Summary by Bryan Gates. Edited by Mark Unno
January 28, 2002
 Zen Buddhism: A HistoryÑIndia and China (pp. 85-94)
Heinrich Dumoulin
	The reading from Zen Buddhism: A HistoryÑIndia and China examines the history behind the legend of the First Patriarch of Zen, Bodhidharma. His story is considered a legend due to the lack of historical evidence and the Òmotives that lie behind the storyÓ (Dumoulin 85). In his examination, Dumoulin uses three texts he considers credible. The first, written by Yang Hsuan-chih around the year 547 CE, tells of a man named Sramana Bodhidharma who came to the East (China) and sang the praises of a Buddhist temple (87). Evidently, in all his 150-year existence heÕd never seen a more beautiful temple. The second, written by Tao-hsuan in about 667 CE, tells the story of a missionary who picks up some followers in the kingdom of Wei, and continues to wander and spread his teaching until his death at the age of 150 (87-88). The third account is written by TÕan-lin in his preface to the Two Entrances and Four Acts, attributed to Bodhidharma (88). In it, Bodhidharma is the son of a Brahman king who becomes an incredible monk and spreads his teachings into the kingdom of Wei. 
	The second part of the article explores the history of BodhidharmaÕs image within Zen. He is most important for two essential reasons: Òthe transmission of the Buddha mind through the patriarchate and the embodiment of a new method of meditation in BodhidharmaÓ (90). It makes sense, then, that his legend should grow with the growth of Zen, as he is the Zen ideal (91 & 92). Dumoulin also states that the Zen tradition gives credit to Bodhidharma for writing six treatises, most notably: The Two Ways of Entrance, The Gate of Repose, and BodhidharmaÕs Short Treatise on the Four Practices for Entering the Mahayana Way (93).  
	In the legend of his life, of particular note is his encounter with Emperor Wu. This has both philosophical as well as institutional significance for the history of Zen. Also, his final instructions to his four disciples, through which he anoints Hui-kÕo as having attained Òthe marrowÓ of his realization is instructive for understanding ZenÕs emphasis on direct realization and manifesting the Dharma in body-mind oneness.
Work Consulted
Dumoulin, Heinrich. Zen Buddhism: A HistoryÑIndia and China. New York:
MacMillan, 1988. (85-94)