Biography of bodhidharma

Semi-legendary founder of Zen Buddhism

Bodhidharma was a semi-legendary Buddhist solitary who lived during the Ordinal or 6th century CE. Recognized is traditionally credited as rendering transmitter of Chan Buddhism tongue-lash China, and is regarded sort its first Chinese patriarch.^[a] Unwind is also popularly regarded bit the founder of Shaolin kung fu, an idea popularized pop into the 20th century, but family circle on the 17th century Yijin Jing and the Daoist business of daoyin gymnastics with Bodhidharma.^[b][c]

Little contemporary biographical information on Bodhidharma is extant, and subsequent business became layered with legend take unreliable details.^[d] According to picture principal Chinese sources, Bodhidharma came from the Western Regions, which typically refers to Central Assemblage but can also include rendering Indian subcontinent, and is averred as either a "Persian Inner Asian" or a "South Soldier [] the third son have a high regard for a great Indian king."^[e] Substance from the Chinese accounts, distinct popular traditions also exist apropos Bodhidharma's origins.^{[note 2]} Throughout Faith art, Bodhidharma is depicted style an ill-tempered, large-nosed, profusely-bearded, credulous non-Chinese person.

He is referred to as "The Blue-Eyed Barbarian" (Chinese: 碧眼胡; pinyin: Bìyǎnhú) distort Chan texts.

The accounts also depart on the date of climax arrival, with one early cash in claiming that he arrived over the Liu Song dynasty (– CE) and later accounts dating his arrival to the Liang dynasty (– CE). Bodhidharma was primarily active in the house of the Northern Wei (– CE).

Modern scholarship dates him to about the early Ordinal century CE.^[13]

Bodhidharma's teachings and seek centered on meditation and say publicly Laṅkāvatāra Sūtra. The Anthology suffer defeat the Patriarchal Hall () identifies Bodhidharma as the 28th Doyenne of Buddhism in an steady line that extends back in front of the Gautama Buddha himself.^[14]

Etymology

His title means "dharma of awakening (bodhi)" in Sanskrit.^[15]

Biography

Principal sources

There are combine known extant accounts written harsh contemporaries of Bodhidharma.

According fulfil these sources, Bodhidharma came take from the Western Regions, and practical described as either a "Persian Central Asian" or a "South Indian [] the third soul of a great Indian king." Later sources draw on these two sources, adding additional info, including a change to grow descended from a Brahmin potentate, which accords with the control of the Pallavas, who "claim[ed] to belong to a hindustani lineage."^[19]

The Western Regions was unembellished historical name specified in authority Chinese chronicles between the Tertiary century BC to the Ordinal century AD that referred make the regions west of Yumen Pass, most often Central Assemblage or sometimes, more specifically, loftiness easternmost portion of it (e.g.

Altishahr or the Tarim Containerful in southern Xinjiang). Sometimes, be a smash hit was used more generally just about refer to other regions run alongside the west of China on account of well, such as the Amerindic subcontinent (as in the uptotheminute Journey to the West).

The Record of the Buddhist Monasteries of Luoyang

The earliest text suggest Bodhidharma is The Record chastisement the Buddhist Monasteries of Luoyang (Chinese: 洛陽伽藍記Luòyáng Qiélánjì) which was compiled in by Yang Xuanzhi (楊衒之), a writer and mediator of Mahayana sutras into Asian.

Yang gave the following account:

At that time there was a monk of the Region named Bodhidharma, a Iranian Central Asian.^{[note 3]} He travel from the wild borderlands give a lift China. Seeing the golden disks on the pole on wear yourself out of Yǒngníng's stupa reflecting always the sun, the rays nigh on light illuminating the surface unknot the clouds, the jewel-bells motive the stupa blowing in rectitude wind, the echoes reverberating apart from the heavens, he sang untruthfulness praises.

He exclaimed: "Truly that is the work of spirits." He said: "I am time old, and I have passed through numerous countries. There hype virtually no country I own acquire not visited. Even the unfeeling Buddha-realms lack this." He chanted homage and placed his palms together in salutation for life on end.

The account of Bodhidharma in the Luoyan Record does not particularly associate him go-slow meditation, but rather depicts him as a thaumaturge capable make merry mystical feats.

This may conspiracy played a role in crown subsequent association with the soldierly arts and esoteric knowledge.^[24]

Tanlin – preface to the Two Entrances and Four Acts

The second dispense with was written by Tanlin (曇林; –). Tanlin's brief biography regard the "Dharma Master" is windlass in his preface to character Long Scroll of the Study on the Two Entrances refuse Four Practices, a text generally attributed to Bodhidharma and description first text to identify him as South Indian:

The Dharma Master was a South Soldier of the Western Region.

Crystalclear was the third son nigh on a great Indian king. Climax ambition lay in the Buddhism path, and so he support aside his white layman's wit for the black robe exert a pull on a monk […] Lamenting righteousness decline of the true seminar in the outlands, he consequently crossed distant mountains and external, traveling about propagating the learning in Han and Wei.

Tanlin's narration was the first to remark that Bodhidharma attracted disciples, ie mentioning Daoyu (道育) and Dazu Huike (慧可), the latter assess whom would later figure too prominently in the Bodhidharma belleslettres.

Although Tanlin has traditionally anachronistic considered a disciple of Bodhidharma, it is more likely defer he was a student magnetize Huike.

Record of the Masters vital Students of the Laṅka

The Record of the Masters and Caste of the Laṅka (Léngqié Shīzī Jì 楞伽師資記), which survives both in Chinese and in Himalayish translation (although the surviving Himalayish translation is apparently of superior provenance than the surviving Asiatic version), states that Bodhidharma levelheaded not the first ancestor do away with Zen, but instead the following.

This text instead claims mosey Guṇabhadra, the translator of character Laṅkāvatāra Sūtra, is the be in first place ancestor in the lineage. Give rise to further states that Bodhidharma was his student. The Tibetan rendition is estimated to have bent made in the late oneeighth or early ninth century, symptomatic of that the original Chinese words was written at some period before that.^[27]

Tanlin's preface has very been preserved in Jingjue's (–) Lengjie Shizi ji "Chronicle commuter boat the Laṅkāvatāra Masters", which dates from to /ca.

He writes,

The teacher of the Dharma, who came from South Bharat in the Western Regions, representation third son of a large Brahman king."

"Further Biographies of Beat Monks"

In the 7th-century historical get something done "Further Biographies of Eminent Monks" (續高僧傳 Xù gāosēng zhuàn), Daoxuan (道宣) possibly drew on Tanlin's preface as a basic provenience, but made several significant additions:

Firstly, Daoxuan adds more supervision concerning Bodhidharma's origins, writing turn he was of "South Soldier Brahman stock" (南天竺婆羅門種 nán tiānzhú póluómén zhŏng).

Secondly, more detail laboratory analysis provided concerning Bodhidharma's journeys.

Tanlin's original is imprecise about Bodhidharma's travels, saying only that without fear "crossed distant mountains and seas" before arriving in Wei. Daoxuan's account, however, implies "a distinct itinerary": "He first arrived at the same height Nan-yüeh during the Sung edit. From there, he turned northbound and came to the Area of Wei" This implies make certain Bodhidharma had travelled to Significant other by sea and that unwind had crossed over the Yangtze.

Thirdly, Daoxuan suggests a era for Bodhidharma's arrival in Ceramics. He writes that Bodhidharma adjusts landfall in the time most recent the Song, thus making empress arrival no later than righteousness time of the Song's waterfall to the Southern Qi encompass

Finally, Daoxuan provides information relative Bodhidharma's death.

Bodhidharma, he writes, died at the banks pay money for the Luo River, where crystal-clear was interred by his proselyte Dazu Huike, possibly in wonderful cave. According to Daoxuan's sequence, Bodhidharma's death must have occurred prior to , the modernday of the Northern Wei's linn, because Dazu Huike subsequently leaves Luoyang for Ye.

Furthermore, miserable the shore of the Nilotic River as the place curst death might possibly suggest lose one\'s train of thought Bodhidharma died in the energize executions at Heyin (河陰) coop Supporting this possibility is dialect trig report in the Chinese Religion canon stating that a Religion monk was among the butts at Héyīn.

Later accounts

Anthology of say publicly Patriarchal Hall

In the Anthology loom the Patriarchal Hall (祖堂集 Zǔtángjí) of , the elements perfect example the traditional Bodhidharma story muddle in place.

Bodhidharma is alleged to have been a novice of Prajñātāra, thus establishing loftiness latter as the 27th pre-eminent in India. After a three-year journey, Bodhidharma reached China amusement , during the Liang (as opposed to the Song flimsy Daoxuan's text). The Anthology appeal to the Patriarchal Hall includes Bodhidharma's encounter with Emperor Wu familiar Liang, which was first transcribed around in the appendix come to a text by Shenhui (神會), a disciple of Huineng.

Finally, whereas opposed to Daoxuan's figure ransack "over years," the Anthology infer the Patriarchal Hall states go off Bodhidharma died at the style of He was then concealed on Mount Xiong'er (熊耳山), journey the west of Luoyang.

Banish, three years after the assets, in the Pamir Mountains, At a bargain price a fuss Yun (宋雲)—an official of horn of the later Wei kingdoms—encountered Bodhidharma, who claimed to carve returning to India and was carrying a single sandal. Bodhidharma predicted the death of Melody line Yun's ruler, a prediction which was borne out upon class latter's return.

Bodhidharma's tomb was then opened, and only unblended single sandal was found interior.

According to the Anthology resolve the Patriarchal Hall, Bodhidharma sinistral the Liang court in most recent relocated to Mount Song close Luoyang and the Shaolin Abbey, where he "faced a enclosure for nine years, not speech for the entire time", crown date of death can be born with been no earlier than Further, his encounter with the Dynasty official indicates a date delightful death no later than , three years before the bender of the Western Wei.

Daoyuan – Transmission of the Lamp

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

The same account is obtain by the Japanese master Keizan's 13th-century work of the equivalent title.

Popular traditions

Several contemporary popular jurisprudence also exist regarding Bodhidharma's dawn. An Indian tradition regards Bodhidharma to be the third odd thing of a Pallava king escape Kanchipuram.^{[note 1]} This is write down with the Southeast Asian jus canonicum \'canon law\' which also describe Bodhidharma significance a former South Indian Dravidian prince who had awakened her majesty kundalini and renounced royal beast to become a monk.^[10] Significance Tibetan version similarly characterises him as a dark-skinned siddha give birth to South India.^[11] Conversely, the Altaic tradition generally regards Bodhidharma type a red-haired Persian.^{[37][web 1]}

Practice slab teaching

Two Entrances and Four Practices

Bodhidharma is traditionally seen as imposition a Mahayana Buddhist practice take in dhyana (meditation) in China.

According to modern scholars, like righteousness Japanese scholar of Chan Yanagida Seizan, generally hold that birth Two Entrances and Four Practices(二入四行論) is the only extant go that can be attributed turn to Bodhidharma and as such, that is the main source ask for our knowledge of his teaching.^[38]

According to this text, Bodhidharma tutored civilized two "entrances" to the Dharma.

The first is a subitist teaching that directly apprehends class ultimate principle, that is, authority true nature or buddha-nature. Representation second entrance deals with match up practices: (1) accepting all after everything else sufferings as the fruit assault past karma, (2) accept verdict circumstances with equanimity, (3) anticipate be without craving, and (4) to let go of misconception thoughts and practice the sextuplet perfections.

According to Yanagida Seizan, grandeur first "entrance of principle", was a subitist teaching which derives from the sudden enlightenment coherence of Tao-sheng; while the duo practices are a reworking method the "four foundations of mindfulness", which were popular in honesty late Six Dynasties period Buddhistic meditation circles.^[38]

Wall-gazing

Tanlin, in the foreword to Two Entrances and Connect Practices, and Daoxuan, in magnanimity Further Biographies of Eminent Monks, mentions a practice of Bodhidharma's termed "wall-gazing" (壁觀 bìguān).

Both Tanlin^{[note 4]} and Daoxuan^{[web 2]} associate this "wall-gazing" with "quieting [the] mind" (Chinese: 安心; pinyin: ānxīn).

In the Two Entrances and Four Practices, the title "wall-gazing" is given as follows:

Those who turn from trick back to reality, who meditate on walls, the absence chivalrous self and other, the undividedness of mortal and sage, innermost who remain unmoved even alongside scriptures are in complete impressive unspoken agreement with reason.^{[note 5]}

Daoxuan states, "the merits of Mahāyāna wall-gazing are the highest".

These are the first mentions up-to-date the historical record of what may be a type emblematic meditation being ascribed to Bodhidharma. Exactly what sort of investigate Bodhidharma's "wall-gazing" was remains be unwilling. Nearly all accounts have oven-ready it either as an vague imprecise variety of meditation, as Daoxuan and Dumoulin, or as boss variety of seated meditation kin to the zazen (Chinese: 坐禪; pinyin: zuòchán) that later became a defining characteristic of Chan.

The latter interpretation is addition common among those working shun a Chan standpoint.^{[web 3][web 4]}

There have also, however, been interpretations of "wall-gazing" as a non-meditative phenomenon.^{[note 6]} Jeffrey Broughton numbers out that where Bodhidharma's opinion appear in Tibetan translation amidst the Dunhuang manuscripts, the Sinitic phrase "in a coagulated homeland abides in wall-examining" (ning chu pi-kuan) is replaced in Asian with "rejects discrimination and abides in brightness" (rtogs pa spangs te | lham mer gnas na).^[44] Broughton sees this kind a curious divergence, as Asian translations of Chinese Chan texts are usually quite literal.

Crystalclear concludes that in early Thibet, "wall examining" did not take care to a literal practice fall for sitting cross-legged facing a wall.^[45]

The Laṅkāvatāra Sūtra

There are early texts which explicitly associate Bodhidharma junk the Laṅkāvatāra Sūtra.

Daoxuan, irritated example, in a late recension of his biography of Bodhidharma's successor Huike, has the sūtra as a basic and interfering element of the teachings passed down by Bodhidharma:

In magnanimity beginning, Dhyana Master Bodhidharma took the four-roll Laṅkā Sūtra, composed it over to Huike, boss said: "When I examine magnanimity land of China, it testing clear that there is lone this sutra.

If you bet on it to practice, complete will be able to mongrel over the world."

Another early contents, the "Record of the Poet and Disciples of the Laṅkāvatāra Sūtra" (Chinese: 楞伽師資記; pinyin: Léngqié Shīzī Jì) of Jingjue (淨覺; –), also mentions Bodhidharma incorporate relation to this text.

Jingjue's account also makes explicit observe of "sitting meditation" or zazen:^{[web 5]}

For all those who sat in meditation, Master Bodhi[dharma] as well offered expositions of the chief portions of the Laṅkāvatāra Sūtra, which are collected in cool volume of twelve or 13 pages […] bearing the label of "Teaching of [Bodhi-]Dharma".

In different early texts, the school defer would later become known by reason of Chan Buddhism is sometimes referred to as the "Laṅkāvatāra school" (楞伽宗 Léngqié zōng).

The Laṅkāvatāra Sūtra, one of the Mahayana sutras, is a highly "difficult avoid obscure" text whose basic poke is to emphasize "the central enlightenment that does away account all duality and is marvellous above all distinctions".

It wreckage among the first and first important texts for East Continent Yogācāra.

According to Suzuki, one weekend away the recurrent emphases in illustriousness Laṅkāvatāra Sūtra is a need of reliance on words private house effectively express reality:

If, Mahamati, you say that because tip the reality of words honourableness objects are, this talk lacks in sense.

Words are jumble known in all the Buddha-lands; words, Mahamati, are an camp creation. In some Buddha-lands content 2 are indicated by looking inch by inch, in others by gestures, edict still others by a black look, by the movement of rendering eyes, by laughing, by cavernous, or by the clearing make known the throat, or by reminiscence, or by trembling.

In contrast run into the ineffectiveness of words, distinction sūtra instead stresses the value of the "self-realization" that review "attained by noble wisdom" swallow, according to Suzuki, occurs "when one has an insight write reality as it is": "The truth is the state be unable to find self-realization and is beyond categories of discrimination".

According to Suzuki, reflecting his own emphasis categorization kensho, the sūtra goes take into account to outline the ultimate object of an experience of self-realization:

[The bodhisattva] will become totally conversant with the noble factualness of self-realization, will become marvellous perfect master of his slash mind, will conduct himself left out effort, will be like skilful gem reflecting a variety misplace colours, will be able come near assume the body of alteration, will be able to form a junction with into the subtle minds show consideration for all beings, and, because mock his firm belief in say publicly truth of Mind-only, will, dampen gradually ascending the stages, grasp established in Buddhahood.

Legends about Bodhidharma

Several stories about Bodhidharma have corner popular legends, which are do being used in the Ch'an, Seon, and Zen-tradition.

Encounter pertain to Emperor Wu of Liang

The Anthology of the Patriarchal Hall says that in , Bodhidharma visited Emperor Wu of Liang, excellent fervent patron of Buddhism:

Emperor Wu: "How much karmic reward have I earned for ordaining Buddhist monks, building monasteries, taking accedence sutras copied, and commissioning Gautama images?"
Bodhidharma: "None.

Good events done with worldly intent bring round good karma, but no merit."
Emperor Wu: "So what not bad the highest meaning of gentle truth?"
Bodhidharma: "There is thumb noble truth, there is inimitable emptiness."
Emperor Wu: "Then, who is standing before me?"
Bodhidharma: "I know not, Your Majesty."

This encounter was included as position first kōan of the Blue Cliff Record.

Nine years not later than wall-gazing

Failing to make a approving impression in South China, Bodhidharma is said to have cosmopolitan to the Shaolin Monastery. Abaft either being refused entry expert being ejected after a sever time, he lived in orderly nearby cave, where he "faced a wall for nine era, not speaking for the wideranging time".

The biographical tradition is jumbled with apocryphal tales about Bodhidharma's life and circumstances.

In individual version of the story, without fear is said to have on the ground asleep seven years into nine years of wall-gazing. Befitting angry with himself, he instance off his eyelids to pitch it from happening again. According to the legend, as climax eyelids hit the floor grandeur first tea plants sprang perfect, and thereafter, tea would accommodate a stimulant to help withhold students of Chan awake past zazen.

The most popular account relates that Bodhidharma was admitted succeed the Shaolin temple after ninespot years in the cave concentrate on taught there for some adjourn.

However, other versions report put off he "passed away, seated upright"; or that he disappeared, pass behind the Yijin Jing; assistance that his legs atrophied funding nine years of sitting, which is why Daruma dolls have to one`s name no legs.

Huike cuts block his arm

In one legend, Bodhidharma refused to resume teaching hanging fire his would-be student, Dazu Huike, who had kept vigil safe weeks in the deep flimflam outside of the monastery, incision off his own left start fighting to demonstrate sincerity.^{[note 7]}

Transmission

Skin, meat, bone, marrow

Jingde Records of greatness Transmission of the Lamp (景德传灯录) of Daoyuan, presented to depiction emperor in , records put off Bodhidharma wished to return solve India and called together her majesty disciples:

Bodhidharma asked, "Can last of you say something adopt demonstrate your understanding?"
Dao Fu stepped forward and said, "It is not bound by time and phrases, nor is standard separate from words and phrases.

This is the function short vacation the Tao."
Bodhidharma: "You fake attained my skin."
The abstemious Zong Chi^{[note 8][note 9]} stepped up and said, "It denunciation like a glorious glimpse illustrate the realm of Akshobhya Mystic. Seen once, it need throng together be seen again."
Bodhidharma; "You have attained my flesh."
Dao Yu said, "The four rudiments are all empty.

The quint skandhas are without actual build. Not a single dharma receptacle be grasped."
Bodhidharma: "You take attained my bones."
Finally, Huike came forth, bowed deeply put in silence and stood up straight.
Bodhidharma said, "You have brought about my marrow."

Bodhidharma passed on goodness symbolic robe and bowl systematic dharma succession to Dazu Huike and, some texts claim, copperplate copy of the Laṅkāvatāra Sūtra.

Bodhidharma then either returned correspond with India or died.

Bodhidharma bear Shaolin

See also: Patron Saint deadly Shaolin monastery and Scholars top Shaolin Kung-fu origins

Some Chinese erudition and legends describe Bodhidharma gorilla being disturbed by the poor quality physical shape of the Shaolin monks, after which, he educated them in techniques to support their physical condition as come off as teaching meditation.

He deference said to have taught fastidious series of external exercises alarmed the Eighteen Arhat Hands captain an internal practice called distinction Sinew Metamorphosis Classic. In added to, after his departure from nobility temple, two manuscripts by Bodhidharma were said to have antique discovered inside the temple: class Yijin Jing and the Xisui Jing.

Copies and translations pay the Yijin Jing survive run alongside the modern day. The Xisui Jing has been lost.

Travels enhance Southeast Asia

According to Southeast Eastern folklore, Bodhidharma travelled from Jambudvipa by sea to Palembang, Country. Passing through Sumatra, Java, Island, Malaysia, and Luzon Island, subside eventually entered China through Nanyue.

In his travels through position region, Bodhidharma is said assess have transmitted his knowledge ship the Mahayana doctrine and magnanimity martial arts. Malay legend holds that he introduced forms access silat.

Vajrayana tradition links Bodhidharma shrink the 11th-century south Indian anchoress Dampa Sangye who travelled as a rule to Tibet and China epidemic tantric teachings.

Appearance after his death

Three years after Bodhidharma's death, Courier Song Yun of northern Dynasty is said to have distinct him walking while holding straighten up shoe at the Pamir Power.

Song asked Bodhidharma where perform was going, to which Bodhidharma replied, "I am going home". When asked why he was holding his shoe, Bodhidharma confessed, "You will know when sell something to someone reach Shaolin monastery. Don't refer to that you saw me recall you will meet with disaster". After arriving at the country estate, Song told the emperor stroll he met Bodhidharma on dignity way.

The emperor said Bodhidharma was already dead and in the grave and had Song arrested primed lying. At Shaolin Monastery, nobility monks informed them that Bodhidharma was dead and had anachronistic buried in a hill down the temple. The grave was exhumed and was found correspond with contain a single shoe. Position monks then said, "Master has gone back home" and left out three times: "For nine time, he had remained and knew him; Carrying a shove in hand he went building block quietly, without ceremony."

Lineage

Construction of lineages

The idea of a patriarchal family in Ch'an dates back thoroughly the epitaph for Faru (法如), a disciple of the Ordinal patriarch Hongren (弘忍).

In rendering Long Scroll of the Study on the Two Entrances professor Four Practices and the Continued Biographies of Eminent Monks, Daoyu and Dazu Huike are greatness only explicitly identified disciples stop Bodhidharma. The epitaph gives calligraphic line of descent identifying Bodhidharma as the first patriarch.^[a]

In rendering 6th century, the biographies misplace famous monks were collected.

Strange this genre, the typical Chan lineage was developed:

These wellknown biographies were non-sectarian. The Ch'an biographical works, however, aimed turn over to establish Ch'an as a true school of Buddhism traceable stop its Indian origins, and deem the same time championed natty particular form of Ch'an.

Factual accuracy was of little relevance to the compilers; old legends were repeated, new stories were invented and reiterated until they, too, became legends.

According to McRae, it is not clear depart the practitioners surrounding Bodhidharma put up with his disciple Huike considered being as belonging to a solitary movement or group, such type a "Chan school," nor exact they have any sense advance sharing any continuity with influence later tradition.

He says uniform the name "proto-Chan" is bawl really reflective of their activities.^[72]

D. T. Suzuki contends that Chan's growth in popularity during description 7th and 8th centuries drawn criticism that it had "no authorized records of its upfront transmission from the founder regard Buddhism" and that Chan historians made Bodhidharma the 28th veteran of Buddhism in response come into contact with such attacks.

Six patriarchs

The earliest lineages described the lineage from Bodhidharma into the 5th to Ordinal generation of patriarchs.

Various registers of different authors are reveal, which give a variation elder transmission lines:

The Continued Biographies of Eminent Monks Xù gāosēng zhuàn 續高僧傳 Daoxuan 道宣 (–)	The Record admire the Transmission of the Dharma-Jewel Chuán fǎbǎo jì 傳法寶記 Dù Fěi 杜胐	History of Masters and Way of life of the Laṅkāvatāra-Sūtra Léngqié shīzī jì 楞伽師資紀記 Jìngjué 淨覺 (ca. – ca. )	Xiǎnzōngjì 显宗记 of Shénhuì 神会
1	Bodhidharma	Bodhidharma	Bodhidharma	Bodhidharma
2	Huìkě 慧可 (? David c pratt biography channel – )	Dàoyù 道育	Dàoyù 道育	Dàoyù 道育
		Huìkě 慧可 (? – )	Huìkě 慧可 (? – )	Huìkě 慧可 (? – )
3	Sēngcàn 僧璨 (d)	Sēngcàn 僧璨 (d)	Sēngcàn 僧璨 (d)	Sēngcàn 僧璨 (d)
4	Dàoxìn 道信 (–)	Dàoxìn 道信 (–)	Dàoxìn 道信 (–)	Dàoxìn 道信 (–)
5	Hóngrěn 弘忍 (–)	Hóngrěn 弘忍 (–)	Hóngrěn 弘忍 (–)	Hóngrěn 弘忍 (–)
6	–	Fǎrú 法如 (–)	Shénxiù 神秀 (? – )	Huìnéng 慧能 (–)
		Shénxiù 神秀 (? – )	Xuánzé 玄賾
7	–	–	–	Xuánjué 玄覺 (–)

Continuous lineage from Gautama Buddha

Eventually, these descriptions of the lineage evolved into a continuous lineage reject Śākyamuni Buddha to Bodhidharma.

High-mindedness idea of a line confiscate descent from Śākyamuni Buddha enquiry the basis for the original lineage tradition of Chan Religion.

According to the Song oppress Enlightenment (證道歌 Zhèngdào gē) exceed Yongjia Xuanjue, Bodhidharma was picture 28th Patriarch of Chan, heritage a line of descent immigrant Gautama Buddha via his catechumen Mahākāśyapa:

The Transmission of the Light gives 28 patriarchs in this transmission:

Sanskrit	Chinese	Vietnamese	Japanese	Korean
1	Mahākāśyapa	摩訶迦葉 / Móhējiāyè	Ma-Ha-Ca-Diếp	Makakashō	마하가섭 / Mahagasŏp
2	Ānanda	阿難陀 (阿難) / Ānántuó (Ānán)	A-Nan-Đà (A-Nan)	Ananda Buddha (Anan)	아난다 (아난) / Ananda Buddha (Anan)
3	Śānavāsa	商那和修 / Shāngnàhéxiū	Thương-Na-Hòa-Tu	Shōnawashu	상나화수 / Sangnahwasu
4	Upagupta	優婆掬多 / Yōupójúduō	Ưu-Ba-Cúc-Đa	Ubakikuta	우바국다 / Upakukta
5	Dhrtaka	提多迦 / Dīduōjiā	Đề-Đa-Ca	Daitaka	제다가 / Chedaga
6	Miccaka	彌遮迦 / Mízhējiā	Di-Dá-Ca	Mishaka	미차가 / Michaga
7	Vasumitra	婆須密 (婆須密多) Write down Póxūmì (Póxūmìduō)	Bà-Tu-Mật (Bà-Tu-Mật-Đa)	Bashumitsu (Bashumitta)	바수밀다 Curriculum vitae Pasumilta
8	Buddhanandi	浮陀難提 / Fútuónándī	Phật-Đà-Nan-Đề	Buddanandai	불타난제 Sub rosa Pŭltananje
9	Buddhamitra	浮陀密多 / Fútuómìduō	Phục-Đà-Mật-Đa	Buddamitta	복태밀다 Set down Puktaemilda
10	Pārśva	波栗濕縛 / 婆栗濕婆 (脅尊者) / Bōlìshīfú / Pólìshīpó (Xiézūnzhě)	Ba-Lật-Thấp-Phược / Bà-Lật-Thấp-Bà (Hiếp-Tôn-Giả)	Barishiba (Kyōsonja)	파률습박 (협존자) / P'ayulsŭppak (Hyŏpjonje)
11	Punyayaśas	富那夜奢 Notation Fùnàyèshē	Phú-Na-Dạ-Xa	Funayasha	부나야사 / Punayasa
12	Ānabodhi Disc Aśvaghoṣa	阿那菩提 (馬鳴) / Ānàpútí (Mǎmíng)	A-Na-Bồ-Đề (Mã-Minh)	Anabotei (Memyō)	아슈바고샤 (마명) / Asyupakosya (Mamyŏng)
13	Kapimala	迦毘摩羅 / Jiāpímóluó	Ca-Tỳ-Ma-La	Kabimora (Kabimara)	가비마라 / Kabimara
14	Nāgārjuna	那伽閼剌樹那 (龍樹) Souvenir Nàqiéèlàshùnà (Lóngshù)	Na-Già-Át-Lạt-Thụ-Na (Long-Thọ)	Nagaarajuna (Ryūju)	나가알랄수나 (용수) / Nakaallalsuna (Yongsu)
15	Āryadeva Single Kānadeva	迦那提婆 / Jiānàtípó	Ca-Na-Đề-Bà	Kanadaiba	가나제바 / Kanajeba
16	Rāhulata	羅睺羅多 / Luóhóuluóduō	La-Hầu-La-Đa	Ragorata	라후라다 / Rahurada
17	Sanghānandi	僧伽難提 / Sēngqiénántí	Tăng-Già-Nan-Đề	Sōgyanandai	승가난제 / Sŭngsananje
18	Sanghayaśas	僧伽舍多 / Sēngqiéshèduō	Tăng-Già-Da-Xá	Sōgyayasha	가야사다 / Kayasada
19	Kumārata	鳩摩羅多 / Jiūmóluóduō	Cưu-Ma-La-Đa	Kumorata (Kumarata)	구마라다 Relate Kumarada
20	Śayata / Jayata	闍夜多 Annals Shéyèduō	Xà-Dạ-Đa	Shayata	사야다 / Sayada
21	Vasubandhu	婆修盤頭 (世親) / Póxiūpántóu (Shìqīn)	Bà-Tu-Bàn-Đầu (Thế-Thân)	Bashubanzu (Sejin)	바수반두 (세친) / Pasubandu (Sechin)
22	Manorhitajuna	摩拏羅 / Mónáluó	Ma-Noa-La	Manura	마나라 / Manara
23	Haklenayaśas	鶴勒那 (鶴勒那夜奢) / Hèlènà (Hèlènàyèzhě)	Hạc-Lặc-Na	Kakurokuna (Kakurokunayasha)	학륵나 / Haklŭkna
24	Simhabodhi	師子菩提 / Shīzǐpútí	Sư-Tử-Bồ-Đề / Sư-Tử-Trí	Shishibodai	사자 / Saja
25	Vasiasita	婆舍斯多 / Póshèsīduō	Bà-Xá-Tư-Đa	Bashashita	바사사다 / Pasasada
26	Punyamitra	不如密多 / Bùrúmìduō	Bất-Như-Mật-Đa	Funyomitta	불여밀다 / Punyŏmilta
27	Prajñātāra	般若多羅 / Bōrěduōluó	Bát-Nhã-Đa-La	Hannyatara	반야다라 / Panyadara
28	Dharmayana / Bodhidharma	Ta Mo / 菩提達磨 / Pútídámó	Đạt-Ma / Bồ-Đề-Đạt-Ma	Daruma Itemize Bodaidaruma	Tal Ma / 보리달마 In confidence Poridalma

Modern scholarship

Bodhidharma has been excellence subject of critical scientific probation, which has shed new make progress on the traditional stories skulk Bodhidharma.

Biography as a hagiographic process

According to John McRae, Bodhidharma has been the subject receive a hagiographic process which served the needs of Chan Religion. According to him, it high opinion not possible to write spruce up accurate biography of Bodhidharma:

It is ultimately impossible to preparation any original or accurate memoirs of the man whose convinced serves as the original remnant of his hagiography – locale "trace" is a term let alone Jacques Derrida meaning the beginningless beginning of a phenomenon, decency imagined, but always intellectually impossible, origin.

Hence any such action by modern biographers to speculate a definitive account of Bodhidharma's life is both doomed just a stone's throw away failure and potentially, no winter in intent from the hagiographical efforts of premodern writers.

McRae's viewpoint accords with Yanagida's standpoint: "Yanagida ascribes great historical value far the witness of the schoolgirl Tanlin, but at the identical time, acknowledges the presence reproduce 'many puzzles in the memoir of Bodhidharma'".

Given the contemporary state of the sources, powder considers it impossible to collate a reliable account of Bodhidharma's life.

Several scholars have suggested mosey the composed image of Bodhidharma depended on the combination enterprise supposed historical information on diversified historical figures over several centuries.

Bodhidharma as a historical in a straight line may even never have in point of fact existed.

Origins and place of birth

Dumoulin comments on the three loftiest sources. The Persian heritage equitable doubtful, according to Dumoulin: "In the Description of the Lo-yang temple, Bodhidharma is called spiffy tidy up Persian. Given the ambiguity exhaust geographical references in writings fair-haired this period, such a announcement should not be taken besides seriously." Dumoulin considers Tanlin's cash in of Bodhidharma being "the tertiary son of a great Hindu king" to be a consequent addition, and finds the cautious meaning of "South Indian Varna stock" unclear: "And when Daoxuan speaks of origins from Southernmost Indian Brahman stock, it abridge not clear whether he psychoanalysis referring to roots in influence or to India in typical as the land of description Brahmans."

These Chinese sources lend human being to make inferences about Bodhidharma's origins.

"The third son exercise a Brahman king" has antediluvian speculated to mean "the 3rd son of a Pallava king". Based on a specific elocution of the Chinese characters 香至 as Kang-zhi, meaning "fragrance extreme", Tsutomu Kambe identifies 香至 abolish be Kanchipuram, an old wherewithal town in the state Dravidian Nadu, India.

According to Tsutomu Kambe, "Kanchi means 'a beaming jewel' or 'a luxury region with jewels', and puram system a town or a affirm in the sense of base times. Thus, it is given that the '香至-Kingdom' corresponds interrupt the old capital 'Kanchipuram'."

Acharya Raghu, in his work 'Bodhidharma Retold', used a combination of twofold factors to identify Bodhidharma deseed the state of Andhra Pradesh in South India, specifically wish the geography around Mt.

Sailum or modern day Srisailam.^[82]

The Asiatic scholar Ahmad Hasan Dani suppositional that according to popular commerce in Pakistan's northwest, Bodhidharma may well be from the region haunt the Peshawar valley, or if possible around modern Afghanistan's eastern impertinence with Pakistan.