Bodhidharma then either returned to India or died.

" James T. Ulak, head of Collections and Research substantiated the history of Bodhidharma paintings depicting him wearing lavish red robes, prior to ever being made into a doll, in his article entitled Japanese Works in The Art Institute of Chicago.

Huineng discusses the famous story of Bodhidharma telling Emperor Wu of Liang that his good deeds would bring him no merit.

The Transmission of the Lamp records that he “ attended Huike for two years ” after which Huike passed on the robe of Bodhidharma and Bodhidharma ’ s Dharma ( generally considered to be the Lankavatara Sutra ), making him the Third Patriarch of Chan.

Sengcan, like Bodhidharma and Huike before him, was reputed to be a devotee and specialist in the study of the Lankavatara Sutra, which taught the elimination of all duality and the “ forgetting of words and thoughts ”, stressing the contemplation of wisdom.

In the morning Bodhidharma asked him why he was there.

In the legends of the Zen tradition, the Shōbōgenzō has been handed down from teacher to student going all the way back to the Buddha when he transmitted the Shobogenzo to his disciple Mahākāśyapa thus beginning the Zen lineage that Bodhidharma brought to China.

Zhiyi and Bodhidharma were contemporaneous ,< ref name =" nanzan-u. ac. jp "> Swanson, Paul L. ( 2002 ).

He also wrote that Bodhidharma expressed praise for the beauty of the Buddhist temples in Luoyang, and that he chanted the name of the Buddha frequently:

Legendary accounts link the origin of Shaolinquan to the spread of Buddhism from India during the early 5th century AD, with the figure of Bodhidharma, to China.

The first Shaolin Monastery abbot was Batuo ( also called Fotuo or Buddhabhadra, not to be confused with Bodhidharma ) a dhyana master who came to China from India in 464 to spread Buddhist teachings.

An example is provided by Wong Kiew Kit, who writes: " It was during this time that the Venerable Bodhidharma came from India to China to spread Buddhism.

The first of two prefaces of the manual traces this qigong style's succession from Bodhidharma to the Chinese general Li Jing via " a chain of Buddhist saints and martial heroes.

The actual authorship by Bodhidharma is disputed, but the Third Gate titled " Two Kinds of Entrances " ( 二種入 ) is considered by one of its translators, Red Pine ( Bill Porter ), to be the one most likely actually from Bodhidharma.

This edition by Guṇabhadra is said to be the one handed down from the founder of Chinese Zen, Bodhidharma, to the Second Patriarch, Huike, saying:

According to the Jingde of the Lamp, after Bodhidharma, a Buddhist monk from South India, left the court of the Liang emperor Wu in 527, he eventually found himself at the Shaolin Monastery, where he “ faced a wall for nine years, not speaking for the entire time ”.

Doshin So recalled in his book that he had become aware to follow Bodhidharma for his revelation and also expand the fighting techniques ( 阿羅漢乃拳 ) which was believed to be transferred from India and was painted on the wall of Byakue-den chapel at Shaolin Temple.

They represent Bodhidharma, an East Indian who founded Zen about 1500 years ago ; according to legend, he removed his own eyelids to prevent sleep from breaking his concentration, and his limbs withered after prolonged meditation.

: A monk asked Zhaozhou, " Why did the ancestral founder ( i. e., Bodhidharma ) come from the west?

The first of two prefaces of the manual traces this qigong style's succession from Bodhidharma to the Chinese general Li Jing via " a chain of Buddhist saints and martial heroes.

Suzuki contends that Ch ' an'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 Ch ' an historians made Bodhidharma the 28th patriarch of Buddhism in response to such attacks.

The earliest lineages described the lineage from Bodhidharma to Huining.

In the Song of Enlightenment ( 證道歌 Zhèngdào gē ) of Yongjia Xuanjue ( 665-713 )— one of the chief disciples of Huìnéng, the 6th patriarch of Chan Buddhism — it is written that Bodhidharma was the 28th patriarch in a line of descent from Mahākāśyapa, a disciple of Śākyamuni Buddha, and the first patriarch of Chan Buddhism:

In addition to giving a special importance to Puhua's ringing bell, it is particularly striking as a story of Buddhist resurrection that equals the famous resurrection story of Bodhidharma, the Indian master who brought the Ekayana school from India to China, which became the Chan sect of Buddhism.

In the Song of Enlightenment ( 證道歌 Zhèngdào gē ) of Yongjia Xuanjue ( 永嘉玄覺, 665 – 713 ), one of the chief disciples of Huìnéng, it is written that Bodhidharma was the 28th patriarch in a line of descent from Mahākāśyapa, a disciple of Śākyamuni Buddha, and the first patriarch of Chán Buddhism.

It moved from the Bodhidharma temple to the present site in 1925, and was intended for the enrollment of Taiwanese students, as all the " first " middle schools were reserved for the Japanese except for Taichung First Middle School ( which was founded by a group of local elites in Taichung ).

This followed the Buddhist Chan or Zen lineage from Shakyamuni to Mahakasyapa, and finally to Bodhidharma.

It is said that Bodhidharma brought the Tao back to China to begin the Later 18 Eastern Lineages, following the Zen lineage from Bodhidharma to the sixth and last Chan Patriarch Huineng.

In the Two Entrances and Four Acts and the Continued Biographies of Eminent Monks, Daoyu and Huike are the only explicitly identified disciples of Bodhidharma.

Other famous works by Sesshū include the Buddhist picture Huike Offering His Arm to Bodhidharma, painted in 1496 and designated as National Treasure of Japan in 2004, and a pair of decorative screens depicting flowers and birds.

Huike Offering His Arm to Bodhidharma ( 1496 )

* Huike Offering His Arm to Bodhidharma ( Daruma and Hui K ’ o ) ( 1496 ; Sainen-ji, Aichi, Japan )

However, the Lamp records claim that after giving Sengcan Dharma transmission, Huike warned Sengcan to live in the mountains and “ Wait for the time when you can transmit the Dharma to someone else .” as a prediction made to Bodhidharma ( Huike ’ s teacher ) by Prajnadhara, the twenty-seventh Chan ancestor in India, foretold of a coming calamity.

Legend has it that Bodhidharma initially refused to teach Huike.

Huike stood in the snow outside Bodhidharma ’ s cave all night, until the snow reached his waist.

Huike said to Bodhidharma, “ My mind is anxious.

According to the Denkoroku, when Huike and Bodhidharma were climbing up Few Houses Peak, Bodhidharma asked, “ Where are we going ?”

Bodhidharma passed on the symbolic robe and bowl of dharma succession to Huike and, some texts claim, a copy of the Lankavatara Sutra.

However, what form Huike and Bodhidharma ’ s meditation took ( which Tao-hsuan labelled ju shih an-hsin wei pi-kuan (“ wall gazing ” or “ wall contemplation ”) is unclear.

One of the most important characteristics of the early Chán of Bodhidharma and Huike was the sudden approach to enlightenment rather than the Indian yogic meditation which advocated concentration and gradual self-perfection.

There is some evidence that both Huike and Bodhidharma based their teachings on the Lankavatara Sutra, although this cannot be firmly established by modern scholars.

The Bodhidharma text and Huike ’ s letter indicate that the earliest teachings of what was to become Chan emphasized that Buddha Nature was within, and each person must realize this individually through meditation rather than studying the sutras, ceremonies, doing good deeds or worshiping the Buddhas.