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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]
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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
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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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