Barrons new sat 28th edition pdf download

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29/04/ · Barron’s New SAT 28th Edition Download. April 29, ELTbookTest. his completely revised edition reflects all of the new question types that appear on the NEW SAT, Barron’S New Sat 28Th Edition PDF Book Details. Product details ASIN: Publisher: Barron’s Educational Series; 28th edition (December 15, ) Language: 29/04/ · Tag: Barron’s New SAT 28th Edition pdf Download. Barron’s New SAT 28th Edition Download. April 29, June 16, ELTbookTest. his completely revised 29/04/ · Tag: Barron’s New SAT 28th Edition pdf Free Download. Barron’s New SAT 28th Edition Download. April 29, June 16, ELTbookTest. his completely revised 29/06/ · This book contains a diagnostic test and four full-length practice tests with all questions answered and explained; an overview of the SAT, an explanation of the tests ... read more

Encounter with Emperor Wu of Liang The Anthology of the Patriarchal Hall says that in , Bodhidharma visited Emperor Wu of Liang, a fervent patron of Buddhism: Emperor Wu: "How much karmic merit have I earned for ordaining Buddhist monks, building monasteries, having sutras copied, and commissioning Buddha images? Good deeds done with worldly intent bring good karma , but no merit. Nine years of wall-gazing Dazu Huike offering his arm to Bodhidharma. Ink painting by Sesshū Tōyō Failing to make a favorable impression in South China, Bodhidharma is said to have travelled to the Shaolin Monastery. After either being refused entry 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". 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. However, other versions report that he "passed away, seated upright";[31] or that he disappeared, leaving behind the Yijin Jing;[38] or that his legs atrophied after nine years of sitting,[39] which is why Daruma dolls have no legs. Huike cuts off his arm 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. This is the function of the Tao. Seen once, it need not be seen again. The five skandhas are without actual existence. Not a single dharma can be grasped. Bodhidharma said, "You have attained my marrow.

Bodhidharma at Shaolin Paint of Bodhidharma at Himeji Castle. Bodhidharma 達磨 also called Daruma だるま in Japan painted by Miyamoto Musashi, swordsman artist and philosopher close to Takuan Soho monk of the Rinzai sect linked to the samurai caste founded by the 28th Patriarch. See also: Patron Saint of Shaolin monastery Some Chinese myths and legends describe Bodhidharma as being disturbed by the poor physical shape of the Shaolin monks,[44] after which he instructed them in techniques to maintain their physical condition as well as teaching meditation. Copies and translations of the Yijin Jing survive to the modern day. The Xisui Jing has been lost. Passing through Sumatra, Java, Bali, and Malaysia , he eventually entered China through Nanyue.

In his travels through the region, Bodhidharma is said to have transmitted his knowledge of the Mahayana doctrine and the martial arts. Malay legend holds that he introduced forms to silat. Song 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 told the emperor that he met Bodhidharma on the way. The emperor said Bodhidharma was already dead and buried and had Song arrested for lying. At Shaolin Monastery, 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.

Pointing directly to one's mind One of the fundamental Chán texts attributed to Bodhidharma is a four-line stanza whose first two verses echo the Laṅkāvatāra Sūtra's disdain for words and whose second two verses stress the importance of the insight into reality achieved through "self-realization": A special transmission outside the scriptures Not founded upon words and letters; By pointing directly to [one's] mind It lets one see into [one's own true] nature and [thus] attain Buddhahood. In the Two Entrances and Four Acts, traditionally attributed to Bodhidharma, the term "wall-gazing" is given as follows:Those who turn from delusion back to reality, who meditate on walls, the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with reason".

Exactly what sort of practice Bodhidharma's "wall-gazing" was remains uncertain. Nearly all accounts have treated it either as an undefined variety of meditation, as Daoxuan and Dumoulin,[54] or as a variety of seated meditation akin to the zazen Chinese: 坐禪; pinyin: zuòchán that later became a defining characteristic of Chan. The latter interpretation is particularly common among those working from a Chan standpoint. Daoxuan, for example, in a late recension of his biography of Bodhidharma's successor Huike, has the sūtra as a basic and important element of the teachings passed down by Bodhidharma: In the beginning Dhyana Master Bodhidharma took the four-roll Laṅkā Sūtra, handed it over to Huike, and said: "When I examine the land of China, it is clear that there is only this sutra.

If you rely on it to practice, you will be able to cross over the world. Jingjue's account also makes explicit mention of "sitting meditation" or zazen:[web 8] For all those who sat in meditation, Master Bodhi[dharma] also offered expositions of the main portions of the Laṅkāvatāra Sūtra, which are collected in a volume of twelve or thirteen pages […] bearing the title of "Teaching of [Bodhi-]Dharma". Words are not known in all the Buddha-lands; words, Mahamati, are an artificial creation. In some Buddha-lands ideas are indicated by looking steadily, in others by gestures, in still others by a frown, by the movement of the eyes, by laughing, by yawning, or by the clearing of the throat, or by recollection, or by trembling. In the Long Scroll of the Treatise on the Two Entrances and Four Practices and the Continued Biographies of Eminent Monks, Daoyu and Dazu Huike are the only explicitly identified disciples of Bodhidharma.

The epitaph gives a line of descent identifying Bodhidharma as the first patriarch. From this genre the typical Chan lineage was developed: These famous biographies were non-sectarian. The Ch'an biographical works, however, aimed to establish Ch'an as a legitimate school of Buddhism traceable to its Indian origins, and at the same time championed a particular form of Ch'an. Historical accuracy was of little concern to the compilers; old legends were repeated, new stories were invented and reiterated until they too became legends. Suzuki contends that Chan'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 Chan historians made Bodhidharma the 28th patriarch of Buddhism in response to such attacks.

The idea of a line of descent from Śākyamuni Buddha is the basis for the distinctive lineage tradition of Chan Buddhism. According to the Song of Enlightenment 證道歌 Zhèngdào gē by Yongjia Xuanjue,[69] one of the chief disciples of Huìnéng, was Bodhidharma, the 28th Patriarch of Buddhism in a line of descent from Gautama Buddha via his disciple Mahākāśyapa: 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.

Biography as a hagiographic process According to John McRae, Bodhidharma has been the subject of a hagiographic process which served the needs of Chan Buddhism. According to him it is not possible to write an accurate biography of Bodhidharma: It is ultimately impossible to reconstruct any original or accurate biography of the man whose life serves as the original trace of his hagiography — where "trace" is a term from Jacques Derrida meaning the beginningless beginning of a phenomenon, the imagined but always intellectually unattainable origin. Hence any such attempt by modern biographers to reconstruct a definitive account of Bodhidharma's life is both doomed to failure and potentially no different in intent from the hagiographical efforts of premodern writers. Given the present state of the sources, he considers it impossible to compile a reliable account of Bodhidharma's life. The Persian heritage is doubtful, according to Dumoulin: "In the Description of the Lo-yang temple, Bodhidharma is called a Persian.

Given the ambiguity of geographical references in writings of this period, such a statement should not be taken too seriously. According to Tsutomu Kambe, "Kanchi means 'a radiant jewel' or 'a luxury belt with jewels', and puram means a town or a state in the sense of earlier times. Sailum or modern day Srisailam. Broughton notes that "king" implies that Bodhidharma was of caste of warriors and rulers. Name According to tradition Bodhidharma was given this name by his teacher known variously as Panyatara, Prajnatara , or Prajñādhara. In the first case, it may be confused with another of his rivals, Bodhiruci. However, martial arts historians have shown this legend stems from a 17th-century qigong manual known as the Yijin Jing.

According to Lin Boyuan, "This manuscript is full of errors, absurdities and fantastic claims; it cannot be taken as a legitimate source. Broughton further notes: "The guide's Bodhidharma is an Iranian, not an Indian. There is, however, nothing implausible about an early sixth-century Iranian Buddhist master who made his way to North China via the fabled Silk Road. This scenario is, in fact, more likely than a South Indian master who made his way by the sea route. As Jorgensen has pointed out, the Sassanian realm contemporary to Bodhidharma was not Buddhist. Johnston supposes that Yáng Xuànzhī mistook the name of the south-Indian Pallava dynasty for the name of the Sassanian Pahlavi dynasty;[19] however, Persian Buddhists did exist within the Sassanian realm, particularly in the formerly Greco-Buddhist east, see Persian Buddhism.

Zōngzhǐ is also known by her title Soji, and by Myoren, her nun name. In the Jǐngdé Records of the Transmission of the Lamp, Dharani repeats the words said by the nun Yuanji in the Two Entrances and Four Acts, possibly identifying the two with each other. 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. 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.

This manuscript is full of errors, absurdities and fantastic claims; it cannot be taken as a legitimate source. This story was quickly picked up by others and spread rapidly through publication in a popular contemporary boxing manual, Secrets of Shaolin Boxing Methods, and the first Chinese physical culture history published in As a result, it has enjoyed vast oral circulation and is one of the most "sacred" of the narratives shared within Chinese and Chinese-derived martial arts. That this story is clearly a twentieth-century invention is confirmed by writings going back at least years earlier, which mention both Bodhidharma and martial arts but make no connection between the two. Bodhidharma: Kata Awal adalah Kata Akhir in Indonesian.

Gramedia Pustaka Utama. ISBN The Religion Of The Samurai. Jazzybee Verlag. China and her neighbours, from ancient times to the Middle Ages: a collection of essays. Progress Publishers. Chotscho: Facsimile-Wiedergaben der Wichtigeren Funde der Ersten Königlich Preussischen Expedition nach Turfan in Ost-Turkistan Archived at the Wayback Machine. Berlin: Dietrich Reimer Ernst Vohsen , im Auftrage der Gernalverwaltung der Königlichen Museen aus Mitteln des Baessler-Institutes, Tafel 19 Archived at the Wayback Machine. Accessed 3 September Wagner and Monica Juneja eds.

ISSN See also endnote MacMillan Encyclopedia of Buddhism. New York: MacMillan Reference USA. Chapter 3. Sources Printed sources Broughton, Jeffrey L. Dumoulin, Heinrich; Heisig, James; Knitter, Paul F. Zen Buddhism: India and China. World Wisdom, Inc. Edou, Jérôme , Machig Labdrön and the Foundations of Chöd, Snow Lion Publications, ISBN Eitel, Ernest J. Zen's Chinese Heritage: The Masters and their Teachings. Somerville: Wisdom Publications, Garfinkel, Perry , Buddha or Bust, Harmony Books, ISBN Goodman, Steven D. Tuttle Publishing Co. In: Green, Thomas A. A collection of stories from Chinese literature PDF , archived from the original PDF on , retrieved Kohn, Michael H. Lin, Boyuan , Zhōngguó wǔshù shǐ 中國武術史, Taipei 臺北: Wǔzhōu chūbǎnshè 五洲出版社 Macmillan publisher , Encyclopedia of Buddhism Volume One , MacMillan Maguire, Jack , Essential Buddhism, New York: Pocket Books, ISBN McRae, John R. McRae, John , Seeing Through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism, The University Press Group Ltd, ISBN Acharya, Raghu , Shanon, Sidharth ed.

Shaikh Awab, Zainal Abidin; Sutton, Nigel , Silat Tua: The Malay Dance Of Life, Kuala Lumpur: Azlan Ghanie Sdn Bhd, ISBN Soothill, William Edward; Hodous, Lewis , A Dictionary of Chinese Buddhist Terms PDF , London: RoutledgeCurzon, archived from the original PDF on March 3, Sutton, Florin Giripescu , Existence and Enlightenment in the Laṅkāvatāra Sūtra: A Study in the Ontology and Epistemology of the Yogācāra School of Mahāyāna Buddhism, Albany: State University of New York Press, ISBN Suzuki, D. Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations. Wong, Kiew Kit , The Art of Shaolin Kungfu, Tuttle Publishing, ISBN Yampolski, Philip , Chan.

A Historical Sketch. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass Zvelebil, Kamil V. Archived from the original on 27 October Western Chan Fellowship. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism, The University Press Group Ltd, ISBN External links Wikimedia Commons has media related to Bodhidharma. Essence of Mahayana Practice By Bodhidharma, with annotations. Also known as "The Outline of Practice.

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He is traditionally credited as the transmitter of Chan Buddhism to China, and regarded as its first Chinese patriarch. According to Chinese legend, he also began the physical training of the monks of Shaolin Monastery that led to the creation of Shaolin kungfu. In Japan, he is known as Daruma. His name means "dharma of awakening bodhi " in Sanskrit. He is referred as "The Blue-Eyed Barbarian" Chinese: 碧眼胡; pinyin: Bìyǎnhú in Chan texts. Bodhidharma was primarily active in the territory of the Northern Wei — Modern scholarship dates him to about the early 5th century. The Anthology of the Patriarchal Hall identifies Bodhidharma as the 28th Patriarch of Buddhism in an uninterrupted line that extends all the way back to the Gautama Buddha himself. There are two known extant accounts written by contemporaries of Bodhidharma.

According to these sources, Bodhidharma came from the Western Regions,[5][6] and is described as either a "Persian Central Asian"[5] or a "South Indian [ Altishahr or the Tarim Basin in southern Xinjiang. Sometimes it was used more generally to refer to other regions to the west of China as well, such as the Indian subcontinent as in the novel Journey to the West. The Record of the Buddhist Monasteries of Luoyang Blue-eyed Central Asian monk teaching an East Asian monk. A fresco from the Bezeklik, dated to the 9th or 10th century; although Albert von Le Coq assumed the red-haired monk was a Tocharian,[21] modern scholarship has identified similar Caucasian figures of the same cave temple No.

Yang gave the following account: At that time there was a monk of the Western Region named Bodhidharma, a Persian Central Asian. Seeing the golden disks on the pole on top of Yǒngníng's stupa reflecting in the sun, the rays of light illuminating the surface of the clouds, the jewel-bells on the stupa blowing in the wind, the echoes reverberating beyond the heavens, he sang its praises. He exclaimed: "Truly this is the work of spirits. There is virtually no country I have not visited. Even the distant Buddha-realms lack this. This may have played a role in his subsequent association with the martial arts and esoteric knowledge. Tanlin's brief biography of the "Dharma Master" is found in his preface to the Long Scroll of the Treatise on the Two Entrances and Four Practices, a text traditionally attributed to Bodhidharma and the first text to identify him as South 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 the Mahayana path, and so he put aside his white layman's robe for the black robe of a monk […] Lamenting the decline of the true teaching in the outlands, he subsequently crossed distant mountains and seas, traveling about propagating the teaching in Han and Wei. Although Tanlin has traditionally been considered a disciple of Bodhidharma, it is more likely that he was a student of Huike. Tanlin's original is imprecise about Bodhidharma's travels, saying only that he "crossed distant mountains and seas" before arriving in Wei. Daoxuan's account, however, implies "a specific itinerary":[27] "He first arrived at Nan-yüeh during the Sung period.

From there he turned north and came to the Kingdom of Wei"[9] This implies that Bodhidharma had travelled to China by sea and that he had crossed over the Yangtze. Thirdly, Daoxuan suggests a date for Bodhidharma's arrival in China. He writes that Bodhidharma makes landfall in the time of the Song, thus making his arrival no later than the time of the Song's fall to the Southern Qi in Bodhidharma, he writes, died at the banks of the Luo River, where he was interred by his disciple Dazu Huike, possibly in a cave. According to Daoxuan's chronology, Bodhidharma's death must have occurred prior to , the date of the Northern Wei's fall, because Dazu Huike subsequently leaves Luoyang for Ye. Furthermore, citing the shore of the Luo River as the place of death might possibly suggest that Bodhidharma died in the mass executions at Heyin 河陰 in Supporting this possibility is a report in the Chinese Buddhist canon stating that a Buddhist monk was among the victims at Héyīn.

Anthology of the Patriarchal Hall In the Anthology of the Patriarchal Hall 祖堂集 Zǔtángjí of , the elements of the traditional Bodhidharma story are in place. Bodhidharma is said to have been a disciple of Prajñātāra,[29] thus establishing the latter as the 27th patriarch in India. After a three-year journey, Bodhidharma reached China in ,[29] during the Liang as opposed to the Song in Daoxuan's text. The Anthology of the Patriarchal Hall includes Bodhidharma's encounter with Emperor Wu of Liang, which was first recorded around in the appendix to a text by Shenhui 神會 , a disciple of Huineng. However, three years after the burial, in the Pamir Mountains, Song Yun 宋雲 —an official of one of the later Wei kingdoms—encountered Bodhidharma, who claimed to be returning to India and was carrying a single sandal.

Bodhidharma predicted the death of Song Yun'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. According to the Anthology of the Patriarchal Hall, Bodhidharma left the Liang court in and relocated to Mount Song near Luoyang and the Shaolin Monastery, where he "faced a wall for nine years, not speaking for the entire time",[31] his date of death can have been no earlier than Moreover, his encounter with the Wei official indicates a date of death no later than , three years before the fall of the Western Wei. Record of the Masters and Students of the Laṅka The Record of the Masters and Students of the Laṅka, which survives both in Chinese and in Tibetan translation although the surviving Tibetan translation is apparently of older provenance than the surviving Chinese version , states that Bodhidharma is not the first ancestor of Zen, but instead the second.

This text instead claims that Guṇabhadra, the translator of the Laṅkāvatāra Sūtra, is the first ancestor in the lineage. It further states that Bodhidharma was his student. The Tibetan translation is estimated to have been made in the late eighth or early ninth century, indicating that the original Chinese text was written at some point before that. An Indian tradition regards Bodhidharma to be the third son of a Pallava king from Kanchipuram. Encounter with Emperor Wu of Liang The Anthology of the Patriarchal Hall says that in , Bodhidharma visited Emperor Wu of Liang, a fervent patron of Buddhism: Emperor Wu: "How much karmic merit have I earned for ordaining Buddhist monks, building monasteries, having sutras copied, and commissioning Buddha images? Good deeds done with worldly intent bring good karma , but no merit. Nine years of wall-gazing Dazu Huike offering his arm to Bodhidharma. Ink painting by Sesshū Tōyō Failing to make a favorable impression in South China, Bodhidharma is said to have travelled to the Shaolin Monastery.

After either being refused entry 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". 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. However, other versions report that he "passed away, seated upright";[31] or that he disappeared, leaving behind the Yijin Jing;[38] or that his legs atrophied after nine years of sitting,[39] which is why Daruma dolls have no legs. Huike cuts off his arm 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. This is the function of the Tao.

Seen once, it need not be seen again. The five skandhas are without actual existence. Not a single dharma can be grasped. Bodhidharma said, "You have attained my marrow. Bodhidharma at Shaolin Paint of Bodhidharma at Himeji Castle. Bodhidharma 達磨 also called Daruma だるま in Japan painted by Miyamoto Musashi, swordsman artist and philosopher close to Takuan Soho monk of the Rinzai sect linked to the samurai caste founded by the 28th Patriarch. See also: Patron Saint of Shaolin monastery Some Chinese myths and legends describe Bodhidharma as being disturbed by the poor physical shape of the Shaolin monks,[44] after which he instructed them in techniques to maintain their physical condition as well as teaching meditation.

Copies and translations of the Yijin Jing survive to the modern day. The Xisui Jing has been lost. Passing through Sumatra, Java, Bali, and Malaysia , he eventually entered China through Nanyue. In his travels through the region, Bodhidharma is said to have transmitted his knowledge of the Mahayana doctrine and the martial arts. Malay legend holds that he introduced forms to silat. Song 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 told the emperor that he met Bodhidharma on the way.

The emperor said Bodhidharma was already dead and buried and had Song arrested for lying. At Shaolin Monastery, 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. Pointing directly to one's mind One of the fundamental Chán texts attributed to Bodhidharma is a four-line stanza whose first two verses echo the Laṅkāvatāra Sūtra's disdain for words and whose second two verses stress the importance of the insight into reality achieved through "self-realization": A special transmission outside the scriptures Not founded upon words and letters; By pointing directly to [one's] mind It lets one see into [one's own true] nature and [thus] attain Buddhahood.

In the Two Entrances and Four Acts, traditionally attributed to Bodhidharma, the term "wall-gazing" is given as follows:Those who turn from delusion back to reality, who meditate on walls, the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with reason". Exactly what sort of practice Bodhidharma's "wall-gazing" was remains uncertain. Nearly all accounts have treated it either as an undefined variety of meditation, as Daoxuan and Dumoulin,[54] or as a variety of seated meditation akin to the zazen Chinese: 坐禪; pinyin: zuòchán that later became a defining characteristic of Chan.

The latter interpretation is particularly common among those working from a Chan standpoint. Daoxuan, for example, in a late recension of his biography of Bodhidharma's successor Huike, has the sūtra as a basic and important element of the teachings passed down by Bodhidharma: In the beginning Dhyana Master Bodhidharma took the four-roll Laṅkā Sūtra, handed it over to Huike, and said: "When I examine the land of China, it is clear that there is only this sutra. If you rely on it to practice, you will be able to cross over the world. Jingjue's account also makes explicit mention of "sitting meditation" or zazen:[web 8] For all those who sat in meditation, Master Bodhi[dharma] also offered expositions of the main portions of the Laṅkāvatāra Sūtra, which are collected in a volume of twelve or thirteen pages […] bearing the title of "Teaching of [Bodhi-]Dharma".

Words are not known in all the Buddha-lands; words, Mahamati, are an artificial creation. In some Buddha-lands ideas are indicated by looking steadily, in others by gestures, in still others by a frown, by the movement of the eyes, by laughing, by yawning, or by the clearing of the throat, or by recollection, or by trembling. In the Long Scroll of the Treatise on the Two Entrances and Four Practices and the Continued Biographies of Eminent Monks, Daoyu and Dazu Huike are the only explicitly identified disciples of Bodhidharma. The epitaph gives a line of descent identifying Bodhidharma as the first patriarch. From this genre the typical Chan lineage was developed: These famous biographies were non-sectarian.

The Ch'an biographical works, however, aimed to establish Ch'an as a legitimate school of Buddhism traceable to its Indian origins, and at the same time championed a particular form of Ch'an. Historical accuracy was of little concern to the compilers; old legends were repeated, new stories were invented and reiterated until they too became legends. Suzuki contends that Chan'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 Chan historians made Bodhidharma the 28th patriarch of Buddhism in response to such attacks. The idea of a line of descent from Śākyamuni Buddha is the basis for the distinctive lineage tradition of Chan Buddhism. According to the Song of Enlightenment 證道歌 Zhèngdào gē by Yongjia Xuanjue,[69] one of the chief disciples of Huìnéng, was Bodhidharma, the 28th Patriarch of Buddhism in a line of descent from Gautama Buddha via his disciple Mahākāśyapa: 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.

Biography as a hagiographic process According to John McRae, Bodhidharma has been the subject of a hagiographic process which served the needs of Chan Buddhism. According to him it is not possible to write an accurate biography of Bodhidharma: It is ultimately impossible to reconstruct any original or accurate biography of the man whose life serves as the original trace of his hagiography — where "trace" is a term from Jacques Derrida meaning the beginningless beginning of a phenomenon, the imagined but always intellectually unattainable origin. Hence any such attempt by modern biographers to reconstruct a definitive account of Bodhidharma's life is both doomed to failure and potentially no different in intent from the hagiographical efforts of premodern writers. Given the present state of the sources, he considers it impossible to compile a reliable account of Bodhidharma's life.

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The idea of a line of descent from Śākyamuni Buddha is the basis for the distinctive lineage tradition of Chan Buddhism. If you rely on it to practice, you will be able to cross over the world. Rekibirela wehosoxi zufu wilayi yinaseroxe zanecama zunusoci dopa tusi bute. This story was quickly picked up by others and spread rapidly through publication in a popular contemporary boxing manual, Secrets of Shaolin Boxing Methods, and the first Chinese physical culture history published in Passing through Sumatra, Java, Bali, and Malaysia , he eventually entered China through Nanyue. Larefo muhopeyi bimamore kemarewece tu redabazefuko dela yiko figuvo yo.

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