Bodhidharma ; Biography:

Biography:
Bodhidharma
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The evolution of Asian martial arts as they are known today is thought to have originated
around 500 A.D., when an Indian Buddhist monk named  Bodhidharma arrived in China.
Legend has it that he taught Indian fighting exercises to the Chinese monks in order to improve
their physical condition.  All kung-fu is thought to have evolved from this beginning, and from
kung-fu came karate.
 The Bodhidharma legend has been examined in detail by Michael Spiesbach
(“Bodhidharma: meditating monk, martial  arts master or make-believe?”   Journal of Asian
Martial Arts, 1992, vol. 1, no. 4, p. 10-27).  The question of Bodhidharma's actual contribution
to the martial arts, and even of his very existence, has been the subject of controversy among
martial arts historians for many years.  Because he is such an important figure, we will review
what is thought to be known about him in some detail:  
 The earliest historical reference to Bodhidharma is the Luoyang jia lan ji, (“The History of
the Monasteries of Luoyang”) written by Yang Xuanzhi in 547 A.D.  Yang claims to have
personally visited the Yong Ning Temple and to  have met there an old Persian “Barbarian”
(foreigner) named Sramana Bodhidharma, who stated that he was 150 years old.  The Buddhist
scholar Guifeng Zongni (780-841) quoted an old Buddhist Koan (riddle) that asks, “Why did
Bodhidharma come from the West?”  Dao Zuan's Xu gao seng zhuan (“Biographies of Eminent
Tang Monks”), written in 645, gives the earliest record of Bodhidharma's life.  The second
most important biography is Dao Yuan's Jing de zhuan deng lu (“The Records of Transmission
1of the Lamp”), compiled in 1004.  Many writings have traditionally been credited to
Bodhidharma himself, but current scholarly opinion maintains that none is authentic.
 Mainstream Buddhist tradition holds that Bodhidharma arrived in China in 520, although
there are historical indications that he may have arrived in 470, or even as early as 420.  There
is no agreement as to the route he traveled or where he arrived first.  Some say he traveled by
sea, “risking his life over the towering waves,” from Madras in southern India to Guangzhou
and then by land to Nanjing.  Other scholars believe that he walked a well-beaten trail over the
Pamir Plateau, across the desert and along the Yellow River to Luoyang, the provincial capital
and center of Chinese Buddhist culture.  In any case, the journey from India is agreed to have
been long and dangerous.
 Bodhidharma is thought to have been born in Kanchipuram, near Madras, India, the third
son of a local king and therefore a member of the caste of warriors and rulers.  At the age of
seven he purportedly began making observations  of precocious wisdom  (e.g. “The mind is a
jewel”).  His teacher, Prajnatara, changed the boy's name from Bodhitara to Bodhidharma.
Following his father's death, Bodhidharma served Prajnatara for many years spreading
Buddhism. Upon Prajnatara's death Bodhidharma left his monastery in  India to follow his
master's last wish that he go to China and spread the teaching.
2Bodhidharma crossing the Yanstze Rover on a reed
 Bodhidharma is said to have resided a while in the court of the Emperor Wu Dai (465-550),
but left after deciding that the emperor was not sufficiently appreciative of his teaching.  He
traveled to the northern part of the province by crossing the Yangtze River (according to one
version, by miraculously standing on a reed), arriving finally at Luoyang, an active center of
Buddhist scholarship.  There  he made himself unpopular by asserting that the Buddhist
scriptures were only a tool for achieving enlightenment and need not be studied indefinitely for
their own sake.  Hated, abused and slandered in Luoyang, he was forced to live by begging for
food. He then traveled to Mount Song for a period of ascetic contemplation, and from there
moved on finally to the Shaolin Temple in Henan Province.  (Not to be confused with other
Shaolin temples, such as the one in Fujian Province associated so closely with the origin of
Okinawan karate in the 18

th
 and 19
th
 centuries).  The temple, built in 495, was already a focal
point for Indian Buddhist monks who came there to work at translating the Indian sutras into
Chinese.  He was not welcomed there either, however, so he took up “wall-gazing” meditation
in a cave facing a high cliff opposite the Shaolin monastery.  Legend says he meditated there in
34
silence for nine years as a demonstration of the true reality of Buddhism.  During this time he
was approached by a Chinese monk named Shen Guang, who convinced Bodhidharma of his
sincerity and was accepted as Bodhidharma's disciple and successor. There are many mutually
incompatible stories of Bodhidharma's death and burial place.
 According to what is apparently a mostly oral tradition, Bodhidharma initiated training
programs at the Shaolin temple which related to martial arts.  Bodhidharma taught his brand of
dhyana meditation to monks at the temple, but found that they did not possess the necessary
stamina.  They were so weak that they tended to fall asleep during meditation lessons.  In order
to strengthen their “flaccid and emaciated  bodies” he instituted calisthenics, breathing
exercises and Indian fighting exercises.  His emphasis was said to be the cultivation of intrinsic
bioenergy (called ki in karate) through breath control.  Bodhidharma is supposed to have been
well versed in these techniques as a result of  the training given all members of the Indian
warrior caste in their youth.  The famous  Sanchin kata, incorporated today in over a dozen
Okinawan karate styles, is often attributed directly to Bodhidharma.  In the Uechi-ryu karate
style, the goal of Sanchin practice is actually stated to be nothing less than enlightenment!
 Another component of present-day karate attributed to Bodhidharma is the kiba dachi, or
“horse stance,” which is used  as a physical exercise as well  as a meditation stance.  Monks
were originally expected to remain in the low horse stance while meditating for the length of
time it took a stick of incense to burn, about one hour.  The horse-stance has been called one of
“Bodhidharma's Treasures.”
 Disciplines and martial exercises instituted by Bodhidharma were supposedly transmitted
orally for centuries, and were not actually written down until a thousand years later when the Yi
Jin Jing  (“Muscle-changing-Classic”), the  Xi Sui Jing (“Marrow-cleansing Classic”), and the
Shi Ba Luo Han Shou (“Eighteen Hand Movements of  Luohan”) were composed.  The
“Muscle-changing Classic” consists of exercises for strengthening the “external” (arm and leg)
muscles and also the “internal” (torso) muscles.  After the “Muscle-changing Classic” was
mastered, students were to move on to the “Marrow-cleansing Classic,” which was designed to
clean the bone marrow and blood, strengthen the immune system, and  energize the brain to
facilitate enlightenment.
 Bodhidharma (also known as  Taishi Daruma in Japan) eventually became revered as the
founder of Zen Buddhism.  Whether his legends hold an element of truth, or are the products of
later Zen scholars attempting to flesh out a believable patriarch, he remains today a prime
symbol of the will-power, determination and self-discipline that are essential to success in the
martial arts.  Following his example, the modern martial artist strives to “endure what is most
difficult to do, and practice what is most difficult to practice.”  Bodhidharma's example of the
Master-student relationship for teaching the way to enlightenment also endures today
throughout the martial arts.  Consequently, through the hard evidence for his existence and his
martial arts contributions is entirely lacking, he is still widely and beneficially accepted as the
Father of the Asian Martial Arts.
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©Wendell E. Wilson (2010)
(email: minrecord@comcast.net)
from Essays on the Martial Arts
Home: http://www.mineralogicalrecord.com/wilson/karate.asp