Friday, 11 November 2011
Wednesday, 9 November 2011
Immediate
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Company Name: Advent Electronics
Job Title: Customer Service Representative
Job Responsibilities:
Provide support to the sales team in interfacing with customers
Perform order entries, expedite and schedule shipments
Interact closely with various department to achieve sales goal
Handle telesales enquiries from customers
Requirements:
Diploma in Electronic / Electrical Engineering / Business Studies
ITE / 'A' or 'O' level with working experience can be considered
Preferably with at least 1 year of working experience
Fresh graduate are welcome
About Us:
Welcome to the main site of Advent Electronics Pte. Ltd. For the latest in the company's press releases and other related news, please go to the news section.
To find a detailed information regarding the company, please go to our company profile. To look for innovative solutions, you can go to the design services page.
If you are searching for the location and contact information of our sales offices, please go to the sales offices section. For enquiries you might want to fill up the request for quote form found in the contact us page. If you are interested in a career opportunity with us, please go to career opportunities. Please contact us for any additional information.
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Company Name: Advent Electronics
Job Title: Customer Service Representative
Job Responsibilities:
Provide support to the sales team in interfacing with customers
Perform order entries, expedite and schedule shipments
Interact closely with various department to achieve sales goal
Handle telesales enquiries from customers
Requirements:
Diploma in Electronic / Electrical Engineering / Business Studies
ITE / 'A' or 'O' level with working experience can be considered
Preferably with at least 1 year of working experience
Fresh graduate are welcome
About Us:
Welcome to the main site of Advent Electronics Pte. Ltd. For the latest in the company's press releases and other related news, please go to the news section.
To find a detailed information regarding the company, please go to our company profile. To look for innovative solutions, you can go to the design services page.
If you are searching for the location and contact information of our sales offices, please go to the sales offices section. For enquiries you might want to fill up the request for quote form found in the contact us page. If you are interested in a career opportunity with us, please go to career opportunities. Please contact us for any additional information.
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BPO JOBS
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http://bhavyamane.blogspot.com/2011/11/bpo-jobs.html
Company Name: RITES
Job Title: Engineer(Civil)
Qualification:
Minimum 2 years post qualification experience in Construction & Quality assurance of commercial/ residential building & water supply/sewer line works.
Candidates must have knowledge of AUTOCAD.
How to Apply:-
Interested candidates fulfilling the eligibility criteria laid down for the above posts, are required to apply online in the registration format available in the Recruitment Section of the RITES website, http://www.rites.com by 04.11.2011.
On submission of valid application online, the system will generate ‘Registration Slip’ with Registration no., which has to be printed, signed, and submitted at the time of interview along with attested copies of educational, experience and community certificates (applicable to SC/ST/OBC) and 2 recent passport size colour photographs.
Physically disabled candidates with physical standards and functional classification as laid down below can also apply.
The original testimonials/documents will have to be produced at the time of interview. If any of their claim is found to be incorrect, their candidature shall be summarily rejected.
Candidates should submit only single application and application once submitted cannot be altered. A valid e-mail ID is essential for submission of the online application.
RITESwill not be responsible for bouncing of any e-mail sent to the candidates.
All information regarding this recruitment process would be made available through the e-mail provided by the candidate at the time of registration.
Candidates should ensure that the same Coloured passport size photograph is used throughout this recruitment process.
Last Date: 04.11.2011
About Cpmpany:
RITES Ltd., a Government of India Enterprise was established in 1974, under the aegis of Indian Railways. RITES is incorporated in India as a Public Limited Company under the Companies Act, 1956 and is governed by a Board of Directors which includes persons of eminence from various sectors of engineering and management.
RITES Ltd., an ISO 9001-2000 company, is a multi-disciplinary consultancy organization in the fields of transport, infrastructure and related technologies. It provides a comprehensive array of services under a single roof and believes n transfer of technology to client organizations. In overseas projects, RITES actively pursues and develops cooperative links with local consultants / firms, as means of maximum utilization of local resources and as an effective instrument of sharing its expertise.
RITES is internationally recognized as a leading consultant with operational experience of 62 countries in Africa, South East Asia, Middle East and Latin America. Most of RITES foreign assignments are for National Governments and other apex organizations.
Apply Here:
For more Openings Please Clik the Below the link
Job Title: Engineer(Civil)
Qualification:
Minimum 2 years post qualification experience in Construction & Quality assurance of commercial/ residential building & water supply/sewer line works.
Candidates must have knowledge of AUTOCAD.
How to Apply:-
Interested candidates fulfilling the eligibility criteria laid down for the above posts, are required to apply online in the registration format available in the Recruitment Section of the RITES website, http://www.rites.com by 04.11.2011.
On submission of valid application online, the system will generate ‘Registration Slip’ with Registration no., which has to be printed, signed, and submitted at the time of interview along with attested copies of educational, experience and community certificates (applicable to SC/ST/OBC) and 2 recent passport size colour photographs.
Physically disabled candidates with physical standards and functional classification as laid down below can also apply.
The original testimonials/documents will have to be produced at the time of interview. If any of their claim is found to be incorrect, their candidature shall be summarily rejected.
Candidates should submit only single application and application once submitted cannot be altered. A valid e-mail ID is essential for submission of the online application.
RITESwill not be responsible for bouncing of any e-mail sent to the candidates.
All information regarding this recruitment process would be made available through the e-mail provided by the candidate at the time of registration.
Candidates should ensure that the same Coloured passport size photograph is used throughout this recruitment process.
Last Date: 04.11.2011
About Cpmpany:
RITES Ltd., a Government of India Enterprise was established in 1974, under the aegis of Indian Railways. RITES is incorporated in India as a Public Limited Company under the Companies Act, 1956 and is governed by a Board of Directors which includes persons of eminence from various sectors of engineering and management.
RITES Ltd., an ISO 9001-2000 company, is a multi-disciplinary consultancy organization in the fields of transport, infrastructure and related technologies. It provides a comprehensive array of services under a single roof and believes n transfer of technology to client organizations. In overseas projects, RITES actively pursues and develops cooperative links with local consultants / firms, as means of maximum utilization of local resources and as an effective instrument of sharing its expertise.
RITES is internationally recognized as a leading consultant with operational experience of 62 countries in Africa, South East Asia, Middle East and Latin America. Most of RITES foreign assignments are for National Governments and other apex organizations.
Apply Here:
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BPO JOBS
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Company Name: Bosch
Job Title: Accounts Payable / Accounts Receivable
Your Responsibilities:
Controlling, Accounting & Finance Robert Bosch Engineering and Business Solutions Ltd is a 100% subsidiary of Robert Bosch GmbH in India. We provide engineering & business services to the Bosch World such as ECU development for automotive, industrial, consumer goods & building technology, as well as IT Services, Process Consulting, Mechanical Engineering,VLSI Services, Shared Services Accounting, & Translation/Documentation.
We are ISO 9001:2008 certified (2009), appraised at CMMI-L5 V1.1 (2006) and also ISO 27001 certified (2009).
We have two state-of-the-art facilities in Bangalore, and a second development center in Coimbatore.
Your Competencies and Qualifications:
Accounts Payable, Accounts Receivable, BPO skills
Qualification : M.Com
Location: India
About Us:
India, Bosch is a leading supplier of technology and services, and has a strong presence in the country at numerous locations in diverse industry segments. Bosch set up its manufacturing operations in 1953, and has grown over the years to 14 manufacturing sites and 3 development centers. Bosch employs about 22500 associates in India, and in business year 2010 achieved total consolidated revenue of over 6630 crores.
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http://bhavyamane.blogspot.com/2011/11/govt-job.html
Company Name: Bosch
Job Title: Accounts Payable / Accounts Receivable
Your Responsibilities:
Controlling, Accounting & Finance Robert Bosch Engineering and Business Solutions Ltd is a 100% subsidiary of Robert Bosch GmbH in India. We provide engineering & business services to the Bosch World such as ECU development for automotive, industrial, consumer goods & building technology, as well as IT Services, Process Consulting, Mechanical Engineering,VLSI Services, Shared Services Accounting, & Translation/Documentation.
We are ISO 9001:2008 certified (2009), appraised at CMMI-L5 V1.1 (2006) and also ISO 27001 certified (2009).
We have two state-of-the-art facilities in Bangalore, and a second development center in Coimbatore.
Your Competencies and Qualifications:
Accounts Payable, Accounts Receivable, BPO skills
Qualification : M.Com
Location: India
About Us:
India, Bosch is a leading supplier of technology and services, and has a strong presence in the country at numerous locations in diverse industry segments. Bosch set up its manufacturing operations in 1953, and has grown over the years to 14 manufacturing sites and 3 development centers. Bosch employs about 22500 associates in India, and in business year 2010 achieved total consolidated revenue of over 6630 crores.
Apply Here:
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Friday, 4 November 2011
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
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.
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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
Shortfin Mako Shark (Isurus oxyrinchus)
The shortfin mako shark is thought to be the fastest shark species. This shark is widely distributed throughout temperate and tropical oceans worldwide. Their speed, leaping ability and determination make the shortfin mako a popular game fish.
The name mako comes from the Maori word for “shark.” The shortfin mako’s genus, Isurus, means “equal tail,” in reference to its lunate tail fins. Its species name oxyrinchus means “sharp nose.”
The name mako comes from the Maori word for “shark.” The shortfin mako’s genus, Isurus, means “equal tail,” in reference to its lunate tail fins. Its species name oxyrinchus means “sharp nose.”
Description:
Shortfin makos have a beautiful blue coloration on their back which lightens to a white ventral surface (belly). They grow to a maximum length of about 13 feet and weight of about 1,220 pounds. The largest shortfin mako ever caught was one off the coast of Massachusetts that weighed 1,221.
Classification:
Shortfin mako sharks are part of the group known as the mackerel sharks (Lamnidae, or lamnoids), which have five pairs of gill slits, two spineless dorsal fins, and an anal fin. They have large eyes, an extremely hydrodynamic body and lunate tail fins.
- Kingdom: Animalia
- Phylum: Chordata
- Class: Elasmobranchii
- Order: Lamniformes
- Family: Lamnidae
- Genus: Isurus
- Species: oxyrinchus
Distribution:
Shortfin makos are found in the pelagic zone in temperate and tropical oceans. Off North and South America, shortfin makos range from California to Chile in the Pacific Ocean and Canada to Brazil in the Atlantic, with sharks also found in the Gulf of Mexico, Caribbean Sea and off the Aleutian Islands.
In the eastern Atlantic, shortfin makos are found from Norway to South Africa. They are also found in the Mediterranean Sea, Indian Ocean and the western Pacific Ocean from Japan to New Zealand.
In the eastern Atlantic, shortfin makos are found from Norway to South Africa. They are also found in the Mediterranean Sea, Indian Ocean and the western Pacific Ocean from Japan to New Zealand.
Feeding:
Shortfin makos have sharp, non-serrated teeth. They are active predators who eat other sharks, bony fish and squid. They are fast enough to prey upon the swordfish and sailfishes, which can reach speeds over 60 mph.
Researchers at the Scripps Institution of Oceanography found that the muscle structure propelling the mako's tail is similar to that of a tuna, another fast ocean predator. The shark, and tuna, have a high-performance muscle system formed by powerful red muscles that transfer energy to the fish's tail, allowing for quick, continuous travel (Read More).
Researchers at the Scripps Institution of Oceanography found that the muscle structure propelling the mako's tail is similar to that of a tuna, another fast ocean predator. The shark, and tuna, have a high-performance muscle system formed by powerful red muscles that transfer energy to the fish's tail, allowing for quick, continuous travel (Read More).
Reproduction:
Shortfin makos are sexually mature at 4-6 years of age. Shortfin makos are ovoviviparous. In the womb, the developing fetus eat less developed or unfertilized eggs, which is known as oophagy. The female gives birth to the surviving 4-16 live young after a gestation period of 15-18 months.
Females are estimated to live up to 25 years.
Females are estimated to live up to 25 years.
Conservation:
Shortfin makos are listed as lower risk/near threatened on the IUCN Red List.
Because of the shortfin mako's popularity as a seafood and as a delicacy for shark fin soup, this species is subject to overfishing. Shortfin makos are a popular game fish and seafood species. According to NOAA, overfishing of this species occurs, but it is not considered to actually be overfished. Makos are also often caught as bycatch in the swordfish and tuna industries. They also reproduce slowly, making overfishing more of a concern.
Because of the shortfin mako's popularity as a seafood and as a delicacy for shark fin soup, this species is subject to overfishing. Shortfin makos are a popular game fish and seafood species. According to NOAA, overfishing of this species occurs, but it is not considered to actually be overfished. Makos are also often caught as bycatch in the swordfish and tuna industries. They also reproduce slowly, making overfishing more of a concern.
Because of their aggressiveness, shortfin makos are considered a threat to humans. Attacks are relatively rare, though, since this species spends most of its time in the open ocean. They are known to be dangerous when caught by fishermen and may damage boats and injure fishermen after they are hooked.
Sources:
- “Isurus oxyrinchus, Shortfin Mako Shark” (Online) MarineBio.org. Accessed March 1, 2009.
- Martin, R. Aidan. “Biology of the Shortfin Mako (Isurus oxyrinchus)” (Online) ReefQuest Centre for Shark Research. Retrieved March 1, 2009.
- National Marine Fisheries Service. “Atlantic Shortfin Mako Shark (Isurus oxyrinchus) (Online). National Marine Fisheries Service: FishWatch: U.S. Seafood Facts. Retrieved March 1, 2009.
- Passarelli, Nancy, Knickle, Craig and Kristy DiVittorio. “Shortfin Mako” (Online) Florida Museum of Natural History Ichthyology Department. Retrieved March 1, 2009.
- Waller, Geoffrey, ed. SeaLife: A Complete Guide to the Marine Environment. Smithsonian Institution Press. Washington, D.C. 1996.
The Biggest Shark Species
The whale shark holds the title of the world's biggest shark species. Growing to a length of about 65 feet (the length of about 1 1/2 school buses!) and weighing about 75,000 pounds, this streamlined fish is really a gentle giant.
Some areas frequented by these sharks, such as Ningaloo Reef, Australia, have become popular tourist destinations because of their swim-with-sharks programs.
The second-biggest shark species is the basking shark, which grows to about 40 feet.
Some areas frequented by these sharks, such as Ningaloo Reef, Australia, have become popular tourist destinations because of their swim-with-sharks programs.
The second-biggest shark species is the basking shark, which grows to about 40 feet.
10 Facts About Sharks
There are several hundred species of sharks, ranging in size from less than ten inches to over 50 feet. These amazing animals have a fierce reputation, but fascinating biology. Here we'll explore ten things that define sharks.
1. Sharks are cartilaginous fish.
The term “cartilaginous fish” means that the structure of the animal’s body is formed of cartilage, instead of bone. Unlike the fins of bony fishes, the fins of cartilaginous fishes cannot change shape or fold alongside their body. Even though sharks don't have a bony skeleton like many other fish, they are still categorized with other vertebrates in the Phylum Chordata, Subphylum Vertebrata, and Class Elasmobranchii. This class is made up of about 1,000 species of sharks, skates and rays.
2. There are over 400 species of sharks.
Sharks come in a wide variety of shapes, sizes and even colors. The largest shark and the largest fish in the world is the whale shark (Rhincodon typus), which is believed to reach a maximum length of 59 feet. The smallest shark is thought to be the dwarf lanternshark (Etmopterus perryi) which is about 6-8 inches long.3. Sharks have rows of teeth.
The teeth of sharks don’t have roots, so they usually fall out after about a week. However, sharks have replacements arranged in rows and a new one can move in within one day to take the old one’s place. Sharks have five to 15 rows of teeth in each jaw, with most having five rows.4. Sharks do not have scales.
A shark has tough skin that is covered by dermal denticles, which are small plates covered with enamel, similar to that found on our teeth.5. Sharks have a lateral line system, which detects movements in the water.
Sharks have a lateral line system along their sides, which detects water movements. This helps the shark find prey and navigate around other objects at night or when water visibility is poor. The lateral line system is made up of a network of fluid-filled canals beneath the shark’s skin. Pressure waves in the ocean water around the shark vibrate this liquid. This, in turn is transmitted to jelly in the system, which transmits to the shark’s nerve endings and the message is relayed to the brain.6. Sharks sleep differently than we do.
Sharks need to keep water moving over their gills to receive necessary oxygen. Not all sharks need to move constantly, though. Some sharks have spiracles, a small opening behind their eyes, that force water across the shark’s gills so the shark can be still when it rests. Other sharks do need to swim constantly to keep water moving over their gills and their bodies, and have active and restful periods rather than undergoing deep sleep like we do. They seem to be “sleep swimming,” having parts of their brain less active while they remain swimming.7. Some sharks lay eggs, others give birth to live young.
Some shark species are oviparous, meaning they lay eggs. Others are viviparous and give birth to live young. Within these live-bearing species, some have a placenta like human babies do, and others do not. In those cases, the shark embryos get their nutrition from a yolk sac or unfertilized egg capsules filled with yolk. In the sandtiger shark, things are pretty competitive. The two largest embryos consume the other embryos of the litter! All sharks reproduce using internal fertilization, though, with the male shark using his "claspers" to grasp the female and then he releases sperm, which fertilize the female's oocytes. The fertilized ova are packaged in an egg case and then eggs are laid or the egg develops in the uterus.8. Sharks are long-lived species.
While nobody seems to know the true answer, it is estimated that the whale shark, the largest shark species, can live up to 100-150 years, and many of the smaller sharks can live at least 20-30 years.9. Sharks are not vicious man-eaters.
Bad publicity around a few shark species has doomed sharks in general to the misconception that they are vicious man-eaters. In fact, only 10 out of all the shark species are considered dangerous to humans. All sharks should be treated with respect, though, as they are predators, often with sharp teeth that could inflict wounds.10. Humans are a threat to sharks.
Humans are a greater threat to sharks than sharks are to us. Many shark species are threatened by fishing or bycatch, amounting to the death of millions of sharks each year. Compare that to shark attack statistics - while a shark attack is a horrifying thing, there are about 10 fatalities worldwide each year due to sharks. Since they are long-lived species and only have a few young at once, sharks are vulnerable to overfishing. One threat is the wasteful practice of shark-finning, a cruel practice in which the shark's fins are cut off while the rest of the shark is thrown back in the sea. The U.S. is considering the Shark Conservation Act of 2009, which would eliminate the practice of shark finning in the U.S.
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