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    Bodhidharma

    Bodhidharma,woodblockprint byYoshitoshi, 1887.

    Bodhidharma was aBuddhistmonkwho lived during the 5th/6th century and is traditionally credited as the leading patriarch

    and transmitter ofZen(Chinese:Chn,Sanskrit:Dhyna) toChina. According to Chinese legend, he also began the physical

    training of theShaolinmonks that led to the creation ofShaolinquan. However, martial arts historians have shown this legend

    stems from a 17th centuryqigongmanual known as theYijin Jing.

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

    but some accounts state that he was from aBrahminfamily insouthern Indiaand possibly of royal lineage.[1]

    [2]

    .

    HoweverBroughton (1999:2) notes that Bodhidharma's royal pedigree implies that he was of theKshatriyawarriorcasteas

    royals cannot be Brahmins as per the Indian caste system. There have been many different versions about his place of birth,

    one being that he is fromKanchipuraminTamil Nadu,India.[3][4][5][6][7][8][9]

    After becoming a Buddhist monk, Bodhidharma traveled toChina. The accounts differ on the date of his arrival, with one early

    account claiming that he arrived during theLi Sng Dynasty(420479) and later accounts dating his arrival to theLing

    Dynasty(502557). Bodhidharma was primarily active in the lands of theNorthern Wi Dynasty(386534). Modern scholarship

    dates him to about the early 5th century.[10]

    ThroughoutBuddhist art, Bodhidharma is depicted as a rather ill-tempered, profusely bearded and wide-eyed barbarian. He is

    described as "The Blue-EyedBarbarian" in Chinese texts.[11]

    The Anthology of the Patriarchal Hall(952) identifies Bodhidharma as the 28th Patriarch of Buddhism in an uninterrupted line

    that extends all the way back to theBuddhahimself.D.T. Suzukicontends that Chn's growth in popularity during the 7th and

    8th centuries attracted criticism that it had "no authorized records of its direct transmission from the founder of Buddhism" and

    that Chn historians made Bodhidharma the 28th patriarch of Buddhism in response to such attacks.[12]

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    Contents

    1 Biography

    1.1 Contemporary accounts

    1.1.1 Yng Xunzh

    1.1.2 Tnln

    1.2 Later accounts

    1.2.1 Doxun

    1.2.2 Epitaph for Fr

    1.2.3 Yngji Xunju

    1.2.4 Anthology of the Patriarchal Hall

    1.2.5 Doyun

    1.3 Modern scholarship

    1.3.1 Bodhidharma's origins

    1.3.2 Bodhidharma's name

    2 Practice and teaching

    2.1 Meditation

    2.2 The Lakvatra Stra

    3 Legends

    3.1 In Southeast Asia

    3.2 Encounter with Emperor Xio Yn

    3.3 Nine years of wall-gazing

    3.4 Bodhidharma at Shaolin

    3.5 Teaching

    3.6 After death

    4 The lineage from kyamuni Buddha to

    Bodhidharma

    5 The lineage of Bodhidharma and his disciples

    6 Works attributed to Bodhidharma

    7 See also

    8 Notes

    9 References

    10 External links

    Biography

    Part of a series onChinese

    Buddhism

    History

    Silk Road Transmission

    History of Chinese Buddhism

    Major Figures

    KumrajvaXuanzang

    HuiyuanZhiyiBodhidharma

    HuinengHsu Yun

    Hsuan HuaNan Huaijin

    Traditions

    ChnTiantaiHuayan

    Pure LandWeishiSanlunMizong

    Texts

    Chinese Buddhist canon

    Taish Tripiaka

    Architecture

    Buddhist Architecture in China

    Sacred Mountains

    WutaiEmeiJiuhuaPutuo

    Culture

    Buddhist Association of China

    CuisineMartial artsDiyu

    v de

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    Contemporary accounts

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

    Yng Xunzh

    ADehua wareporcelain statuette of Bodhidharma, from the lateMing Dynasty, 17th century

    The Record of the Buddhist Monasteries ofLuoyang(Luyng Qilnj), was compiled in 547 by Yng Xunzh

    , a writer and translator ofMahynaBuddhist texts into the Chinese language.

    At that time there was a monk of the Western Region named Bodhidharma, a Persian Central Asian. He traveled from the wildborderlands to China. Seeing the golden disks [on the pole on top of Yngnng'sstupa] reflecting in the sun, the rays of light

    illuminating the surface of the clouds, the jewel-bells on the stupa blowing in the wind, the echoes reverberating beyond the

    heavens, he sang its praises. He exclaimed: "Truly this is the work of spirits." He said: "I am 150 years old, and I have passed

    through numerous countries. There is virtually no country I have not visited. Even the distant Buddha-realms lack this." He

    chanted homage and placed his palms together in salutation for days on end.[13]

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

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

    ultimately leading to its destruction in 534.[14]

    Tnln

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

    preface to theTwo Entrances and Four Acts, a text traditionally attributed to Bodhidharma, and the f irst text to identify

    Bodhidharma asSouth Indian:

    The Dharma Master was a South Indian of the Western Region. He was the third son of a great Indian king. His ambition lay in

    theMahayanapath, and so he put aside his white layman's robe for the black robe of a monk [...] Lamenting the decline of the

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

    Han and Wei.[15]

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

    specifically mentioning Doy ()

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

    Tnln has traditionally been considered a disciple of Bodhidharma, but it is more likely that he was a student of Huk, who in

    turn was a student of Bodhidharma.[17]

    http://en.wikipedia.org/wiki/Blanc_de_Chinehttp://en.wikipedia.org/wiki/Blanc_de_Chinehttp://en.wikipedia.org/wiki/Blanc_de_Chinehttp://en.wikipedia.org/wiki/Ming_Dynastyhttp://en.wikipedia.org/wiki/Ming_Dynastyhttp://en.wikipedia.org/wiki/Ming_Dynastyhttp://en.wikipedia.org/wiki/Luoyanghttp://en.wikipedia.org/wiki/Luoyanghttp://en.wikipedia.org/wiki/Luoyanghttp://en.wikipedia.org/wiki/Mahayanahttp://en.wikipedia.org/wiki/Mahayanahttp://en.wikipedia.org/wiki/Mahayanahttp://en.wikipedia.org/wiki/Stupahttp://en.wikipedia.org/wiki/Stupahttp://en.wikipedia.org/wiki/Stupahttp://en.wikipedia.org/wiki/Bodhidharma#cite_note-12http://en.wikipedia.org/wiki/Bodhidharma#cite_note-12http://en.wikipedia.org/wiki/Bodhidharma#cite_note-12http://en.wikipedia.org/wiki/Bodhidharma#CITEREFBroughton1999http://en.wikipedia.org/wiki/Bodhidharma#CITEREFBroughton1999http://en.wikipedia.org/wiki/Bodhidharma#cite_note-13http://en.wikipedia.org/wiki/Bodhidharma#cite_note-13http://en.wikipedia.org/wiki/Bodhidharma#cite_note-13http://en.wikipedia.org/wiki/Two_Entrances_and_Four_Actshttp://en.wikipedia.org/wiki/Two_Entrances_and_Four_Actshttp://en.wikipedia.org/wiki/Two_Entrances_and_Four_Actshttp://en.wikipedia.org/wiki/South_India#Demographicshttp://en.wikipedia.org/wiki/South_India#Demographicshttp://en.wikipedia.org/wiki/South_India#Demographicshttp://en.wikipedia.org/wiki/Mahayanahttp://en.wikipedia.org/wiki/Mahayanahttp://en.wikipedia.org/wiki/Mahayanahttp://en.wikipedia.org/wiki/Bodhidharma#cite_note-14http://en.wikipedia.org/wiki/Bodhidharma#cite_note-14http://en.wikipedia.org/wiki/Bodhidharma#cite_note-14http://en.wikipedia.org/wiki/Bodhidharma#cite_note-bdbxvl-15http://en.wikipedia.org/wiki/Bodhidharma#cite_note-bdbxvl-15http://en.wikipedia.org/wiki/Bodhidharma#cite_note-bdbxvl-15http://en.wikipedia.org/wiki/Huikehttp://en.wikipedia.org/wiki/Huikehttp://en.wikipedia.org/wiki/Huikehttp://en.wikipedia.org/wiki/Bodhidharma#cite_note-16http://en.wikipedia.org/wiki/Bodhidharma#cite_note-16http://en.wikipedia.org/wiki/Bodhidharma#cite_note-16http://en.wikipedia.org/wiki/File:Bodhidharma,_Porcelain,_Ming_Dynasty.JPGhttp://en.wikipedia.org/wiki/Bodhidharma#cite_note-16http://en.wikipedia.org/wiki/Huikehttp://en.wikipedia.org/wiki/Bodhidharma#cite_note-bdbxvl-15http://en.wikipedia.org/wiki/Bodhidharma#cite_note-14http://en.wikipedia.org/wiki/Mahayanahttp://en.wikipedia.org/wiki/South_India#Demographicshttp://en.wikipedia.org/wiki/Two_Entrances_and_Four_Actshttp://en.wikipedia.org/wiki/Bodhidharma#cite_note-13http://en.wikipedia.org/wiki/Bodhidharma#CITEREFBroughton1999http://en.wikipedia.org/wiki/Bodhidharma#cite_note-12http://en.wikipedia.org/wiki/Stupahttp://en.wikipedia.org/wiki/Mahayanahttp://en.wikipedia.org/wiki/Luoyanghttp://en.wikipedia.org/wiki/Ming_Dynastyhttp://en.wikipedia.org/wiki/Blanc_de_Chine
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    Later accounts

    Doxun

    In the 7th-century historical work Further Biographies of Eminent Monks(X gosng zhun),Doxun(; 596-

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

    This Japanese scroll calligraphy of Bodhidharmareads Zen points directly to the human heart, see into your nature and becomeBuddha. It

    was created byHakuin Ekaku(1685 to 1768)

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

    (nn tinzh plumn zhng).[18]

    Secondly, more detail is provided concerning Bodhidharma's journeys. Tanlin's original is imprecise about Bodhidharma's

    travels, saying only that he "crossed distant mountains and seas" before arriving in Wei. Doxun's account, however, implies "a

    specific itinerary":[19]

    "He first arrived atNan-yehduring the Sung period. From there he turned north and came to the Kingdom

    of Wei".[18]

    This implies that Bodhidharma had travelled to China by sea, and that he had crossed over theYangtze River.

    Thirdly, Doxun suggests a date for Bodhidharma's arrival in China. He writes that Bodhidharma makes landfall in the time of

    theSong, thus making his arrival no later than the time of the Song's fall to theSouthern Qi Dynastyin 479.[19]

    Finally, Doxun provides information concerning Bodhidharma's death. Bodhidharma, he writes, died at the banks of the Luo

    River, where he was interred by his discipleHuike, possibly in a cave. According to Doxun's chronology, Bodhidharma's death

    must have occurred prior to 534, the date of the Northern Wei Dynasty's fall, because Huike subsequently leaves Luoyang

    forYe. Furthermore, citing the shore of the Luo River as the place of death might possibly suggest that Bodhidharma died inthe

    mass executions at Heyin in 528. Supporting this possibility is a report in theTaish shinsh daizkystating that a

    Buddhist monk was among the victims at Hyn.[20]

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    Epitaph for Fr

    The idea of apatriarchal lineagein Chn dates back to theepitaphfor Fr ( 638689), a disciple of the 5th patriarch

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

    Yngji Xunju

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

    ofHunng, sixth Patriarch of ChnBodhidharma was the 28th Patriarch of Buddhism in a line of descent fromkyamuni

    Buddhavia his discipleMahkyapa, and the first Patriarch of Chn:

    Mahakashyapa was the first, leading the line of transmission;

    Twenty-eight Fathers followed him in the West;

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

    And Bodhidharma became the First Father here

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

    And by them many minds came to see the Light.[23]

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

    Anthology of the Patriarchal Hall

    In the Anthology of the Patriarchal Hall(Ztngj) of 952, the elements of the traditional Bodhidharma story are in place.

    Bodhidharma is said to have been a disciple ofPrajtra,[24]thus establishing the latter as the 27th patriarch in India. After a

    three-year journey, Bodhidharma reaches China in 527[24]

    during theLiang Dynasty(as opposed to the Song period of the 5th

    century, as in Doxun). TheAnthology of the Patriarchal Hallincludes Bodhidharma's encounter withEmperor Wu, which wasfirst recorded around 758 in the appendix to a text by Shen-hui (), a disciple of Huineng.[25]

    Finally, as opposed to Daoxuan's figure of "over 150 years,"[26]

    the Anthology of the Patriarchal Hallstates that Bodhidharma

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

    years after the burial, in thePamir Mountains, Sngyn ()an official of one of the later Wei kingdomsencountered

    Bodhidharma, who claimed to be returning to India and was carrying a single sandal. Bodhidharma predicted the death of

    Songyun's ruler, a prediction which was borne out upon the latter's return. Bodhidharma's tomb was then opened, and only a

    single sandal was found inside.

    Insofar as, according to the Anthology of the Patriarchal Hall, Bodhidharma left the Liang court in 527 and relocated toMount

    Songnear Luoyang and theShaolin Monastery, where he "faceda wall for nine years, not speaking for the entire time",[27]

    his

    date of death can have been no earlier than 536. Moreover, his encounter with the Wei official indicates a date of death no later

    than 554, three years before the fall of thelast Wei kingdom.

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    Doyun

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

    Records of the Transmission of the Lamp(Jngd chundng l, published 1004CE), by Doyun (), in which it

    is stated that Bodhidharma's original name had been Bodhitra but was changed by his master Prajtra.[28]

    Modern scholarship

    Bodhidharma's origins

    Doxun wrote that Bodhidharma was from South India.Broughton (1999:2) mentions that Bodhidharma whose actual name

    was Bodhitara, is the 3rd son of the king of Koshi (Koshi is the Japanese pronunciation as per the book's note no. 172) in

    Southern India.[29]

    Bodhidharma's name

    Bodhidharma was said to be originally named Bodhitara. His surname was Chadili. HisDhynateacher, Prajnatara, is said tohave renamed him Bodhidharma.

    [30]

    Faure (1986) notes that "Bodhidharmas name appears sometimes truncated as Bodhi, ormore often as Dharma (Ta-mo). In the

    first case, it may be confused with another of his rivals,Bodhiruci."

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

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    Practice and teaching

    Meditation

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

    practice of Bodhidharma's termed "wall-gazing" (bgun). Both Tanlin[32]

    and Daoxuan[33]

    associate this "wall-gazing" with

    "quieting [the] mind"[16]

    (n xn). Elsewhere, Daoxuan also states: "The merits of Mahyna wall-gazing are the

    highest".[34]These are the first mentions in the historical record of what may be a type of meditationbeing ascribed to

    Bodhidharma.

    Bodhidharma seated in meditation before a wall; ink painting bySessh

    In the Two Entrances and Four Acts, traditionally attributed to Bodhidharma, the term "wall-gazing" also appears:

    Those who turn from delusion back to reality, who meditate on walls, the absence of self and other, the oneness of mortal and

    sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with reason.[35]

    Exactly what sort of practice Bodhidharma's "wall-gazing" was remains uncertain. Nearly all accounts have treated it either as an

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

    or as a variety of seated meditation akin to thezazen(;

    Chinese: zuchn) that later became a defining characteristic of Chn; the latter interpretation is particularly common among

    those working from a Chn standpoint.[36]

    There have also, however, been interpretations of "wall-gazing" as a non-meditative

    phenomenon.

    [37]

    The Lakvatra Stra

    TheLakvatra Stra, one of theMahyna Buddhiststras, is a highly "difficult and obscure" text[38]whose basic thrust is to

    emphasize "the innerenlightenmentthat does away with all duality and is raised above all distinctions".[39]

    It is among the first

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

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

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    If, Mahamati, you say that because of the reality of words the objects are, this talk lacks in sense. Words are not known in all the

    Buddha-lands; words, Mahamati, are an artificial creation. In some Buddha-lands ideas are indicated by looking steadily, in

    others by gestures, in still others by a frown, by the movement of the eyes, by laughing, by yawning, or by the clearing of the

    throat, or by recollection, or by trembling.[41]

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

    noble wisdom"[42]

    and occurs "when one has an insight into reality as it is":[43]

    "The truth is the state of self-realization and is

    beyond categories of discrimination".[44]

    The stra goes on to outline the ultimate effects of an experience of self-realization:

    [TheBodhisattva] will become thoroughly conversant with the noble truth of self-realization, will become a perfect master of his

    own mind, will conduct himself without effort, will be like a gem reflecting a variety of colours, will be able to assume the body of

    transformation, will be able to enter into the subtle minds of all beings, and, because of his firm belief in the truth of Mind-only,

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

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

    Stra's disdain for words and whose second two verses stress the importance of the insight into reality achieved through "self-

    realization":

    A special transmission outside the scriptures,

    Not founded upon words and letters;

    By pointing directly to [one's] mind

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

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

    Nonetheless, there are earlier texts which

    explicitly associate Bodhidharma with the Lakvatra Stra. Daoxuan, for example, in a late recension of his biography of

    Bodhidharma's successorHuike, has the stra as a basic and important element of the teachings passed down by

    Bodhidharma:

    In the beginning Dhyana Master Bodhidharma took the four-roll Lak Stra, handed it over to Huike, and said: "When I

    examine the land of China, it is clear that there is only this sutra. If you rely on it to practice, you will be able to cross over the

    world."[48]

    Another early text, the Record of the Masters and Disciples of the Lakvatra Stra (Lngqi shz j) of Jngju

    (; 683750), also mentions Bodhidharma in relation to this text. Jingjue's account also makes explicit mention of "sitting

    meditation", or zazen:[49]

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

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

    [...] bearing the title of Teaching of [Bodhi-]Dharma.[51]

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

    (Lngqi zng).[52]

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    Legends

    In Southeast Asia

    According toSoutheast Asianfolklore, Bodhidharma travelled fromsouth Indiaby sea toSumatra,Indonesiafor the purpose of

    spreading theMahayanadoctrine. FromPalembang, he went north into what are nowMalaysiaandThailand. He travelled the

    region transmitting his knowledge ofBuddhismandmartial arts[53]

    before eventually enteringChinathroughVietnam. Malay

    legend holds that Bodhidharma introduced preset forms tosilat.[53]

    Encounter with Emperor Xio Yn The Anthology of the Patriarchal Halltells us that in 527 during theLiang Dynasty, Bodhidharma, the first Patriarch of Chn,

    visited theEmperor Wu(Emperor Xio Yn(posthumous name Wd) of Ling China), a fervent patron of

    Buddhism. The emperor asked Bodhidharma, "How much karmic merit have I earned for ordaining Buddhist monks, building

    monasteries, having sutras copied, and commissioningBuddhaimages?" Bodhidharma answered, "None. Good deeds done

    with worldly intent bring good karma, but no merit." The emperor then asked Bodhidharma, "So what is the highest meaning of

    noble truth?" Bodhidharma answered, "There is no noble truth, there is only void." The emperor then asked Bodhidharma,

    "Then, who is standing before me?" Bodhidharma answered, "I know not, Your Majesty."[54]

    From then on, the emperor refused to listen to whatever Bodhidharma had to say. Although Bodhidharma came

    fromIndiatoChinato become the first patriarch ofChina, the emperor refused to recognize him. Bodhidharma knew that he

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

    have avoided his fate of starving to death.

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

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

    cave and blocked the entrance of the cave with rocks, hoping to teach the monkey a lesson. However, after two days, the

    bhikshu found that the monkey had died of starvation.

    Supposedly, that monkey was reincarnated intoHou Jingof theNorthern Wei Dynasty, who led his soldiers to attackNanjing.

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

    starve to death. Though Bodhidharma wanted to save him and brought forth a compassionate mind toward him, the emperor

    failed to recognize him, so there was nothing Bodhidharma could do. Thus, Bodhidharma had no choice but to leave Emperor

    Wu to die and went into meditation in a cave for nine years.

    This encounter would later form the basis of the firstkan

    of the collection TheBlue Cliff Record. However that version of thestory is somewhat different. In the Blue Cliff's telling of the story, there is no claim that Emperor Wu did not listen to

    Bodhidharma after the Emperor was unable to grasp the meaning. Instead, Bodhidharma left the presence of the Emperor once

    Bodhidharma saw that the Emperor was unable to understand. Then Bodhidharma went across the river to the kingdom of Wei.

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

    Annals then asked the Emperor if he still denied knowing who Bodhidharma was? When the Emperor said he didn't know, the

    Official said, "This was the Great-beingGuanyin(i.e., the MahasattvaAvalokitevara) transmitting the imprint of the Buddha's

    Heart-Mind."

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

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

    nation could go, and he still would not return."

    Nine years of wall-gazing

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

    kingdom of Weito theShaolin Monastery. After either being refused entry to the temple or being ejected after a short time, he

    lived in a nearby cave, where he "faced a wall for nine years, not speaking for the entire time".[27]

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

    story, he is said to have fallen asleep seven years into his nine years of wall-gazing. Becoming angry with himself, he cut off his

    eyelids to prevent it from happening again.[55]

    According to the legend, as his eyelids hit the floor the firsttea plantssprang up;

    and thereafterteawould provide a stimulant to help keep students of Chn awake duringmeditation.[56]

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

    taught there for some time. However, other versions report that he "passed away, seated upright";[27]or that he disappeared,

    leaving behind theYi Jin Jing;[57]

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

    which is why JapaneseBodhidharma

    dollshave no legs.

    Bodhidharma at Shaolin

    Further information:Shaolin Monastery#Patron saint

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

    he instructed them in techniques to maintain their physical condition as well as teaching meditation. He is said to have taught aseries of external exercises called the Eighteen Arhat Hands (Shi-ba Lohan Shou), and an internal practice called the Sinew

    Metamorphosis Classic.[59]

    In addition, after his departure from the temple, two manuscripts by Bodhidharma were said to be

    discovered inside the temple: theYijin Jing( or "Muscle/Tendon Change Classic") and the Xi Sui Jing. Copies and

    translations of theYi Jin Jingsurvive to the modern day, though many modern historians believe it to be of much more recent

    origin.[57]

    The Xi Sui Jing has been lost.[30]

    Both the attribution of Shaolin boxing to Bodhidharma and the authenticity of the Yi Jin Jingitself have been discredited by some

    historians including Tang Hao, Xu Zhen and Matsuda Ryuchi. This argument is summarized by modern historian Lin Boyuan in

    his Zhongguo wushu shi

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

    transmitting martial arts at the temple, it was written in the Ming dynasty, in 1624, by the Daoist priest Zining of Mt. Tiantai, and

    falsely attributed to Bodhidharma. Forged prefaces, attributed to the Tang general Li Jing and the Southern Song general Niu

    Gao were written. They say that, after Bodhidharma faced the wall for nine years at Shaolin temple, he left behind an iron chest;

    when the monks opened this chest they found the two books "Xi Sui Jing" (Marrow Washing Classic) and "Yi Jin Jing" within.

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

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

    some fame for themselves through their fighting skill; this is all due to having obtained this manuscript." Based on this,

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    Bodhidharma was claimed to be the ancestor of Shaolin martial arts. This manuscript is full of errors, absurdities and fantastic

    claims; it cannot be taken as a legitimate source.[57]

    The oldest available copy was published in 1827[60]

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

    Even then,

    the association of Bodhidharma with martial arts only becomes widespread as a result of the 19041907 serialization of the

    novel The Travels of Lao Ts'anin Illustrated Fiction Magazine.[61]

    Teaching

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

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

    After death

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

    shoe at thePamir Heights. Song Yun asked Bodhidharma where he was going, to which Bodhidharma replied "I am going

    home". When asked why he was holding his shoe, Bodhidharma answered "You will know when you reach Shaolin monastery.

    Don't mention that you saw me or you will meet with disaster". After arriving at the palace, Song Yun told the emperor that he

    met Bodhidharma on the way. The emperor said Bodhidharma was already dead and buried, and had Song Yun arrested for

    lying. At theShaolin Temple, the monks informed them that Bodhidharma was dead and had been buried in a hill behind the

    temple. The grave was exhumed and was found to contain a single shoe. The monks then said "Master has gone back home"

    and prostrated three times.

    For nine years he had remained and nobody knew him;

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

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    The lineage from kyamuni Buddha to Bodhidharma

    kyamuni Buddha

    1.MahkyapaMhjiy

    2.nandanntu

    3.avsaShngnhxi

    4.UpaguptaYupjdu

    5.DhakaDduji

    6.MiccakaMzhji

    7.VasumitraPxm

    8.BuddhnandiFtunnd

    9.BuddhamitraFtumdu

    10.PrvaPlshp

    11.PuyayaasFnysh

    12.nabodhi / Avaghoanpt

    13.KapimalaJipmlu

    14.NgrjunaLngsh

    15.KadevaJintp

    16.RhulataLuhuludu

    17.SaghnandiSngqinnt

    18.SaghayaasSngqishdu

    19.KumrataJimludu

    20.ayataShydu

    21.VasubandhuShqn

    22.ManorhitaMnlu bhodidharman

    23.HaklenayaasHlynyzh

    24.SihabodhiShzpt

    25.Vasi-AsitaPshsdu

    26.PuyamitraBrmdu

    27.PrajtraBnrudulu

    28.Bodhidharma Ptdm

    http://en.wikipedia.org/wiki/%C5%9A%C4%81kyamuni_Buddhahttp://en.wikipedia.org/wiki/%C5%9A%C4%81kyamuni_Buddhahttp://en.wikipedia.org/wiki/Mah%C4%81k%C4%81%C5%9Byapahttp://en.wikipedia.org/wiki/Mah%C4%81k%C4%81%C5%9Byapahttp://en.wikipedia.org/wiki/Mah%C4%81k%C4%81%C5%9Byapahttp://en.wikipedia.org/wiki/%C4%80nandahttp://en.wikipedia.org/wiki/%C4%80nandahttp://en.wikipedia.org/wiki/%C4%80nandahttp://en.wikipedia.org/w/index.php?title=%C5%9A%C4%81%E1%B9%87av%C4%81sa&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C5%9A%C4%81%E1%B9%87av%C4%81sa&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C5%9A%C4%81%E1%B9%87av%C4%81sa&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C5%9A%C4%81%E1%B9%87av%C4%81sa&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C5%9A%C4%81%E1%B9%87av%C4%81sa&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Upagupta&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Upagupta&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Upagupta&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Dh%E1%B9%9B%E1%B9%ADaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Dh%E1%B9%9B%E1%B9%ADaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Dh%E1%B9%9B%E1%B9%ADaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Dh%E1%B9%9B%E1%B9%ADaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Dh%E1%B9%9B%E1%B9%ADaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Miccaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Miccaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Miccaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Vasumitra_(Buddhist)&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Vasumitra_(Buddhist)&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Vasumitra_(Buddhist)&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Buddh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Buddh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Buddh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Buddhamitra_(Buddhist_patriarch)&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Buddhamitra_(Buddhist_patriarch)&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Buddhamitra_(Buddhist_patriarch)&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=P%C4%81r%C5%9Bva&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=P%C4%81r%C5%9Bva&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=P%C4%81r%C5%9Bva&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C4%80nabodhi_/_A%C5%9Bvagho%E1%B9%A3a&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C4%80nabodhi_/_A%C5%9Bvagho%E1%B9%A3a&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C4%80nabodhi_/_A%C5%9Bvagho%E1%B9%A3a&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C4%80nabodhi_/_A%C5%9Bvagho%E1%B9%A3a&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C4%80nabodhi_/_A%C5%9Bvagho%E1%B9%A3a&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Kapimala&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Kapimala&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Kapimala&action=edit&redlink=1http://en.wikipedia.org/wiki/N%C4%81g%C4%81rjunahttp://en.wikipedia.org/wiki/N%C4%81g%C4%81rjunahttp://en.wikipedia.org/wiki/N%C4%81g%C4%81rjunahttp://en.wikipedia.org/wiki/Aryadevahttp://en.wikipedia.org/wiki/Aryadevahttp://en.wikipedia.org/wiki/Aryadevahttp://en.wikipedia.org/wiki/Aryadevahttp://en.wikipedia.org/wiki/Aryadevahttp://en.wikipedia.org/w/index.php?title=R%C4%81hulata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=R%C4%81hulata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=R%C4%81hulata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85gh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85gh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85gh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85gh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85gh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85ghaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85ghaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85ghaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85ghaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85ghaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Kum%C4%81rata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Kum%C4%81rata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Kum%C4%81rata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C5%9Aayata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C5%9Aayata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C5%9Aayata&action=edit&redlink=1http://en.wikipedia.org/wiki/Vasubandhuhttp://en.wikipedia.org/wiki/Vasubandhuhttp://en.wikipedia.org/wiki/Vasubandhuhttp://en.wikipedia.org/w/index.php?title=Manorhita&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Manorhita&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Manorhita&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Haklenaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Haklenaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Haklenaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Si%E1%B9%83habodhi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Si%E1%B9%83habodhi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Si%E1%B9%83habodhi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Si%E1%B9%83habodhi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Si%E1%B9%83habodhi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Vasi-Asita&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Vasi-Asita&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Vasi-Asita&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yamitra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yamitra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yamitra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yamitra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yamitra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Praj%C3%B1%C4%81t%C4%81ra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Praj%C3%B1%C4%81t%C4%81ra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Praj%C3%B1%C4%81t%C4%81ra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Praj%C3%B1%C4%81t%C4%81ra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yamitra&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Vasi-Asita&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Si%E1%B9%83habodhi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Haklenaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Manorhita&action=edit&redlink=1http://en.wikipedia.org/wiki/Vasubandhuhttp://en.wikipedia.org/w/index.php?title=%C5%9Aayata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Kum%C4%81rata&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85ghaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Sa%E1%B9%85gh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=R%C4%81hulata&action=edit&redlink=1http://en.wikipedia.org/wiki/Aryadevahttp://en.wikipedia.org/wiki/N%C4%81g%C4%81rjunahttp://en.wikipedia.org/w/index.php?title=Kapimala&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C4%80nabodhi_/_A%C5%9Bvagho%E1%B9%A3a&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Pu%E1%B9%87yaya%C5%9Bas&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=P%C4%81r%C5%9Bva&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Buddhamitra_(Buddhist_patriarch)&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Buddh%C4%81nandi&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Vasumitra_(Buddhist)&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Miccaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Dh%E1%B9%9B%E1%B9%ADaka&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=Upagupta&action=edit&redlink=1http://en.wikipedia.org/w/index.php?title=%C5%9A%C4%81%E1%B9%87av%C4%81sa&action=edit&redlink=1http://en.wikipedia.org/wiki/%C4%80nandahttp://en.wikipedia.org/wiki/Mah%C4%81k%C4%81%C5%9Byapahttp://en.wikipedia.org/wiki/%C5%9A%C4%81kyamuni_Buddha
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    The lineage of Bodhidharma and his disciples

    In the Two Entrances and Four Actsand the Continued Biographies of Eminent Monks, Daoyu and Huike are the only explicitly

    identified disciples of Bodhidharma. The Jngd Records of the Transmission of the Lamp(Jngd chundng l) of

    Doyun, presented to the emperor in 1004, gives Bodhidharma four disciples who, in increasing order of understanding,

    are Dof, who attains Bodhidharma's skin; the nun Dharani,[65]who attains Bodhidharma's flesh; Doy , who attains

    Bodhidharma's bone; and Huk

    , who attains Bodhidharma's marrow.

    Heng-Ching Shih[66]

    states that according to the Jngd chundng l the first `bhikuni` mentioned in the Chn

    literature was a disciple of the First Patriarch of Chinese Chn Bodhidharma, known as Zngzh [early-mid 6th century];

    Bodhidharma before returning to India after many years of teaching in China asked his disciples Dof, Bhikuni Zngzh, Doy

    and Huk to relate their realization of the Dharma.[67]Zngzh is also known by her title Soji, and by Myoren, her nun name. In

    the Shbgenz chapter called Katto ("Twining Vines") by Dgen Zenji (12001253), she is named as one of

    Bodhidharma's four Dharma heirs. Although the First Patriarch's line continued through another of the four, Dogen emphasizes

    that each of them had a complete understanding of the teaching.[68]

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

    According to the Continued Biographies of Eminent Monks (X gosng zhun) of Doxun (596-667) the

    transmission line runs as follows:

    Bodhidharma

    Huk (487? - 593)

    Sngcn (d.606)

    Doxn (580 - 651)

    Hngrn (601 - 674)

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

    line runs as follows:

    Bodhidharma

    Doy

    Huk (487? - 593)

    Sngcn (d.606)

    Doxn (580 - 651)

    Hngrn (601 - 674)

    Fr (638-689)

    Shnxi (606? - 706)

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

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

    Bodhidharma

    Doy

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