This article is in part a support and an explanation for the underlying meaning of this endeavor. This article is written by collecting stories of Bodhidharma and Chinese Zen masters from Chinese historical documents, which are listed at the end of this article. Most of them were published more than a thousand years ago. Note that the time of Bodhidharma was about a thousand and five hundred years ago.
------------------------------------------------------------------------------------------------------ 少林寺), located east of Luo-yang of He-nan Province (洛陽, 河南省). Bodhidharma is well known in connection to a story expressed by the phrase "Wall Contemplation Nine Years (面壁九年)". From the philosophy and practice represented by this phrase, the Chinese Zen Buddhism originated and developed in ensuing generations. Bodhidharma is respected as the First Zu (初祖First patriarch). This new movement (of Zen Buddhism) brought about revolutionary change and enlightenment in the culture and lives of not only practitioners but also ordinary people in East Asia, including China, Japan, Korea and other countries. 香至‟ There are four states which are called as South India. No historical record is found in which state the 香至 is located. At this time when interest in Zen Buddhism is increasing throughout the world, the birthplace of this pivotal master would be a great concern. Not only scholars but also those interested in Buddhism would welcome this missing piece of information where in India is the Kingdom 香至. 香至 means "fragrance extreme". At the time of Tang dynasty, it is likely that 香至 is pronounced as Kang-zhi. In 2007 by examining various documents, the author happened to come across the identification of 香至 to be Kanchipuram, an old capital town in the state Tamil-Nadu. Further investigation revealed that Kanchi means „ radiant jewel‟or „ luxury belt with jewels‟ and puram means a town or a state in the sense of earlier times. Thus, it is understood that the ‟香至-Kingdom‟corresponds to the old capital „anchipuram‟ located at a distance about eighty kilometers from the city Chennai in South India. It was a capital of Pallava Dynasty at the time when Bodhidharma was living. Currently, it is a sacred town of Hinduism. Historical remains related to Buddhism found in that region are very limited in number. In the Chennai Museum, however, one can see an image of standing Buddha (more than 2m height) excavated in a Hindu temple of Kanchipuram in the early times of 20th century. This image of dignity is reminiscent of the glorious times when 2 Tsutomu Kambe (Tokyo, Japan), June 2008 Part I. Story of Bodhidharma 1. Times before leaving India
Bodhidharma was born as the third son of a South Indian King according to Chinese historical documents. It is speculated that the kingdom was Pallava, it‟ capital city being Kanchipuram near Chennai. He was named Bodhitara and his surname was Kshatriya (the class of kings and warriors). [1] His dharma teacher was Prajnatara who was a Brahman of east India (the priestly class) and is presumed to be a Patriarch of a lineage descended from Maha-Kassapa. (who had received the Dharma from Shakyamuni Buddha). Prajnatara ventured to the South India as an itinerant and arrived at Kanchipuram. The king there invited him to a banquet where he was offered a jewel (stone).
The King had three sons. The reverend Monk asked a question to the three sons: "This jewel is shining brightly. I wonder whether there is anything which is comparable to this." Answers of two elder sons were as follows: "This jewel is the most precious one among the seven treasures, and there is no jewel superior to it. There is no person who deserves to receive this besides the priest of high virtue like you."
Bodhitara, the third son, replied as follows: "This is a treasure of a secular society, lacking the merit to be regarded as the best. Among treasures, the dharma treasure is the best. Shining of the jewel lacks the merit to be regarded as the best. Among all kinds of shining, wisdom is the brightest of all. Among all kinds of shining, the mind shining is the best. The shine of the jewel is not of itself. The jewel is unable to shine by itself. The brightness of wisdom shines by itself and throws light on what is the secular shining. Owing to this observation, the secular treasure is not a treasure by itself."
Venerable Prajnatara was impressed by the response of the young prince, and recognized immediately that Bodhitara was a person of great dharma talent. After the death of the King (his father), Bodhitara renounced the secular life. He received the dharma of Prajnatara, and was given the dharma name, Bodhidharma. He 3
traveled throughout the many regions of India and turned the wheel of dharma for it‟ people. [10] An episode of Prajnatara: Once, at a banquet invited by the king, most guests except Venerable Prajnatara were turning sutras and reading the scriptural sutras. Then, King asked him: "Why you do not turn the sutra?" Ven.Prajnatara: "At breathing out, this Poor Monk does not follow any connection, nor stays in the mundane world at breathing in. I am always turning the sutra of thusness, millions of times, not only once or twice." [8],[9] At earlier times, there were many Indian monks who visited China. In particular, two monks (Buddhabhadra first and Gunabhadra later) are to be mentioned. The two monks visited China at different times (during 400 – 460) independently without overlapping with different courses of journey. The former took a northern mountain-route and the latter a southern sea-route. They brought sutras such as Dharmatara dyana sutra (describing the orthodox dyana (Zen)) and a sutra of Mahayana (Lankavatara sutra) respectively. Both of them assisted in translations of many scriptures into Chinese including the two mentioned previously. In regard to the case of Buddhabhadra, a record says that many learned Chinese monks living in Chang-an (west capital of Wei, northern China) did not understand the dharma he tried to expound. The philosophy was characterized as "all-at-once" dharma (opposed to that of step-by-step). During his stay there, he tried to keep the authentic buddhist style of India. His style was not trusted and he was hated. For that, he was obliged to escape together with some of Chinese monks to a temple in the south: Dong-lin at Lu-shan along the river Yang-zi-jiang.
A dharma teacher Venerable Hui-yuan at the temple asked him the following question. "Reverend monk, what did you expound there and why you were hated ?" The Indian monk did not say any word. But instead, he stretched his arm. He then made a fist by closing five fingers of his hand quickly and subsequently opened them exposing his palm without delay, and said:
"Is this quick ?" Hui-yuan: "Very quick." Indian monk: "This is not so quick. But, consider two of Klesah (defilement) and Buddhahood (enlightenment). The inter- relation of the two are exceedingly quick."
It can be said that a shadow arises from the form of a body. Venerable Hui-yuan now realized that searching for Buddhahood by eliminating defilements is like searching for a shadow by getting rid of a body. He understood that Buddhahood is neither different from Klesah nor identical to it. Thus, he achieved a deep insight into the dharma. [7] The Indian monk tried to explain the difference between the concepts of all-at-once and step-by-step. These are expressed by Chinese words Dun (immediate) and Jian (gradual) respectively. In the Lankavatara-sutra (Chap.2), we find an interpretation of their difference. The immediate generation is like the relation between an object and its image in a mirror, 4
while the gradual generation is like the sea waves generated by strong winds over the sea surface.
Hui-yuan appreciated this deeply, and later on he wrote an introduction to the translated sutra of Dharmatara-dyana by explaining what the Indian dyana is. Other sutras (both Theravada and Mahayana) were translated by the collaboration of Indian monks and Chinese monks. The Indian monk died after the translations, and his stupa was built there at Lu-shan. Bodhidharma was aware that there were (almost) none in China who had faith in the Indian monks expounding the Mahayana philosophy.
After receiving the transmission of Dharma from Prajnatara, Bodhidharma traveled throughout India as an itinerant monk and turned Dharma-Wheel for the people everywhere that he visited. Thus he spent about sixty years (after the parinivana of his teacher in 457). Now, he realized that the time matured for China (the East-land) to receive Mahayana Buddhism.
First, he bade farewell at the stupa of Ven. Prajnatara. Then he met the King and told him of his wish to go to China. The King tried to persuade him to stay in his home land, but Bodhidharma was determined to go. There was no longer anything for the King to do but to prepare a large boat with necessary items for a safe voyage. His hope was for the future return of Bodhidharma (preferably with the same boat). On the day of departure, the King accompanied Bodhidharma up to the harbor, together with the families of his relatives and vassals. [8] At this moment, there were none who were not in tears. [11] 2. Arrival at China
After three years of voyage, Bodhidharma arrived at last at Guang-zhou of south China. There, the local governor Xiao-ang came to greet him. It was September of Pu-ton year 1
[
local governor Xiao-ang stayed there only till 521. The text [11] corrected it to 520.] st (520). This was informed to Emperor Wu (Wu-Di) of Liang dynasty. He invited Bodhidharma to the capital Jian-kang (now Nan-jing). It might take about a month for Bodhidharma to come to the capital. He arrived at Jian-kang in October. The Emperor came to greet him, with sitting on a decorated vehicle driven by men. At that time, Wu-Di (Emperor) invited him to the Court and later hosted a ceremonial dinner. The text [8] describes that Bodhidharma arrived at Guang-zhou in 527. However, the Wu-Di asked Bodhidharma: "Venerable, what sutras have you brought from the West-land (India)."
Bodhidharma replied: "I have brought not a word of teaching."
Wu-Di told next: "I have constructed temples, transcribed a number of sutras, and ordained Buddhist monks. What karmic merit is promised?"
Bodhidharma: "No merit (Wu gong du)"
Wu-Di: "Why do you say no merit.
Bodhidharma: "These are the virtues fabricated in the mundane world. (All that
are fabricated in this world will be in ruins in due time.) Just as a shadow
follows an object, there is nothing of reality, although it is said to exist. 5
Therefore, there is no merit." ( [6], [7], [8]) Wu-Di asked another question: "What is the first principle of noble truth?"
Bodhidharma : "Noble-less like an empty space (Kuo ran wu sheng)."
Wu-Di asked: "Who is standing before me?"
Bodhidharma : "Do not know (u-shi)."
The emperor Wu-Di was not aware of what Bodhidharma meant. The Da-shi (Great teacher) realized that there is no merit of opportunity to stay at the emperor‟ palace. He then left the kingdom of Liang, and crossed the Yang-zi-jiang river to travel north. A learned monk informed Wu-Di that the master who recently departed was actually a bodhisattva, transmitting the seal of Buddha Mind (also called Mind seal, or Dharma seal).
3. Times at Shao-Lin
In a month or so, Bodhidharma arrived at Luo-yang, the east capital of Wei (northern China). According to the text [2], he visited the Yong-ning monastery (a center of translation of sutras). Seeing the glorious monastery and the golden disks of the pagoda reflecting in the sun, he was amazed and very impressed, and said:
"I have passed through numerous countries. There is virtually no country I have not visited. There is nothing comparable to the beauty of this monastery in our world. Even the Buddha realm (India) lacks this." He stayed there for a number of days, while chanting "Nham" and placing his palms together (Gassho, he-zhan).[17]
Later, he moved to the Shao-lin monastery at Song-shan located at south-east of Luo-yang, and stayed there for a long time. People called him a Bi-Guan [18] Brahman, because he spent all day long sitting in meditation, facing a wall. Of scholars who were compliant and understood the dhyana-sitting practice, there were none who did not come to have faith in him, but those who preserved their own views came to rebuke him for the meditation-only practice (Bi-Guan sitting) of Bodhidharma. ( [10]； [1]) In Luo-yang, there was a scholar named Shen-guang (about the age of 40) who was learned in all the teachings of Con-zi, Lao-zi and Zhang-zi. Hearing that a monk of high virtue (Da-shi) from India was staying at Shao-lin temple, Shen-guang came to pay homage to the monk in order to master the depth of the teachings of Shakyamuni. He requested reverently to hear the Dharma from Da-shi. However, whenever he tried to ask a question morning and evening, he received only silence.
One day as snow was falling in December, Shen-guang stood up overnight in the garden in front of the room of Da-shi. The snow lay knee-deep. At daybreak,
Da-shi opened his mouth at last: "Why you have been standing in the snow?"
Shen-guang replied near tears: "Da-shi, please open the Dharma gate with great
mercy and compassion, and provide relief for all sentient beings widely."
Da-shi thought that it was not possible to attain the Buddhas‟supreme enlightenment with a petty frame of mind, and that one must have indomitable wish for the Dharma by practicing unthinkable difficulties with being patient of the 6
most intense suffering. Admitting the firm sincerity of Shen-guang, Da-shi accepted him as a disciple and gave him the dharma name Hui-ke (Wisdom will do). Two disciples (Hui-ke and Dao-yu) and others demonstrated superior aspiration of high-mindedness and considered this encounter as a great fortune. They served Da-shi for several years, requesting reverently to hear the Dharma. Da-shi was moved by the purity of their zeal and opened the Dharma gate (the true path) for them to enter. ([1], [8]) Hui-ke asked: "Da-shi. Would you please tell me what is the mind seal of Buddhas."
Da-shi: "The mind seal of Buddhas is not such one as obtained from someone else."
Hui-ke asked further: "My mind is not yet peaceful. Da-shi. Have mercy to make my mind quiet
Da-shi ordered: "Present me your mind (
Hui-ke: "I‟ve searched for my mind, but unable to capture it."
Da-shi delivered judgment: "Quieting of mind is over for you."
Episode of cutting-arm and staying-in-the-snow:
According to the text [3], Shen-guang did not have an arm because it had been cut off by a bandit. But later texts describe the story of cutting off an arm by himself. Asked whether the body and life can be sacrificed for the sake of dharma, Hui-ke cut off his left arm and quested for the dharma [5]. The text [6] cites the following phrase of Hui-ke (recorded by his disciple):
"When I began practicing to attain the bodhi here, I cut off one of my arms and stood in the snow from first-night (about eight pm) to third-night (mid night), and did not recognize that snow became over my knee. Thus, I quested for the supreme path."
In the text [5], it is written that Shen-guang cut off his left arm in order to show his sincerity for seeking the supreme dharma, on responding to the question of the great master, "Can you give your life for the dharma?" He might be standing up in the snow with a single arm. At the time when the text [3] was published (a hundred years after the parinirvana of Bodhidharma), it is presumed that the above story of the cutting-arm for the dharma was not well-known. The episodes of cutting-arm and staying-in-the-snow became to be written from the texts [5] and [6].
TheBodhidharma Anthology [1]:
The text [1] is held to contain materials about Bodhidharma that are authetic. This was discovered in the early part of the twentieth century in Dun-huang cave complex in Northwest of China. It contains not only old and reliable records, but also the philosophy of early times of the school saved from deformation by history. Here some descriptions of interest are extracted:
(i) Mind (
and so it is not nonexistent. This reality of Mind (Xin, Dharma) is termed as Suchness (Thusness, Ru-Shi in Chinese). Suchness (of Mind) is indeed what Buddha expounded from time to time.
(ii) If Mind does not belong to anything, then it is liberation. When one does not understand what Mind (Xin) is, the person pursues Dharma. When one does understand it, Dharma pursues the person. What Bodhidharma tried to say is the quieting of mind (An-Xin) by Bi-Guan, namely Za-Zen sitting by a wall.
(iii) When one is sitting, Dharma is sitting. Not that the self is sitting, and not that the self is not sitting. Do not seek Nirvana. Why? It is because Dharma is Nirvana. How could you use Nirvana to attain Nirvana. Do not seek Dharma when sitting. How could you seek Dharma (Xin) by Dharma (Xin)! This is characterized as Dun-Wu (immediate awakening, or all-at-once awakening) compared with Jian-Wu (gradual awakening, or step-by-step awakening).
(iv) Xin is like a tree or a stone, since it is tacitly silent, unaware, undiscerning, nonchalant about everything. Be as if like a fool (a stupid). Why? It is because Dharma lacks awareness and knowledge. Dharma of sitting gives us fearlessness externally. It gives us supreme peace internally. There is no difference between common man and sage in this respect. (to make me An-Xin). Xin). I will make it quiet (An-Xin). [1] 心, Xin in Chinese) is formless, and so it is not existent. Mind is not existent of itself. But, mind functions ceaselessly, and so it is not nonexistent. Also, because Xin functions but there is no place of its existence, it is not existent. It is empty and it is yet functioning constantly, and so it is not nonexistent. Because it lacks a self, it is not existent. It arises due to conditions, 7 4. Transmission of Dharma and Robe
Hui-ke, Dao-yu and other disciples served Bodhidharma for several years. Bodhidharma now realized that it is a time of his announcement: Bodhidharma: "Originally, I came to this land to transmit Dharma. Now, I have gotten such disciples who apprehended it. One has gotten my marrow of bone, another has gotten my bone, and the third has gotten my flesh. The one who gained the marrow is
Then, Bodhidharma transmitted to Hui-ke his robe and said him to keep it as a seal of faith to the Dharma. Later, the robe was handed down from patriarch to patriarch. Furthermore, Bodhidharma handed to Hui-ke the sutra "Lankavatara" (four-roll version) and said "This sutra is most appropriate, as I observe the land of Han."[5] Hui-ke, the one gained the bone is Dao-yu, and the one gained the flesh is Ni-zong-chi (Nun-Dharani) [19]." Bodhidharma passed away in 528, and was buried at
Later, the dharma of Bodhidharma is expressed in the following compact form of four phrases:
No dependence upon words and letters,
Special transmission outside the scriptures, Directly pointing to the mind dharma,
Having insight into suchness, and attaining Buddhahood. 8 Xiong‟er shan (Bear-ear Mountain) west of Luo-yang in He-nan Province. At a time more than 200 years later (in Tang Dynasty), Emperor Dai-Zong (763 – 779) recognized the greatness of the contribution of Bodhidharma and gave him the name of Great Teacher, Da Shi of Perfect Enlightenment, and the title, Bodhisattva of Emptiness. [8] It is now a thousand and five hundreds years since the time of Bodhidharma. Ask, which name is shining more brilliantly, Bodhidharma or Wu-Di? It is needless to say the answer. However, having heard the news of Bodhidharma‟s parinirvana, Wu-Di (who missed the chance when he met Bodhidharma first) composed an inscription expressing his deep sorrow and praising wholeheartedly the dharma wheel Bodhidharma turned. In fact, Wu-Di was one of the most respectful emperors among Chinese emperors. He kept the emperor position for nearly fifty years with his Buddhist policies at the early times of Chinese Buddhism in the south China. He was lucky and unlucky, because he met a real bodhisattva without realizing that the one was a man of Suchness. This encounter formed the first chapter of Blue Cliff Record (11th century) [12] of a collection of a hundred Koans [13] of the Zen (Dhyana) Buddhism. Thus, Wu-Di‟s name is eternal as well as the name of Bodhidharma. ------------------------------------------------------------------ Part II. Zen Buddhism (Dharma Light of Bodhidharma)
--- Initial succession and development ---
5. Introduction to Part II
"Mahayana and Bi-Guan (Wall-Contemplating) of Bodhidharma is the highest achievement." This is the statement written by Dao-xuan, the editor of Continued Biographies of Eminent Monks [3]. This was published in 645 more than a hundred years after the death of Bodhidharma (528). Succession of the dharma light of Bodhidharma was hardly recognized at that time by society. However, its succession was being carried out by his disciples steadily, quietly, seriously and intimately without words.
A text "Record of Lanka Masters and Disciples [6]" was discovered at Dun-huang in the beginning of 20th century, which had been published about 70 years (about 716) after the above text [3]. The aim of its editor Jing-jue (浄覚) was a private note "to leave the records of what Bodhidharma said" to posterity. The verse of faith in the opening paragraph describes the circumstances of why the dharma light was transmitted steadily and secretly among the disciples, regardless of scant recognition of the contemporaries. That is as follows [6]: Buddha nature is empty and no form. True thusness is quiet and no word
Instructions by words of either voice or letters, those are all delusion-dhyanas.
Nirvana is a dharma of biting a flying arrow. It is a secret and is not taught to anyone. Mind penetrates, always silently functions. Dharma is open only to those of good fortune Persons of two vehicles do not know it. Non-Buddhists have never heard of it.
Most of narrow views slander it. Wish to pray. Do not circulate it. The dharma of Bodhidharma is expressed compactly by "Wall contemplation and 9
quieting mind" (
Accordingly, Bodhidharma is called as the first Zu (Ancestor), Hui-ke the second Zu, Seng-can is the third Zu, Dao-xin
I have come to this land with an ambition, that is
Transmitting Dharma and relieving unsettled minds.
A single flower opens five petals.
Fruiting should be naturally achieved.
First two lines describe the aim of Bodhidharma who came to China. The last two lines are a figurative expression. 壁観安心Bi-Guan An-Xin), or "Special transmission outside the scriptures, Directly pointing to the mind dharma". This dharma was succeeded by Hui-ke (慧可487-593), and then by Seng-can (僧璨, ? – 606). A stone monument [4] erected in 689 describes as follows: "Dharma teacher Bodhidharma brought from India the dharma of Shakyamuni to the east land, and came to the country Wei魏and transmitted it to Hui-ke. Next, Hui-ke transmitted to Seng-can, Seng-can transmitted to Dao-xin (道信), and Dao-xin transmitted to Hong-ren (弘忍)." (580-651) is the fourth Zu, Hong-ren (638-713) is the fifth Zu. Thus, the dharma light of Zen Buddhism was succeeded. Next it arrived at the Sixth Zu, Hui-neng (638-713), fifth Chinese Zen Master after Bodhidharma. This is the original source of modern Zen Buddhism. The dharma light of Bodhidharma is expressed compactly by the following well-known verse [8]: A person has a flower in his/her own heart, which opens its petals and comes to fruition. For people of succeeding generations, this verse overlaps the history described above. In fact, the story of transmission and development after the fifth Zu was dramatic. There were about ten eminent Zen masters who succeeded the dharma of the fifith Zu Hong-ren. At the time of Tang dynasty, there was a lineage of Zen school which regarded Shen-xiu (
There was a difficult time initially when the dharma lamp-light might have died out. This was followed by a time of exploding development. After which, there was a time when each lineage competed to claim its school as the orthodox. It is likely that the above verse was formed at this time. The sections given below describe this most interesting initial history of succession and development of the schools of the Bodhidharma‟ dharma light.
6. Second Zu: Hui-ke (
There were unfortunate movements of anti-Buddhism (expulsion of Buddhism) by an Emperor two times in the years of 570 under which both of Hui-ke and Seng-can had to bear up. Presumably, it was 559 when Seng-can met Hui-ke first. Hui-ke was already over seventy. From the references [9, 11], it was as follows:
Some day, a layman came to see Hui-ke Da-shi. (In documents, it is not described where the layman was from, and his age was written to be forty [9, 11], or fourteen [10], maybe miss-ordered.). He bowed according to Buddhist formality, and said, "This disciple suffers paralysis. Da-shi, please have mercy on the poor disciple to
exorcise his sin."
Hui-ke: "Bring me your sin. I will exorcise it." 10
Layman: "I tried to get the sin, but cannot get it."
Hui-ke delivered judgment: "Exorcising of sin is over for you. Please trust and take
refuge in the three treasures: Buddha, Dharma and Bhikkhus (Sangha)"
Layman: "Now, I see Da-shi, and understand what is a bhikkhu. Please have mercy
to tell me, what is buddha and what is dharma."
Hui-ke: "The mind is Buddha. The mind is Dharma. Buddha and Dharma are not
two separates. Bhikkhus treasure is the same."
Layman: "Now I realize for the first time that sin exists neither inside, outside, nor
intermediate. Just as the mind is so, Buddha and Dharma are not two."
Now, Da-shi was aware that the layman is a man of dharma talent. Then, he was shaved and ordained a monk. Da-shi sensed that the layman is his treasure, and named him "Can".[9, 11] 606-706) as the sixth Zu, and another lineage which regarded Fa-ru (638-689) as the sixth. Disciples of each lineage claimed that their school was orthodox. 慧可, 487-593) and Third Zu: Seng-can (僧璨519? – 606) (Can means brightness of a jewel stone and Seng means monk.) At the time of expulsion of Buddhism in 574, both of them escaped to the south and took refuge in Wan-gong-shan (
Hui-ke told Seng-can, "Bodhidharma had come from India and transmitted True Dharma to me, I now transmit the Dharma to you and 唍公山) in An-hui province, and stayed at Shan-gu-si (山谷寺) for several years. Here, Seng-can recovered from his disease of paralysis, and was called as bare-head Can [9]. give you this robe, furthermore, make it as a seal of faith to the Dharma." "You must keep it and guard it carefully. Never let the Dharma light be extinct." He then gave Seng-can the Lanka Sutra to rely on in his practice. Although there is no evidence, it might be this time when presumably Seng-can composed the outstanding verse "Xìn Xîn Ming (
Composition of the verse Xìn Xîn Ming might have been an expression of the wish that
At the time of Sui (
led by certain compelling internal motives for his actions. He was a man of Suchness.
One day, it happened that Hui-ke Da-shi turned the dharma in front of a temple where a lecture was being given on the "Nirvana Sutra (
In 592 (or 593) when Seng-can was living with his colleague monk in Wan-gong-
shan (
Seng-can Da-shi asked, "Who binds you ?"
Dao-xin: "Nobody binds me."
Da-shi: "If nobody binds you, what sense does it make for you to seek liberation further."
After exchanging this kind of dialogue, Dao-xin followed the teacher Seng-can and practiced according to his teaching for nine years. Seng-can Da-shi now realized that the opportunity for transmission had matured, and he gave the Dharma and Robe to Dao-xin, and said: "In the past, Hui-ke Da-shi transmitted to me the Dharma and Robe. I transmit those to you. I will now go south (Luo-fu-shan,
7. Fourth Zu: Dao-xin (
In 605, an Imperial ordinance was issued by the Sui Dynasty, which permitted renouncement for Buddhists. Dao-xin was appointed to a temple managed by the ruler in Ji-zhou (
The policy of pro-Buddhism reached across the sea as far as to Japan. At that time, Shotoku-Taishi (Prince Shotoku,
One day in these times, when Dao-xin visited Huang-mei district (
"What is your surname?" Boy: "My surname is not usual."
Da-shi: "What is it?" Boy: "Budhha nature"
Da-shi: "Don‟t you have a surname?" Boy: "Because my surname is empty. 12
Now, Da-shi realized that the boy is unusual, and sent his attendant to the house of his parents. By the permission of his parents, Da-shi ordained the boy and gave him the name Hong-ren (
In 624, Dao-xin (at the age of 45) moved to a temple Zheng-jue Si (
"Devote yourselves to sitting. Sitting is the fundamental. Do practice for three years, or five. Having minimal food to prevent starvation, just close gates and strive to "just sit". Do not read sutras. Do not have conversations. Before long, you will be a useful man. Just as a monkey eats fruit of a chestnut by winkling out, you could get it by sitting. Such a person is rare."
Furthermore, asked from disciples, who is the person who receives the Dharma?
Dao-xin replied with sighs, "Hong-ren would do".[5] Dao-xin Da-shi passed away at the age of seventy two (651).
Hong-ren was a man of few words by his nature and often regarded as unimportant by his colleagues. Usually, he wished to render labor service, and followed others while keeping low profile. Xin Da-shi recognized him as a man of dharma talent. In the daytime, he spent his time on errands. At night, he does Zazen sitting till next morning. Thus, he spent his years without living in idleness. He did not read sutras nor texts, but understood everything he heard. He received kind and appropriate guidance from Dao-xin. [5]
After receiving transmission of the Dharma and Robe from Dao-xin Da-shi, Hong-ren stayed at Zhen-hui Si (
One asked Ren Da-shi: "To learn Dharma, why do you keep staying within a mountain, rather than going to city or village."
Ren Da-shi replied: "Good woods for structures are obtained from deep mountains,
not from places of human habitation. Out of the way, trees would not be cut away by ax or hachet, and each tree grows into a big wood. Then afterward, those are used as useful ridges or beams. Thus we know that if our minds live in deep valleys by keeping ourselves from worldly affairs and if we maintain ourselves within mountains, our mind is stabilized naturally and becomes quiet." In this way, Ren Da-shi kept doing quiet and clean sitting, and in most cases taught his disciples without any word. [6]
8. Sixth Zu: Hui-neng (
Hui-neng was born in Xîn zhou of (southern) Guang-zhou Province. The place was a newly developed area, which is known from Xîn (new). It is said that his father had been exiled from (northern) He-bei Province to the south. He lost his father when he was young. After grew up, he traveled around seeking a teacher as a 13
layman. Eventually, due to a suggestion from a zen master, he came to see Hong-ren Da-shi at the East Mountain of Huang-mei, and bowed according to Buddhist formality. (It is said that he was 32 years old [11], or 22 years old [7] at this time.)
Ren Da-shi asked, "Where are you from?"
Neng answered, "I came from Xîn zhou of Ling-nan (
ling-shan). I wish to be a buddha."
Da-shi: "Ling-nan is a place of barbarians."
Neng answered, "Although the body is barbarian, the buddha nature is not different
from that of Da-shi."
Ren Da-shi realized deeply that Hui-neng is a man of great dharma talent. After some time, Hong-ren transmitted the Dharma and Robe to Hui-neng (secretly) who was still a layman. Soon after, Hui-neng went to Ling-nan, and concealed himself among lay persons in the Ling-nan area for several years.
In 676 when Hui-neng was 39 years old, he appeared dramatically at the Fa-xing Si (
This episode gave a great impression to listeners (and to all who heard of it) , giving deep insight into what is the mind in everyday life. After more than five hundred years, Zen Master Wu-men Hui-kai (
It is to be remarked that the Fa-xing Si (
Thereafter, Hui-neng Da-shi turned Dharma at the Bao-lin Si (
9. Later explosive development
There were ten great disciples (Zen masters) from the "East Peak Dharma Gate" of Hong-ren Da-shi: Hui-neng (
happening when the Zen school expanded explosively, and there arose many schools not only south and north, but also west, east, central, and so on. However, among the disciples of Hui-neng, there were also thoughtful groups which were unconcerned with such disputes and interested only in the Dharma itself. They practiced quietly, seriously and intimately without words, and went their own ways.
Nan-yue (
Shi-tou (
"Mind of a great saint of India, transmitted from west to east without word,
There are both clever and dull in human natures.
In Dharma, there is no teacher of south nor teacher of north. . . . . . . "
At the time of Tang Dynasty, more than a hundred years later, the Dharma light of Bodhidharma was respected and recognized especially by the followings. First Zu Bodhidharma was given Honorific title of Yuan-Jue Da-shi (
Second Zu Hui-ke, Honorific title, Tai-Zu Zen-Master (
Third Zu Seng-Can, Honorific title, Jing-Hui Zen-Master (
Fourth Zu Dao-Xin, Honorific title, Da-Hui Zen-Master (
Fifth Zu Hong-Ren, Honorific title, Da-Man Zen-Master (
Sixth Zu Hui-Neng, Honorific title, Da-Jian Zen-Master (
The dharma light of Bodhidharma was succeeded further by the two disciples of Sixth Zu, Nan-yue and Qing-yuan, from whom five schools of Zen sangha sprang and flourished in later generations.
10. Concluding remarks
Among the five schools, two schools (Lin-ji School
Even now in the twenty-first century, the Dharma Light of Bodhidharma is shines more brightly than ever, appealing to people and providing them islands for peaceful mind.
------------------------------------------------------------
Lastly, the author wishes to emphasize the depth and bredth of the influence which Bodhidharma brought to the East land. This is exemplified by the following fact. Most frequently asked question among hundreds of Koans of the Zen school (in Chinese) is "Ru-he shi zu-shi xi-lai yi ?",
This Koan proposes encouragingly a fundamental quest for Suchness which Bodhidharma tried to transmit to the people of East-land. This brought about revolutionary change and enlightenment in the culture of the East-land including China, Japan, Korea and other countries. "Why did Bodhidharma come to the East land ?" is also the Koan to us living in the present world of the 21th century. 15
References : 信心銘)", one of the most well-read verses in the Zen history. It would not be surprising if he presented it to his master Hui-ke. This might have been a verse of the seal for receiving the dharma light. It consists of 146 phrases of four characters. The word Xìn (信) denotes faith nominally, but it essentially denotes Bi-Guan (i.e. Za-Zen sitting with a robe, which is a faith), while the word Xîn (心) denotes the Mind (i.e. Dharma). In the last part, it states that Xìn (信) and Xîn (心) are not separate two, and that non-separate two Xìn (信) and Xîn (心) do (function). Later, a disciple of Hui-neng, Shen-hui (神会), wrote [7] as "Internally, Mind-awakening is the transmission of Dharma. Externally, Robe is transmitted, which is the sign of Dharma." the Dharma "Mind" which Bodhidharma transmitted should not be extinct. This might be seen as a desperate effort as if their lives were hung by a thread (which was a word given by Hong-ren to Hui-neng. [11]). Presumably, Hui-ke was over 87 years old at this time, and was still suffering the crisis of Buddhism. 隋, 589-618), Hui-ke Da-shi appeared again at the capital Ye (鄴), surviving the crisis of Buddhism and expulsion. Dressed shabbily and having little to eat, his mind was certain and resolute. He strolled along streets and markets with this unusual appearance. He turned Dharma at wherever he chose and offered people relief from their troubles. [7, 15] One day when he was set to labor by others, he was told by a bystander, "Do not be put to labor by others, because you are a man of Dao." He replied "I am controlling my mind."[11] He was 11 涅槃経)". He attracted a number of people around him. A false charge was made against Hui-ke, because of violation of the public order for Buddhism. He was then arrested and overtaken by ill fortune (punishment of heheading). Da-shi received it quietly [11]. At this time (593), he was a hundred and seven years old. The ill-fortune of Hui-ke was reported to the Sui Emperor immediately. The Emperor mourned from his heart for Hui-ke, and his court as a whole expressed sympathy. This event might have worked to be a step to open a door for later revival of Buddhism [7]. In the year 642 after about fifty years from the death of Hui-ke, a temple Yuen-fu (元符寺) was constructed at the place of his last resting place. (He-bei Province河北省磁州). 唍公山) in An-hui province, a novice named Dao-xin (about 14 years old) came to see Seng-can and bowed according to Buddhist formality, and asked for mercy and for the teachings on the Dharma gate to Liberation. 羅浮山). Now that, there is no reason for me to stay here." [11] Later, he returned to Shan-gu-si (山谷寺) and passed away there. [9] 道信580-651) and Fifth Zu: Hong-ren (弘忍601-675) 吉州). It was the first time that Zu-shi (Master teacher) of the lineage of Bodhidharma was recognized publicly. 聖徳太子) was the Prince Regent for the court of Emperor Suiko (a woman Emperor) in Japan [5]. The policy of Sui Dynasty in favor of Buddhism encouraged him to construct the temple Horyu-Ji (法隆寺) in Japan. Since then, Buddhism in Japan flourished and expanded throughout the country. 湖北省黄梅県), he met an odd boy (of about seven years old) and asked him a question, 弘忍) [10, 11] 正覚寺, or四祖寺) located at the west peak of Double-peak mountain (双峰山) in Hu-bei Province (湖北省黄梅県, 蘄州). He stayed there for more than twenty years and attracted many students. Dao-xin told his disciples: 真慧寺, or五祖寺) at the east peak. He attracted many men of ability. In ten years or so, his sangha developed to a most active Zen group, since the Dharma was brought to China. Lay people in the capital Luo-yang said, "There are many awakened persons in the East Mountain (東山) in Huang-mei district (湖北省黄梅県)." [6] 慧能638-713) 嶺南southern than the Nan- 法性寺, also called as 制止寺 or 光孝寺) in Guang-zhou, where a lecture on the Nirvana Sutra (涅槃経) was being given by the dharma teacher Yin-zong (印宗法師). It was a windy day and a temple flag was flapping in the wind. Two monks looking at it started an argument. One said the flag moved, the other said the wind moved; they argued back and forth but could not reach a conclusion. Hui-neng could not withhold his compassion and opened his mouth: "It is not the wind that moves, it is not the flag that moves; it is your mind that moves." [7, 10, 14] 1183-1260) cited this story and adopted it as a koan (No.29) in his Koan text "Wu-men-guan (無門関)" (1228). He commented, "It is not the wind that moves; it is not the flag that moves; it is not the mind that moves. Where do you see the patriarch?" and added "You see that the two monks got gold when trying to buy iron." [14] 法性寺) was a special temple in China‟s Buddhism history. First, it was the temple opened by Gunabhadra (cited in the beginning of this article) who came from south India and arrived at Guang-zhou in 435. Next, it is said that Bodhidharma also stayed at this temple when he arrived at Guang-zhou in 520. Thirdly, Hui-neng was ordained to be a bhikkhu at this Fa-xing Si (around 676). It is very interesting to note that there was a link at this temple to three major figures in the early development of Mahayana in China. 宝林寺, later renamed as Nan-hua Si南華寺）in Guang-dong Province (広東省韶州). 慧能Zu of southern school), Fa-ru (法如), Shen-xiu (神秀Zu of northern school) among them. During this period of extraordinary growth, hot disputes arose between disciples of Hui-neng and Shen-xiu about which is the orthodox school: southern school or northern school. This was an inevitable 14 南嶽懐譲) and Qing-yuan (青原行思) were two Zen Masters who lead such serious sanghas. Both of them were the disciples of Hui-neng. As a matter of fact, Chinese Zen originated from the two groups and expanded largely thereafter. 石頭希遷), a disciple of Qing-yuan, wrote his view on the affairs in the respected verse „Can-Tong-Qi (参同契)‟as 円覚大師), 太祖禅師), 鏡智禅師), 大医禅師), 大満禅師), 大鑑禅師). 臨済宗and So-to School曹洞宗) have been succeeded up to the modern era in China, Japan, Korea and east Asian countries. In the twentieth century, the two schools of Rinzai and Soto have expanded worldwide. What is the intention of Bodhidharma coming from the West-land (India)? [1]
and disciples of Bodhidharma, about 540), translated by Jeffrey L. Broughton
(1999, Univ. of California Press).
Japanese translation:"
聖山
[2]
[3] Continued Biographies of Eminent Monks (English translation: "The BodhiDharma Anthology" (edited by Tan-lin, Huike Daruma no go-roku (達摩の語録) " by Yanagida Seizan(柳田 , 1969, Chikuma shobo). [Original text was discovered at Dun-huang in 1900.] Record of Buddhist Monasteries of Luo-yang (洛陽伽藍記, 547). 続高僧伝), by Dao-xuan (道宣, 645). [4] Tang Zhong Yue Samana Shi Fa Ru Chan Shi Xing Zhuang (stone monument, 唐中岳沙門釈法如禅師行状), 689. [5]
[6] Record of Lanka Masters and Disciples (
[7] Record of the Dharma Treasure through the generations (
[8] Platform Sutra of the Sixth Patriarch (
[9] Transmission of Treasure Forest (Record of Transmission of Dharma Treasures (伝法宝記, 713). 楞伽師資記, 716). 歴代法宝記, 775). 六祖壇経, 790? ). 宝林伝, 801). [10] Record of Patriarchal Hall (
[11] Jing-De (era) Record of Transmission of Dharma Lamp
[12] Record of Orthodox of the Transmission of Dharma (祖堂集, 952). (景徳伝燈録, 1004). 伝法正宗記, 1064). [13]
[14] Koan (
A collection of koans is used as a textbook for students in training, teachers or monks in the schools of Zen Buddhism.
[15] Blue Cliff Record (碧巌録). Main core-texts of one hundred koans by Xue-Dou (980-1052), critical remarks and interpretations by Yuan-Wu (1063 – 1135). 公案) refers to a story selected from sutras or historical records, or to a perplexing element of a story, which stimulates awakening or spiritual insight. Wu-men-guan (無門関, 1228) by Wu-men Hui-kai (無門慧開, 1183-1260). [16] Complete Collection of Suzuki Daisetsu (Iwanami, Tokyo, 1968), Vol.II
history of Zen philosophy, Second(
「如是安心者壁観」； 第四篇第三（一 敦煌出土修心要論）（弘忍）
[17] Probably there, he saw also numerous diligent monks working for translation work.
[18] Chinese „Bi ‟is a wall and „Guan‟is to look or to contemplate. Nominally Bi-Guan is wall-contemplation. Even now, there is a cave called "Dharma Cave" up on a hill near the Shao-lin Temple within which there is a statue of Bodhidharma.
[19] Nun-Dharani is said to be a daughter of Emperor Wu. [7, 9] （Study of 禅思想史研究第二): 第一篇第二（七 曇林所伝） . --------------------------------------------------------------------------------------------------------  
A collection of stories from Chinese literature