Introduction

Bodhidharma, an Indian monk traditionally regarded as the first patriarch of the Chinese Chan (Zen) tradition, is a semi-legendary figure whose biography is intertwined with myth, doctrine, and symbolism. Revered as the 28th patriarch in an unbroken line of transmission from the historical Buddha, Bodhidharma is said to have brought a distinct form of meditative Buddhism to China in the early 5th or 6th century CE. His emphasis on direct realization through meditation, rather than reliance on scriptures or rituals, became foundational to the Chan school. Despite scant historical records, Bodhidharma’s legacy profoundly shaped East Asian Buddhism, particularly in China, Korea, and Japan.

Historical Background

Origins and Journey to China

Traditional sources, such as the Xu Gaoseng Zhuan compiled by Daoxuan in the 7th century, identify Bodhidharma as a South Indian prince—specifically, the third son of a Brahmin king. Disillusioned with worldly life, he became a Buddhist monk and journeyed across mountains and seas to spread the Dharma, eventually arriving in China. While Daoxuan’s version claims he traveled by sea to southern China, other sources suggest a land route through Central Asia.

Modern scholarship generally agrees that Bodhidharma arrived in northern China during the early 6th century, where he encountered a growing interest in Buddhist meditation. One of the earliest and most historically grounded biographies, found in the Bodhidharma Anthology attributed to Tanlin, describes him as a rigorous teacher focused on meditative practice rather than scholastic learning.

Encounter with Emperor Wu

A central anecdote in Bodhidharma’s legend involves his meeting with Emperor Wu of the Liang dynasty, a devout Buddhist known for temple construction and scriptural patronage. When the emperor asked what merit he had accumulated from these acts, Bodhidharma famously replied, “No merit at all.” This confrontation underscored his radical teaching: liberation comes not through external works but through inner realization.

Following this disappointing encounter, Bodhidharma is said to have traveled to the Shaolin Monastery on Mount Song.

Doctrinal Teachings

Entrance by Principle and Practice

Bodhidharma’s core teaching, as preserved by his disciple Tanlin, is divided into two approaches: entrance by principle (liru) and entrance by practice (xingru).

• Entrance by Principle: This involves an awakening to one’s inherent Buddha-nature. It is the sudden realization that all beings are identical in their essential nature (dharmatā). To “tally with principle” is to abide in a state of deep meditative stillness—sometimes metaphorically described as “wall-gazing” (biguan).
• Entrance by Practice: This encompasses four essential practices:
  • Acceptance of suffering without complaint
  • Understanding impermanence, or that fortune and misfortune arise from conditions
  • Seeking nothing, in alignment with non-attachment
  • Abiding in purity, meaning to remain free from delusion and duality

These principles would lay the foundation for what became the Chan emphasis on non-conceptual meditation and internal realization.

Influence and Legacy

Transmission and Disciples

Bodhidharma’s teachings were reportedly passed to his foremost disciple, Huike, who became the second patriarch of Chan. A famous story relates how Huike cut off his own arm to demonstrate his sincerity and commitment to learning from Bodhidharma. Huike later transmitted the lineage, which eventually included eminent figures such as Sengcan, Daoxin, and Hongren, culminating in the great sixth patriarch, Huineng.

The Lankavatara Sutra and Esoteric Connections

Some early sources claim that Bodhidharma transmitted the Lankavatara Sutra to Huike, positioning it as a central text in early Chan. This sutra, emphasizing mind-only (cittamātra) doctrine and the ineffability of ultimate truth, aligns with the Chan suspicion of dualistic language and conceptual thinking.

Later legends, particularly in Tibet and Japan, connected Bodhidharma with supernatural powers and tantric insights. For instance, the term “abiding in brightness” was used in Tibetan translations, reflecting a possible esoteric reinterpretation of his teachings.

Iconography and Popular Culture

Bodhidharma is often depicted in East Asian art with exaggerated features: a bearded, wide-eyed monk with a fierce gaze. In Japan, he is popularly known as Daruma and associated with the Daruma doll, a symbol of resilience and perseverance. The doll’s weighted base allows it to return upright when pushed over, reflecting the Zen proverb: “Fall down seven times, get up eight.”

Additionally, Shaolin legends credit Bodhidharma with introducing a system of physical training that eventually evolved into Shaolin Kung Fu. Although historically unlikely, this claim underscores his mythic stature and enduring influence.

Historicity and Scholarly Debate

Despite his profound impact on East Asian Buddhism, the historical details of Bodhidharma’s life remain elusive. Scholars like Jeffrey Broughton and Bernard Faure emphasize that much of the traditional account likely arose through hagiographic layering and retrospective construction. In particular, the eighth-century Chan master Shenhui is thought to have played a significant role in shaping Bodhidharma’s image as the founding patriarch of an Indian-Chinese lineage.

The composite figure of Bodhidharma—part historical teacher, part symbolic archetype—continues to serve as a touchstone for Buddhist practitioners, especially within Zen traditions.

Bibliography

• Broughton, Jeffrey L. The Bodhidharma Anthology: The Earliest Records of Zen. Berkeley: University of California Press, 1999.
• Dumoulin, Heinrich. Zen Buddhism: A History. Vol. 1: India and China. New York: Macmillan, 1988.
• Faure, Bernard. “Bodhidharma as Textual and Religious Paradigm.” History of Religions 25, no. 3 (1986): 187–198.
• Faure, Bernard. Le Traité de Bodhidharma: Première anthologie du bouddhisme Chan. Paris: Le Mail, 1986.
• Irons, Edward A. Encyclopedia of Buddhism. New York: Facts On File, 2008.
• Red Pine (trans.). The Zen Teachings of Bodhidharma. New York: North Point Press, 1987.
• Yanagida, Seizan, ed. and trans. Daruma no goroku. Tokyo: Chikuma Shobō, 1969.