ພຣະ ໂພທິທັມ Bodhidharma
ພຣະໂພທິທັມ (ສັນສະກະຣິດ: ໂພທິທຳ, ເທວນາຄຣີ: बोधिधर्म; ອັກສອນໂຣມັນ (NLAC): bōdhidharma; ຈີນ: 菩提達摩, ພິນອິນ: Pútídámó, Dámó) ແຕ່ໃນນິຍາຍກຳລັງພາຍໃນລາວເຮົາ ມັກເອີ້ນ ຕັກໝໍ້ (ສຳເນື່ອງ ແຕ້ຈິວ ຕົງກັບຈີນກາງ ຕອ່ານວ່າ ຕ໋າມົວ ) ເປັນພຣະພິກຂຸມະຫາຍານ ຜູ້ກໍ່ຕັ້ງນິກາຍເຊນຂຶ້ນໃນປະເທດຈີນ ມີປະຫວັດບໍ່ຊັດເຈນ ແຕ່ເຊື່ອວ່າມີຕົວຕົນຢູ່ຈິງ ແລະເປັນຜູ້ສະຖາປະນາວັດເສົາຫລິນໃນຈີນ ພ້ອມກັນຍັງໄດ້ເຜີຍແຜ່ວິຊາມວຍຈີນໃຫ້ກັບພຣະເນນຂອງວັດເສົາຫລິນ ຈົນມີຊື່ສຽງມາຮອດທຸກມືນີ້.
ຕາມຕຳນານລະບຸວ່າ ເພິ່ນເກີດໃນປະມານຄຣິສຕສັດຕະວັດທີ 6 ເປັນພຣະຣາຊາໂອຣົດທີ 3 ຂອງພຣະມະກະສັດແຄວ້ນຄັນທາຣະ ປະເທດອິນເດຍ ໃກ້ເມືອງມັທຣາສໃນປັດຈຸບັນ ມີຕາສີຟ້າ ຕັ້ງແຕ່ຍັງນ້ອຍ ທ່ານມີຄວາມສາມາດ ຮຽນຮູ້ແລະແຕກຊານໃນຄຳພີຂອງທຸກສາສະໜາ ຈົນເປັນນັກປຣາຊເອກແຫ່ງສະຫະຍຸກສະໄໝ.
ເມື່ອພຣະບິດາສິ້ນພະຊົນ ພຣະອົງສາມາດນັ່ງສມາທິເຂົ້າຍານສະມາບັດຊັ້ນສູງ ຢູ່ເບື້ອງພຣະບໍລົມພຣະບິດາດົນເຖິງ 7 ມື້ ຫຼັງຈາກນັ້ນ ຈຶ່ງໄປສຶກສາແສງທຳຢູ່ກັບພຣະປຣັຊຍາຕາຣະເຖລະ ຜູ້ເປັນພຣະສັງຄະປະຣິນາຍົກ ອົງທີ 27 ຂອງນິກາຍເຊນ ທີ່ອ້າງວ່າສືບມາຕັ້ງແຕ່ພຣະມະກັສສະປະໃນສະຫວັດພຸດການ.
ຫຼັງຈາກນັ້ນ ເພິ່ນໄດ້ຈາຣິກຈາກອິນເດຍໄປຈີນ ປະມານ ຄສ 526 ໄປຢູ່ເມືອງກວາງຕຸ້ງ ເຂົ້າເຝົ້າຈັກກະພັດເຫລີງອູ່ຕີ້ ແລະບໍ່ດົນຕໍ່ມາ ໄດ້ກໍ່ຕັ້ງອາຣາມຢູ່ເມືອງລົ່ວຢາງ ແລະໃຊ້ເວລາປະຕິບັດວິປັດນາກຳຖານ 9 ປີ ໃນການເພັ່ງຝາໜັງຖ້ຳ
ຝ່າຍມະຫາຍານ ເຊື່ອວ່າພຣະໂພທິທໍາ ເປັນພຣະສັງຄະປະຣິນາຍົກອົງທີ 28 ທີ່ສືບສາຍໂດຍຕົງມາຈາກພຣະໂຄດົມພຸດທະເຈົ້າ ຜ່ານພຣະມະກັສສະປະ ແລະເປັນຜູ້ສະຖາປະນາ ນິກາຍເຊນໃນປະເທດຈີນ ເນື່ອງຈາກຄຳສອນຂອງເພິ່ນຈະເນັ້ນໄປທີ່ການເຂົ້າຍານ ແນວທາງຄຳສອນຂອງເພິ່ນມັກຈະເອີ້ນກັນວ່າ ຍານ (ສັນສະກະຣິດ: ध्यान : dhyan) ໃນພາສາຈີນເອີ້ນວ່າ 'ຊານ' (ສຳເນື່ອງຈີນກາງ ສ່ວນສຳເນື່ອງແຕ້ຈິວ ເອີ້ນ ຊ້ຽງ) ແລະພາສາຍີ່ປຸ່ນເອີ້ນ ເຊນ.
ປະຫວັດຊີວິດຂອງທ່ານຖືເປັນຕໍານານ ຂາດຫຼັກຖານແນ່ນອນ ເຊັ່ນ ຕໍານານໜຶ່ງເລົ່າວ່າ ເພິ່ນໄດ້ຕັດຫນັງຕາຖິ້ມ ເນື່ອງຈາກຢາກຮ້າຍທີ່ມັກຈະຫຼັບໃນຂະນະເຮັດສະມາທິ ເມື່ອຫນັງຕານັ້ນຕົກລົງພື້ນ ກໍເຕີບໂຕກາຍເປັນຕົ້ນຊາ ແລະຕໍານານຍັງເລົ່າຕໍ່ມາ ວ່າ ເນື່ອງຈາກເຫດນັ້ນ ພຣະພິກຂຸນິກາຍເຊນຈຶ່ງນິຍົມດື່ມນ້ຳຊາ ເພື່ອຈະໄດ້ບໍ່ຢາກນອນເວລາປະຕິບັດສະມາທິ.
ປີ 1079 ມີການສ້າງທາດອຸຖິດແກ່ເພິ່ນ ຢູ່ເມືອງເຫີນານ ພາຍຫຼັງ ສະໄມ ຈັກກະພັດ ຖັງໄທ່ຈົງ
ເມື່ອໂພທິທຳຕັດສິນໃຈເລືອກສິດທີ່ຈະສືບຕໍ່ຄຳສອນຂອງເຊນ ເພິ່ນໄດ້ທົດສອບສິດສຳຄັນ 3 ຄົນ ເພື່ອເບິ່ງວ່າໃຜຈະເຂົ້າໃຈຄຳສອນລຶກຊຶ້ງທີ່ສຸດ
ໂພທິທຳ:
“ຄຳສອນທີ່ເຮົາສອນ ເປັນສິ່ງທີ່ຢູ່ເຫນືອເກີນຄໍາເວົ້າ ແລະ ອັກສອນ ໃຜສາມາດສະແດງໃຫ້ຂ້ອຍເຫັນແກ່ນແທ້ຂອງມັນ?”
ສິດຄົນທຳອິດ:
(ກ້າວອອກມາແລ້ວກ່າວ)
“ຕາມຄວາມເຂົ້າໃຈຂອງຂ້ານ້ອຍ ການປະຕິບັດຄຳສອນຄືການຢືນຢັນໃນສິລ, ສະມາທິ, ແລະປັນຍາ ກຳຈັດກິເລດໄປເຖິງການຕຣັດຮູ້”
ໂພທິທຳ:
“ເຈົ້າເຫັນແຕ່ພື້ນຜິວຂອງຄຳສອນເທົ່ານັ້ນ”
ສິດຄົນທີສອງ:
(ກ້າວອອກມາແລ້ວກ່າວ)
“ຄຳສອນແມ່ນສິ່ງລຶກຊຶ້ງ, ບໍ່ສາມາດອະທິບາຍໄດ້ດ້ວຍຄໍາເວົ້າຫຼືຄວາມຄິດ, ແມ່ນແຕ່ແນວຄິດເລື່ອງການບັນລຸທັມ ກໍ່ເປັນພຽງຄຳສອນເປັນມາຍາເທົ່ານັ້ນ”
ຳໂພທິທຳ:
“ເຈົ້າສະສຳຜັດໄດ້ເຖິງແທ້ຂອງຄຳສອນ ແຕ່ຍັງບໍ່ເລິກພໍ”
ສິດຄົນທີສາມ (慧可/ຮຸ່ຍເຂີ່):
ບໍ່ໄດ້ກ່າວຫຍັງເລີຍ
ເພິ່ນກ້າວອອກມາ, ແລ້ວກົ້ມລົງກາບ, ແລະຍືນຢູ່ສະຫງົບນິ້ງ
ໂພທິທຳແນມເບິ່ງ ແລ້ວກ່າວວ່າ
“ເຈົ້າເຂົ້າໃຈແລ້ວ”
ຈາກນັ້ນໂພທິທຳໄດ້ໃຫ້ບາດ ແລະ ຈີວອນ, ອັນເປັນສັນຍາລັກຂອງການສືບຕໍ່ຄຳສອນແທ້ຈິງ, ແກ່ຮຸ່ຍເຂີ້
ແງ່ຄິດຈາກບົດສົນທະນາ:
- ສິດຄົນທຳອິດ ຍັງຕິດຢູ່ໃນກອບຂອງຄວາມຄິດ ແລະ ຫຼັກການ
- ສິດຄົນທີສອງ ເຂົ້າໃຈວ່າ “ທຸກສິ່ງແມ່ນມາຍາ” ແຕ່ຍັງຢືດກັບຄວາມຄິດນັ້ນ
- ຮຸ່ຍເຂີ້ ບໍ່ໄດ້ກ່າວຫຍັງເລີຍ, ເພາະເຂົາເຂົ້າໃຈວ່າ “ຄຳສອນບໍ່ສາມາດຖືກສອນຜ່ານຄໍາເວົ້າໄດ້, ແຕ່ຕ້ອງເຂົ້າໃຈດ້ວຍຈິດໃຈ” ນີ້ແມ່ນແນວຄິດຫຼັກຂອງເຊນ ທີ່ເນັ້ນ “ການຮູ້ແຈ້ງດ້ວຍຕົວເອງ” ແທນການໃຊ້ພາສາຫຼືຄໍາເວົ້າ
ພຣະໂພທິທຳມະຫາເຖຣະ ໄດ້ອອກເດີນທາງຈາກອິນເດຍໂດຍລົງເຮືອໂຕ້ຄື້ນລົມຝ່າມໍລະສຸມ ມຸ່ງໜ້າສູ່ປະເທດຈີນ. ກ່າວກັນວ່າໃນຊ່ວງເວລານັ້ນ ເຖິງແມ່ນໃນປະເທດຈີນຈະມີພຣະພຸດທະສາສະໜາປະດິດສະຖານຂຶ້ນແລ້ວ ແຕ່ພຸດທະບໍລິສັດທັງຫຼາຍປະຕິບັດທຳກັນພຽງແຕ່ຜິວເຜີນ. ການສູດມົນພາວະນາ ແລະ ສຶກສາທັມ ກໍບໍ່ໄດ້ເຮັດຢ່າງຈິງຈັງ, ແມ່ນແຕ່ການຮຽນຮູ້ພຣະໄຕປິດົກ ກໍຫວັງພຽງປະດັບຄວາມຮູ້ ຫຼື ບໍ່ກໍໃຊ້ເປັນຂໍ້ຖົກຖຽງເພື່ອອວດພູມປັນຍາ.
ບໍ່ກ່າວເຖິງເລີຍ ກັບການມຸ່ງປະຕິບັດສະມາທິວິປັດສະນາ ຊຶ່ງມັນຍາກທີ່ຈະຫາຄົນທຸ້ມເທຝຶກຝົນ. ຄົນກໍຄືຄົນ ນັ່ງດົນກໍຈົ່ມວ່າເມື່ອຍ ລ້ວນແຕ່ຢ້ານຄວາມຍາກລຳບາກ ບໍ່ຈິງໃຈໃນການປະຕິບັດ ແຕ່ຊ້ຳພັດຮ້ອງຂໍເອົາມັກຜົນ.
ແທ້ຈິງແລ້ວ ກ່ອນທີ່ພຣະອາຈານຕັກມໍຈະເດີນທາງມາຈີນ ເພິ່ນໄດ້ສົ່ງພຣະພິກຂຸສາວົກ 2 ຮູບ ໃຫ້ເດີນທາງມາສຳຫຼວດເບິ່ງທາງກ່ອນ. ແຕ່ວ່າເມື່ອສິດທັງສອງມາຮອດແຜ່ນດິນຈີນ ກັບບໍ່ໄດ້ຮັບການຕ້ອນຮັບ ຫຼື ສະໜັບສະໜູນຈາກທັງນັກບວດ ແລະ ຜູ້ຄົນທັງຫຼາຍເທົ່າທີ່ຄວນ.
ໃນທີ່ສຸດ ພຣະພິກຂຸທັງສອງຮູບກໍຈາຣິກມາຮອດ ຫຼູ່ຊັນ ແລະ ໄດ້ພົບປະກັບ ອາຈານ ຮຸ້ຍ ເອວຽນ ໄຕ້ຊື ຜູ້ຊຶ່ງເຄັ່ງຄັດຕໍ່ການທ່ອງສູດ ທ່ານ ຮຸ້ຍ ເອວຽນ ໄຕ້ຊື ໄດ້ຖາມສິດຂອງພຣະອາຈານຕັກມໍວ່າ:
"ທ່ານທັງສອງເປັນພິກຂຸອິນເດຍ ນຳທັມມະອັນໃດມາເຜີຍແຜ່ ແລ້ວເປັນຫຍັງຜູ້ຄົນຈຶ່ງບໍ່ສັດທາ?"
ເວລານັ້ນ ພິກຂຸທັງສອງເວົ້າພາສາຈີນໄດ້ໜ້ອຍຫຼາຍ ບໍ່ຮູ້ຈະອະທິບາຍແນວໃດ ຈຶ່ງໄດ້ແຕ່ແບມືຍື່ນອອກໄປ ແລ້ວຖົກກັບມາຢ່າງວ່ອງໄວ ພ້ອມທັງເອີ່ຍຂຶ້ນວ່າ: "ມັນໄວບໍ່?"
ທ່ານ ຮຸ້ຍ ເອວຽນ ໄຕ້ຊື ກໍຕອບວ່າ: "ແມ່ນແລ້ວ... ໄວຫຼາຍ" ສິດຂອງອາຈານຕັກມໍ ຈຶ່ງກ່າວວ່າ: "ໂພທິ ແລະ ທຸກ ກໍໄວຄືແນວນີ້ແຫຼະ"
ທັນໃດນັ້ນ ທ່ານ ຮຸ້ຍ ເອວຽນ ໄຕ້ຊື ກໍບັງເກີດຄວາມສະຫວ່າງຈິດຮູ້ແຈ້ງໃນທັນທີ ແລະ ໄດ້ເປັ່ງອຸທານທຳຂຶ້ນວ່າ:
"ທຸກ ຄື ສຸກ, ສຸກ ຄື ທຸກ ບໍ່ແຕກຕ່າງ... ທັງສອງຢ່າງເກີດດັບຢູ່ທີ່ 'ໃຈ' ຢູ່ຂ້າງໃດ ກໍຂຶ້ນຢູ່ກັບໃຈທີ່ສະແດງ"
ຫຼັງຈາກທີ່ທ່ານ ຮຸ້ຍ ເອວຽນ ໄຕ້ຊື ຮູ້ແຈ້ງໃນທຳແລ້ວ ຈຶ່ງກ່າວນິມົນໃຫ້ພຣະພິກຂຸອິນເດຍທັງ 2 ຮູບ ພັກເຊົາຈຳພັນສາຢູ່ອາຮາມຂອງເພິ່ນ. ແຕ່ໜ້າເສຍດາຍທີ່ຕໍ່ມາບໍ່ດົນ ສິດທັງສອງຂອງອາຈານຕັກມໍກໍດັບຂັນໄປໃນວັນດຽວກັນ ຊຶ່ງສະຖານທີ່ບັນຈຸສະລີລະສັງຂານຂອງທັງສອງທ່ານ ກໍຍັງຄົງປາກົດຢູ່ ພູເຂົາຫຼູ່ຊັນ ເປັນຫຼັກຖານຕາບຈົນທຸກມື້ນີ້.
ດ້ວຍຮູບລັກສະນະຂອງເພິ່ນທີ່ມີໜວດເຄົາໜາ, ດວງຕາກົມໃຫຍ່ ແລະ ຜິວດຳ, ຊາວບ້ານທີ່ພົບເຫັນມັກຈະຕົວະລູກຫຼານວ່າ "ພຣະແຂກຈະມາຈັບ" ເພື່ອໃຫ້ເດັກນ້ອຍຢ້ານ. ເພິ່ນຕ້ອງຜ່ານແດດຝົນ ແລະ ໃຊ້ຈີວອນຄຸມຫົວຮັກສາຄວາມຮ້ອນໜາວ ຈົນຜ້າຈີວອນຂາດເປື່ອຍຍ້ອນການເດີນທາງທີ່ຍາວນານເຖິງ 3 ປີ.
ການພົບປະກັບ Emperor Wu of Liang
ຮອດວັນທີ 21 ເດືອນ ເກົ້າ ໃນສະໄໝລາຊະວົງ Liang Dynasty (ປະມານປີ ພ.ສ. 1070), ເພິ່ນໄດ້ມາຮອດເມືອງ Guangzhou. ເວລານັ້ນ Emperor Wu of Liang (ພຣະເຈົ້າເຫຼຽງບູ້ຕີ້) ຜູ້ມີສັດທາແຮງກ້າ ໄດ້ອາຣາດທະນາເພິ່ນເຂົ້າເຝົ້າທີ່ນະຄອນຫຼວງ Nanjing.
Emperor Wu ຖາມວ່າ: "ຂ້າພະເຈົ້າໄດ້ສ້າງວັດ, ຫຼໍ່ພຣະ ແລະ ທະນຸບຳລຸງສາສະໜາມາຫຼາຍ ຈະໄດ້ຮັບກຸສົນຫຼາຍໜ້ອຍພຽງໃດ?"
Bodhidharma ຕອບວ່າ: "ທັງໝົດເປັນພຽງບຸນກິຣິຍາທາງໂລກ (Worldly Blessings) ເທົ່ານັ້ນ ຍັງບໍ່ແມ່ນກຸສົນ (True Merit) ແຕ່ຢ່າງໃດ".
ເພິ່ນອະທິບາຍວ່າ "ບຸນ" ຄືສິ່ງທີ່ເຮັດໃຫ້ໃຈຟູ, ແຕ່ "ກຸສົນ" ຄືປັນຍາອັນຜ່ອງແຜ້ວທີ່ຊ່ວຍໃຫ້ຈິດຫຼຸດພົ້ນຈາກກິເລດ. ເມື່ອຖືກຖາມເຖິງ "ອະລິຍະສັຈ" ແລະ "ຕົວຕົນ", ທ່ານຕອບພຽງວ່າ "ບໍ່ມີ" ແລະ "ບໍ່ຮູ້ຈັກ", ເຮັດໃຫ້ Emperor Wu ບໍ່ພໍພຣະໄທ. ເພິ່ນຈຶ່ງທູນລາຈາກໄປ.
ຄຳສອນນົກແກ້ວ (The Instruction to the Parrot)
ລະຫວ່າງທາງ ເພິ່ນໄດ້ພົບນົກແກ້ວຕົວໜຶ່ງທີ່ຮ້ອງຂໍຄວາມເມດຕາຊ່ວຍໃຫ້ມັນອອກຈາກກົງ. Bodhidharma ຊີ້ແນະວ່າ: "ສອງຂາຢຽດຊື່, ສອງຕາອັດສະນິດ, ເທົ່ານີ້ເຈົ້າກໍຈະອອກຈາກກົງໄດ້". ນົກແກ້ວເຂົ້າໃຈທັນທີ ມັນແກ້ງຕາຍຈົນເຈົ້າຂອງອຸ້ມມັນອອກມາ, ມັນຈຶ່ງບິນໜີໄປສູ່ອິດສະຫຼະພາບ. ນີ້ສອນໃຫ້ມະນຸດຮູ້ວ່າ ອິດສະຫຼະພາບທີ່ແທ້ຈິງຄືການ "ຕາຍກ່ອນຕາຍ" (Dying before death) ຄືການຫຼຸດພົ້ນຈາກ ກິເລດ ຕັນຫາ ແລະ ອະວິຊາ.
ການຊີ້ແນະ Shenguang (Huike) ແລະ ວັດ Shaolin
Bodhidharma ເດີນທາງໄປຮອດ Shaolin Temple (ວັດເສົາຫຼິນ) ເທິງເທືອກເຂົາ Mount Song. ເພິ່ນນັ່ງສະມາທິປິ່ນໜ້າເຂົ້າຝາຖ້ຳເປັນເວລາ 9 ປີ (Wall-Gazing) ຈົນເງົາຕິດຝາຜາ (Shadow Stone).
Shenguang (ເສິນກວງ) ຜູ້ເປັນພຣະອັດສະຣິຍະແຕ່ອາລົມຮ້າຍ ໄດ້ຕິດຕາມມາ. ຄັ້ງໜຶ່ງເພິ່ນໂກດແຄ້ນຈົນໃຊ້ສາຍປະຄຳຟາດ Bodhidharma ຈົນແຂ້ວຫຼຸດ 2 ເລັ້ມ. ແຕ່ພຣະອາຈານໄດ້ກືນແຂ້ວລົງທ້ອງເພື່ອບໍ່ໃຫ້ແຜ່ນດິນເກີດໄພແຫ້ງແລ້ງ 3 ປີ ຕາມຕຳນານ.
ຕໍ່ມາ Shenguang ຖືກຍົມມະທູດມາເຕືອນສະຕິວ່າອາຍຸຂັຍຈະໝົດ ແລະ ມີພຽງ Bodhidharma ເທົ່ານັ້ນທີ່ຊ່ວຍໄດ້. ເພິ່ນຈຶ່ງຕາມໄປທີ່ແຄມນ້ຳ Yangtze River ແລະ ເຫັນພຣະອາຈານຂ້າມນ້ຳດ້ວຍຫຍ້າພຽງຕົ້ນດຽວ (Crossing the Yangtze on a Reed).
Shenguang ຕິດຕາມໄປຄຸກເຂົ່າໜ້າຖ້ຳທ່າມກາງຫິມະ 9 ປີ. ໃນທີ່ສຸດ ເພິ່ນໄດ້ຕັດແຂນຊ້າຍບູຊາທຳເພື່ອພິສູດສັດທາ. Bodhidharma ຈຶ່ງຖ່າຍທອດທັມແບບ "ຈິດສູ່ຈິດ" (Mind-to-Mind Transmission) ແລະ ຕັ້ງຊື່ໃໝ່ໃຫ້ວ່າ Huike (ຮຸ້ຍເຂີ່).
ປັດສິມໂອວາດ ແລະ ການຈາກໄປ (Final Teachings and Departure)
ກ່ອນຈາກໄປ ເພິ່ນພະຍາກອນເຖິງ Huineng (ເວ້ຍຫຼ່າງ) ທີ່ຈະມາສືບທອດໃນອີກ 200 ປີຂ້າງໜ້າ. ເພິ່ນສອນວ່າ: "ເວລາບໍ່ຄອຍໃຜ ບຸນກຸສົນ ແລະ ມັກຜົນນິພານ ຕ້ອງລົງມືເຮັດດ້ວຍຕົນເອງ".
ຫຼັງຈາກດັບຂັນ ແລະ ບັນຈຸສົບທີ່ Mount Xiong'er, ມີຂຸນນາງນາມວ່າ Song Yun (ຊົ່ງ ຫວິນ) ພົບເພິ່ນທີ່ພາກເໜືອ ໂດຍຫິ້ວເກີບຂ້າງດຽວມຸ່ງໜ້າກັບ India. ເມື່ອເປີດຫີບສົບເບິ່ງ ກໍພົບພຽງເກີບອີກຂ້າງໜຶ່ງຖິ້ມໄວ້.
Bodhidharma ອາດຈະຍັງຄົງຈາຣິກໄປທົ່ວໃນສະພາວະທິບ ເພາະ "ບໍ່ມີຫຍັງທີ່ເປັນໄປບໍ່ໄດ້ ສຳລັບຜູ້ທີ່ຫຼຸດພົ້ນແລ້ວ" (Nothing is impossible for those who are liberated).
Bodhidharma
Little contemporary biographical information on Bodhidharma exists, and subsequent accounts are layered with legend and unreliable details. According to the principal Chinese sources, Bodhidharma came from the Western Regions, which typically refers to Central Asia but can also include the Indian subcontinent. He is described as either a "Persian Central Asian" or a "South Indian, the third son of a great Indian king." Aside from the Chinese accounts, several popular traditions also exist regarding Bodhidharma's origins. Throughout Buddhist art, Bodhidharma is depicted as an ill-tempered, large-nosed, profusely bearded, wide-eyed non-Chinese person.
The accounts also differ on the date of his arrival. One early account claims that he arrived during the Liu Song dynasty (420–479 CE). Later accounts date his arrival to the Liang dynasty (502–557 CE). Bodhidharma was primarily active in the territory of the Northern Wei (386–534 CE). Modern scholarship dates him to about the early 5th century CE.
Bodhidharma's teachings and practice center on meditation and the Laṅkāvatāra Sūtra. The Anthology of the Patriarchal Hall identifies Bodhidharma as the 28th Patriarch of Buddhism in an uninterrupted line that extends back to the Gautama Buddha himself.
When Bodhidharma decided to select a disciple to inherit the Zen teachings, he tested three key disciples to see who understood the Dharma most profoundly.
⸻
Bodhidharma:
“The Dharma I transmit is beyond words and letters. Who can show me its true essence?”
⸻
First disciple:
(steps forward and speaks)
“According to my understanding, practicing the Dharma is to uphold morality, concentration, and wisdom, eliminating defilements gradually until one attains enlightenment.”
Bodhidharma:
“You perceive only the surface of the Dharma.”
Second disciple:
(steps forward and speaks)
“The Dharma is profound and cannot be explained through words or concepts. Even the idea of attaining the Dharma is but an illusion.”
Bodhidharma:
“You sense the essence of the Dharma, but not deeply enough.”
Third disciple (慧可 / Huike):
Remains silent. He steps forward, bows, and stands quietly.
Bodhidharma looks at him and says:
“You understand.”
Then Bodhidharma gives him the alms bowl and robe, symbols of the true transmission of the Dharma, to Huike.
Reflections from the dialogue:
- The first disciple is still bound by concepts and principles.
- The second disciple understands that “all is illusion,” but is still attached to that idea.
- Huike says nothing, for he understands that “the Dharma cannot be transmitted through words, but must be realized with the mind.”
This is the central teaching of Zen, emphasizing direct realization rather than reasoning or verbal explanation.
“Master Takmo” was from India. It is said that he was a prince of one of the Indian kingdoms. Before ordaining as a Buddhist monk, he was a highly skilled warrior. Later, for reasons unknown, he chose to ordain as a monk. Perhaps he attained insight into the Dharma, or maybe he grew tired of battle and bloodshed and sought peace of mind. This is admirable.
The term “Master Takmo” is a Chinese name. “Parma” (ปรมะ / ปรมาจารย์) comes from the root meaning “great” or “supreme,” so “Parma Master Takmo” means the great teacher named Takmo. The name “Takmo” in Chinese was a variation of the word “Tamo,” which was Bodhidharma’s original Indian monastic name. When he came to China, the name became “Takmo,” and when that was brought to Thailand, sometimes an extra consonant was added, becoming “Takmoe” (ตั๊กม้อ), a Thai‑style pronunciation. In this text, the name “Master Takmo” will be referred to simply as “Teacher Takmo,” which may sound more familiar to Thai ears.
Because Teacher Takmo was Indian, his skin was dark and his hair curly. To Chinese people at that time his appearance seemed fierce and intimidating, almost like a bandit. That is why illustrations often depict him with strong features. But in truth, Teacher Takmo was good at heart and devoted to the Dharma. If he were not truly good, he would not have ordained as a Buddhist monk, nor would he have been able to travel to China and spread the Dharma so widely, earning deep respect from Chinese people for over a thousand years. This shows that good people do not need to be conventionally attractive; there are many kind people who look rough and many beautiful people who are malicious — so one must look deeper than appearances.
When Teacher Takmo arrived in China, Buddhism (especially Mahayana) was already widespread. Bodhidharma was invited to the court of Emperor Liang Wudi. The emperor asked him:
- “I have built many temples, ordered the Buddhist scriptures to be copied widely in my realm, and supported many monks and nuns. What benefit will all this merit bring?”
- “If so, then what is the essence of Buddhist teaching?”
- “Then what are you, standing here before me?”
Bodhidharma replied, “Nothing.”
Bodhidharma replied, “The essence of Buddhist teaching is nothing.”
Bodhidharma answered, “Nothing as well.”
Some legends say that the emperor did not understand Bodhidharma’s reply at all, while others say the emperor became deeply respectful of him. This exchange is associated with an important Mahayana principle in China: Śūnyatā, or emptiness – the idea that there is nothing inherent in phenomena.
Bodhidharma taught that the highest Dharma is emptiness — to free the mind from all desires until nothing remains in it. Meritorious acts done with expectations of personal benefit are not true merit. Even if the emperor built many temples and supported many monastics, if he expected personal reward or recognition, then it was not true merit. Only when one acts without attachment or expectation can acts be called genuine merit.
In Japan, Bodhidharma (Master Takmo) was greatly revered and became known as Daruma. This inspired the Japanese Daruma doll, a symbolic toy or good‑luck figure. Originally it was a teaching tool — a reminder that one who practices the Dharma never truly falls, like a Daruma doll that always rights itself when knocked over.
A Japanese friend who once served as a miko (shrine attendant) at the Daibenzaiten shrine explained that in Japanese understanding, the word “Daruma” not only refers to Master Takmo but also to Dharma itself — because the Sanskrit word Dharma is pronounced “Daruma” in Japanese.
There are many famous stories about Teacher Takmo. I will share two or three. If readers want to know more, they will need to research further.
The first story concerns Teacher Takmo’s remarkable abilities. On his early journey from India to China, he was once faced with crossing a river with no boat in sight. Teacher Takmo demonstrated a surprising feat: he broke off a reed stalk, threw it into the water, stood on it, and used it like a boat to float across the river to the other side. Local villagers were amazed and inspired by his ability, and the story has been told ever since.
The second story occurred when he first arrived in China. Chinese Buddhists at that time did not deeply understand the true teaching; many sects were divided and practiced in ways that deviated from the original teachings of the Buddha. When they saw him, a monk from India — the land of the Buddha — they tested him with questions, hoping to embarrass him. Teacher Takmo, annoyed and disgusted, turned to a rock wall in a cave and sat in meditation facing the wall for nine years without speaking. Many who enjoyed debating fled, unable to challenge his strange meditation practice. Meanwhile, sincere seekers became his disciples, learning his teachings and eventually becoming the famous monks of the Shaolin Temple for generations.
The third story is about how Teacher Takmo used his martial skill to protect good people and subdue bandits. During his travels through China, he helped villagers by defeating harmful bandits with his unique fighting arts learned from India. He also compiled the techniques into a manual known as the Yijin Jing (Manual of Muscle, Tendon, and Bone Transformation).
This manual was divided into two parts: the first recorded physical strengthening exercises (similar to yoga) and 72 fighting techniques; the second recorded 36 forbidden techniques (considered demonic arts) that were not to be practiced because they violated ethical and moral conduct. These were hidden away securely. After Teacher Takmo passed away, some disciples copied the text.
Originally, Bodhidharma was the third son of an Indian king of the Gandhara region. From a young age he was brilliant, mastering scriptures and ancient literature of many traditions, a scholar of great renown. When his father died, he sat in deep meditation for seven days by the funeral pyre before leaving to study with the 27th patriarch. One day his master held up a gem and Bodhidharma instantly attained insight into all his spiritual doubts and could answer any question. After awakening, he was ordained as a monk.
Recognizing his profound realization, the master called the assembly and declared, “Bodhidharma has fully attained realization. I now bestow upon him the robe, bowl, and teaching lineage as the 28th patriarch. It is his duty to spread the Dharma throughout the world and carefully select disciples who have realized and firmly understand the teaching, so that the lineage will never be broken.”
Bodhidharma then traveled to Jinling during Emperor Liang Wudi’s reign to spread the Dharma. When his efforts did not immediately succeed, he traveled east to the Wei region and eventually reached the Syaolin Monastery at Songshan. Seeing it was a place of peace conducive to practice, he stayed there. There he faced a rocky wall and entered deep meditation for nine years. Later he transmitted the Dharma to the great disciple Huike.
In Shaolin martial tradition, there are five major boxing methods considered foundational: Dragon boxing (for training mind and awareness), Tiger boxing (for strengthening bones), Leopard boxing (for developing power), Snake boxing (for refining internal energy or chi), and Crane boxing (for cultivating vital essence). Teacher Takmo devised and taught these methods to the monks at Shaolin Temple, believing that physical training supports the discipline and clarity needed for spiritual practice.
2
The Legend of Bodhidharma: The First Patriarch of Zen
Bodhidharma, a high-ranking Indian monk, is famously known in Chinese wuxia novels and legends as "Master Damo" (Tamo) or "Pu Ti Da Mo." In this context, Bodhi (Pu Ti) signifies "The Awakened One," and Dharma (Da Mo) refers to the "Universal Truth" or "Teachings."
The Journey to the East
Master Bodhidharma departed from India by sea, braving treacherous storms and monsoons to reach China. At that time, although Buddhism was already established in China, many practitioners followed it only superficially. Devotion was often limited to chanting and academic study of the Tripitaka—sometimes used merely as a tool for intellectual vanity or debate.
True meditative practice and Vipassana were rare; many complained of physical discomfort during long sittings and lacked the sincerity to pursue true enlightenment, despite longing for its rewards.
The Forerunners and the Lu Shan Awakening
Before his arrival, Bodhidharma sent two disciples to survey the land. Initially, they were met with coldness from the local clergy and public. Eventually, they reached Mount Lu (Lu Shan) and met Grand Master Hui Yuan, who was deeply devoted to chanting.
Master Hui Yuan asked them, "You are Indian monks; what teachings do you bring, and why do people lack faith in them?" Having limited command of the Chinese language, the disciples simply opened their hands and closed them rapidly, asking, "Is this fast?" When Hui Yuan agreed it was, they replied, "Bodhi and Suffering (Dukkha) are just as fast." At that moment, Hui Yuan attained sudden enlightenment, exclaiming: "Suffering is Bliss; Bliss is Suffering. There is no difference; both arise and cease within the Mind."
The Arrival at the Liang Court
Recognizing the right time, Bodhidharma, the 28th Patriarch in direct lineage from the Buddha via Mahakasyapa and Ananda, set sail for China with an unwavering resolve to deliver the "True Mind" to save all sentient beings.
In the year 1070 B.E. (approx. 527 CE), during the Liang Dynasty, he arrived in Guangzhou. Emperor Wu of Liang, a devout Buddhist, immediately invited him to the capital, Nanjing, for a dharma discussion.
The Emperor asked: "Since my ascension, I have built many temples, translated scriptures, and supported the Sangha. What merit have I earned?"
Bodhidharma replied: "None whatsoever. These are but worldly blessings, not true merit."
He explained that "merit" (Punna) makes the heart full, but "True Merit" (Kusala) is the wisdom that clears the mind of obstructions and leads to liberation. When asked about the "Holy Truth" and "Who stands before me?", Bodhidharma answered simply, "Nothingness" and "I do not know." Seeing the Emperor was not yet ready for his teachings, he departed.
The Lesson of the Parrot
While traveling, Bodhidharma saw a parrot in a cage. The bird, sensing his holiness, begged for freedom. Bodhidharma whispered: "Stretch both legs straight, close both eyes tight; then you shall be free." That evening, the bird feigned death. When the owner opened the cage to inspect it, the parrot flew away. This serves as a metaphor for "Dying before Death"—letting go of greed, anger, and delusion to achieve true spiritual liberation.
Nine Years of Wall-Gazing and Shenguang
Bodhidharma reached the Shaolin Temple on Mount Song. There, he sat in a cave facing a wall in deep meditation for nine years. His shadow eventually became etched into the stone, known today as the "Shadow Stone."
A monk named Shenguang sought his teachings. Initially, Shenguang was hot-tempered; he once struck Bodhidharma with his prayer beads, knocking out two of the Master's teeth. Bodhidharma, filled with compassion, swallowed the teeth to prevent a legendary three-year drought that would occur if an Arahant's teeth touched the earth.
Later, after being warned by Yama (the King of the Underworld) that only the Indian monk could save him from death, Shenguang followed Bodhidharma to the Yangtze River. He witnessed the Master cross the rushing waters standing on a single stalk of grass (Crossing the Yangtze on a Reed).
Cutting the Arm for Dharma
Shenguang knelt in the snow outside Bodhidharma's cave for years. One winter morning, as the snow reached his waist, Bodhidharma asked what he sought. Shenguang begged for the "Gates of Enlightenment." To prove his sincerity, Shenguang took a blade and severed his own left arm, offering it to the Master.
As his blood stained the white snow red, Bodhidharma accepted him as a disciple, renaming him Huike. Through a "Mind-to-Mind" transmission, Huike attained sudden enlightenment. He became the Second Patriarch of Zen in China.
The Final Prophecy and Departure
In 1079 B.E., Bodhidharma tested his top four disciples. While others gave verbal answers, Huike simply bowed and remained silent. Bodhidharma smiled: "You have attained the very marrow of my teachings."
Before his death at the age of 150, Bodhidharma prophesied that 200 years later, a "Scholar under the Tree"(Huineng, the 6th Patriarch) would bring Zen to its greatest peak.
Return to the Divine State
After his burial, a high official named Song Yun claimed to have met Bodhidharma in the northern mountains, walking toward India carrying a single sandal. When the tomb was later opened, the coffin was empty—save for the other matching sandal.
Whether he lived to 150 or continues to wander the world in a divine state remains a mystery. However, his legacy remains: "Nothing is impossible for those who are liberated."
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