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What is in a Name? The Possibility of Identifying the Monk Damo as the Mentor of the First Known Self-Claimed Reincarnation of Maitreya in Medieval China
Open accessAbstract
On the basis of a memorial inscription dedicated to an obscure foreign monk known to us only by a rather ordinary word, Damo 達摩 (Dharma), which was obviously a part of his name, this study attempts to reconstruct some traces of his life, and several key aspects of his image as was perceived by his contemporaries. Partly due to his obscurities and popularities, starting from a certain point of time this Damo started to be conflated with the famous Bodhidharma. The research presented in this article shows that it is difficult to identify this Damo to be Bodhidharma. However, several major aspects of Damo’s image seems to have played a noticeable role in informing the image of Bodhidharma and the Chan ideologies related to him. This case study underscores the complexity of the process through which the life and image of a religious paragon in medieval China, like elsewhere in the world of any time, were made and remade.
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TL;DR
This article reconstructs the obscure monk Damo from a memorial epitaph and argues that he is difficult to identify with the famous Bodhidharma, though aspects of Damo’s image may have shaped Bodhidharma and Chan traditions. It also presents Damo as the mentor of Mahāsattva Fu, who claimed to be a reincarnation of Maitreya, and of the scholar-monk Sengfu.
Key findings
- The epitaph depicts Damo as a foreign monk of unknown origin who lived 40 li north of Shuanglin, was called “Dharma Master Xiangshan,” and built seven temples, including Xiangshan, Laishan, Longpan, Longqiu yansi, Liliuchen, and Sanzang; it also attributes miracles to him, such as a granary that never emptied and the ability to stop bandits or hostile officials.
- Damo is presented as the only known mentor of Mahāsattva Fu: in 520, at age 24 sui, Fu met the “barbarian monk” Toutuo Song while fishing; Damo told him of a past vow before Buddha Vipaśyin, had him look into water, and Fu saw a jeweled canopy and halo, awakened to former conditions, abandoned fishing, and later built Shuanglin Temple with a title suggesting Maitreya reincarnation. After Damo died at Sanzang Temple, Fu declared that Damo had returned to Tuṣita and was waiting for him.
- Damo also taught Sengfu, a Taiyuan Wang clansman who reached Jinling in 494–497 and was admired by Liang Wudi and royals; Sengfu is linked to the Huiyin sanmei jing ritual that healed Xiao Wei, with Wang Sengru’s preface dating the divine encounter to 14 November 515 and placing Mount Huyi in Yuzhang, while Xiao Wei held the title Jian’an from 502 and Nanping from 518.
- The author argues it is difficult to equate Damo with Bodhidharma: Daoxuan gave Bodhidharma a separate biography, placed Sengfu’s biography before Bodhidharma’s, and described Bodhidharma without cave-recluse experiences; if Bodhidharma died near Luoyang while Damo died in present-day Zhejiang, identification becomes harder. Still, Damo’s image may have contributed to Bodhidharma’s later Mount Song/Shaolin association, the “no merit” exchange with Liang Wudi, and the river-crossing legend.
Methods
- A qualitative historical-philological case study centered on the memorial epitaph “Song Toutuo fashi” in the Shanhui dashi yulu, supplemented by Xu Gaoseng zhuan, Chu sanzang ji ji, stele inscriptions, and later Chan sources such as Baolin zhuan, Jingde chuandeng lu, Zutang ji, and Shenhui materials.
- The analysis compares biographical ordering, name shortenings, dates, titles, geographic details, and later hagiographic accounts to test whether Damo can be identified with Bodhidharma and to trace how Damo’s image may have been absorbed into Bodhidharma traditions.
- No quantitative sample or statistical analysis is used; the study reconstructs one obscure monk’s life and textual afterlives through close source criticism.
Limitations
- Stated: the sole source for Damo is an epitaph with little verifiable historical or biographical information; his nationality is unknown, his activities in northern China before going south are unknown, and the author says current textual and epigraphic evidence makes identifying him as Bodhidharma difficult or even impossible.
- Stated/evident: several arguments are inferential or hypothetical, including the proposed influence of Damo on Bodhidharma’s Mount Song connection and on the Liang Wudi dialogue; later Chan sources are late and may contain interpolations.
- Evident from the text: the study relies heavily on commemorative and hagiographic materials, some passages are ambiguous, and direct evidence is lacking for certain links, such as whether Sengfu was involved in the Shicheng Maitreya statue project.
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- Findingown data
Damo's foreign origin was not questioned.
“Although there was no doubt on his foreign provenance, his nationality was a mystery.”
Quote in the paperNot a substantial claim - Findingown data
To the author's knowledge, Damo was the only mentor of Mahāsattva Fu.
“His epitaph emphasizes the following three aspects of his life: first, he was an ardent temple-builder; second, he was an awesome miracle worker; and finally, he was the most important (and to the best of my knowledge, the only) mentor of Mahāsattva Fu, a charismatic religious leader who claimed for his status as an reincarnation of Maitreya.”
Quote in the paperNot a substantial claim - Findingown data
As far as the author's research indicates, Bodhidharma had not been linked with Mount Song or Shaolin Temple until the middle of the Tang dynasty, roughly the eighth century, more than two centuries after the patriarch was believed to have died.
“As far as my current research indicates, Bodhidharma had not been linked with Mount Song (Shaolin Temple in particular) until the middle of the Tang dynasty, roughly the eighth century, more than two centuries after the patriarch was believed to have died.”
Quote in the paperSubstantial claim - Findingnone given
Daoxuan makes no mention of Bodhidharma's ties with Mount Song or Shaolin Temple.
“Daoxuan makes no mention whatsoever of Bodhidharma's ties with Mount Song or Shaolin temple.”
Quote in the paperSubstantial claim - Findingown data
Damo's epitaph highlights his role as a passionate temple-builder.
“His epitaph emphasizes the following three aspects of his life: first, he was an ardent temple-builder; second, he was an awesome miracle worker; and finally, he was the most important (and to the best of my knowledge, the only) mentor of Mahāsattva Fu, a charismatic religious leader who claimed for his status as an reincarnation of Maitreya.”
Quote in the paperNot a substantial claim
- Findingown data
Damo's epitaph highlights him as the most important mentor of Mahāsattva Fu.
“His epitaph emphasizes the following three aspects of his life: first, he was an ardent temple-builder; second, he was an awesome miracle worker; and finally, he was the most important (and to the best of my knowledge, the only) mentor of Mahāsattva Fu, a charismatic religious leader who claimed for his status as an reincarnation of Maitreya.”
Quote in the paperSubstantial claim - Findingnone given
Prince Jian'an/Nanping, one of Sengfu's chief admirers, was the major patron of a project to carve a colossal stone statue of Maitreya Buddha in Shicheng, supervised by Sengyou.
“It turned out that Prince Jian'an/Nanping, one of Sengfu's chief admirers, was the major patron of an immense project to carve a colossal stone statue of the Maitreya Buddha in Shicheng 石 城.Sengyou, whose narration of Sengfu's mystic experience was quoted by Daoxuan, supervised this project.”
Quote in the paperNot a substantial claim - Findingown data
Damo's nationality remained unknown.
“Although there was no doubt on his foreign provenance, his nationality was a mystery.”
Quote in the paperNot a substantial claim - Findingown data
Daoxuan's note was based on a longer report in Wang Sengru's preface to the sutra, which is collected in a work by Sengyou.
“It turns out that Daoxuan's note was based on a far longer report found in the preface Wang Sengru 王僧儒 (465-522) wrote for this sutra.It is interesting to note that this preface is collected in a major work by one of Daoxuan's predecessors, Sengyou 僧祐 (445-518).”
Quote in the paperSubstantial claim - Findingown data
Damo's activities in northern China before he went south are entirely unknown.
“His activities in northern China before traveling to the south of China were completely unknown”
Quote in the paperNot a substantial claim - Findingown data
Damo's epitaph highlights his role as a powerful miracle worker.
“His epitaph emphasizes the following three aspects of his life: first, he was an ardent temple-builder; second, he was an awesome miracle worker; and finally, he was the most important (and to the best of my knowledge, the only) mentor of Mahāsattva Fu, a charismatic religious leader who claimed for his status as an reincarnation of Maitreya.”
Quote in the paperNot a substantial claim - Findingreasoning
At some point, this Damo began to be conflated with the famous Bodhidharma.
“Partly due to his obscurities and popularities, starting from a certain point of time this Damo started to be conflated with the famous Bodhidharma.”
Quote in the paperSubstantial claim - Findingcitation
Two examples of the name Damo shortened as Mo can be found in Bodhidharma's Xu Gaoseng zhuan biography and Daoxuan's Xichan lun.
“Two examples of the name Damo shortened as Mo can be found in Bodhidharma's Xu Gaoseng zhuan biography 8 and Daoxuan's”
Quote in the paperSubstantial claim - Findingreasoning
The account of Sengfu's mystic experience informs us that thanks to the performance of a ritual prescribed in the Huiyin sanmei jing, Prince of Nanping (Xiao Wei) recovered from a disease.
“Most importantly, it informs us that thanks to the performance of a ritual prescribed in a scripture titled”
Quote in the paperNot a substantial claim - Interpretationreasoning
It is difficult to identify this Damo as Bodhidharma.
“The research presented in this article shows that it is difficult to identify this Damo to be Bodhidharma.”
Quote in the paperSubstantial claim - Interpretationreasoning
It was because of his belief in his previous Tuṣita ties that Fu gave himself a title strongly suggestive of his status as a reincarnated Maitreya.
“Furthermore, it was because of his belief in his previous Tuṣita ties that Fu gave himself a title strongly suggestive of his status as a reincarnated Maitreya.”
Quote in the paperSubstantial claim - Interpretationnone given
The legend of Damo crossing a river by spreading his umbrella over the water closely resembles the legend of Bodhidharma crossing the Yangzi on a bundle of reeds.
“The legend of Damo's crossing a river by spreading his umbrella over the water 47 is also highly reminiscent of the legend in which Bodhidharma crosses the Yangzi river by using a bundle of reeds as a boat (the so-called “Yiwei dujiang” 一葦渡江)”
Quote in the paperNot a substantial claim - Premisecitation
The Bodhidharma reed-crossing legend has a late provenance, appearing as late as the thirteenth century.
“the latter of which had a rather late provenance (as late as the thirteen century).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [48]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationreasoning
It seems that Daoxuan did not consider Damo, the teacher of Sengfu, to be identical with Bodhidharma.
“It seems that Daoxuan did not consider Damo, the teacher of Sengfu, to be identical with Bodhidharma.”
Quote in the paperSubstantial claim - Interpretationnone given
The most significant role Damo played in Chinese Buddhist history was arguably his association with Mahāsattva Fu, whom he was reported to have led to realize he was a reincarnated Maitreya descended from Tuṣita Heaven.
“The most significant role that Damo played in the history of Chinese Buddhism was arguably his association with Mahāsattva Fu, whom he was reported to have drawn home to the fact that he (Fu) was a reincarnated Maitreya who descended from Tuṣita Heaven to the earthy world.”
Quote in the paperNot a substantial claim - Interpretationreasoning
Given the large age-gap between Sengfu and Dharmamitra, Sengfu was not likely a second-generation disciple of Dharmamitra and an immediate disciple of Da.
“given the large age-gap between Sengfu and Dharmamitra (Sengfu was 108 years younger than Dharmamitra), it is not likely that he could have been a secondgeneration disciple of Dharmamitra and an immediate disciple of Da.”
Quote in the paperSubstantial claim - Interpretationreasoning
The Shicheng statue featuring Maitreya Buddha seems to have grown out of Maitreyanistic sentiments connected with Sengfu's teacher Damo and especially with Damo's disciple Mahāsattva Fu.
“Finally, it is most remarkable that the Shicheng statue, featuring the Maitreya Buddha, seems to have grown out of the current keen Maitreyanistic sentiments that had much to do with Sengfu's teacher Damo and particularly with another disciple of Damo, Mahāsattva Fu.”
Quote in the paperNot a substantial claim - Interpretationown data
The paper's research shows that it is difficult to identify the obscure monk Damo with Bodhidharma.
“The research presented in this article shows that it is difficult to identify this Damo to be Bodhidharma.”
Quote in the paperSubstantial claim - Interpretationreasoning
It is unlikely that Daoxuan would have referred to Damo as Da.
“as far as Daoxuan is concerned, it seems unlikely that he would have referred to Damo as Da.”
Quote in the paperSubstantial claim - Interpretationreasoning
It is unlikely that Daoxuan would have made these comments on Damo had he believed Damo was Bodhidharma.
“it seems rather unlikely that Daoxuan would have deemed it necessary to make these comments on Damo had he believed that Damo was actually Bodhidharma.”
Quote in the paperSubstantial claim - Interpretationreasoning
Had Daoxuan believed this Damo was Bodhidharma, he would not have put Sengfu's biography, as a disciple, before Bodhidharma's.
“had Daoxuan really believed that this Damo was none other than Bodhidharma, he would not have put the biography of Sengfu, as a disciple, before that of Bodhidharma.”
Quote in the paperSubstantial claim - Interpretationown data
By the time Damo's epitaph was written, people already possessed very little certain knowledge about him.
“A close reading of his epitaph shows that even by the time the epitaph was composed, people already knew very little for certain about him.”
Quote in the paperSubstantial claim - Interpretationreasoning
Damo appears to have been an influential monk who drew followers from various social strata, including a distinguished scholar-monk and an unconventional monk.
“Despite the obscurities of his life, Damo seems to have been an influential monk who succeeded in attracting followers from different walks of the society, including a distinguished scholar-monk and an unconventional monk.”
Quote in the paperNot a substantial claim - Interpretationreasoning
Starting from a certain point, this Damo began to be conflated with Bodhidharma.
“Partly due to his obscurities and popularities, starting from a certain point of time this Damo started to be conflated with the famous Bodhidharma.”
Quote in the paperSubstantial claim - Premiseown data
When two-character shorthand terms were further shortened into a one-character name, it was usually the latter character that was used.
“When these two-character shorthand terms were further shortened into a one-character name, it was usually the latter character that was used: Shi 什 for Luoshi 羅什, Na 那 for Lena 勒那, Mo 摩 for Damo 達磨.”
Quote in the paperSubstantial claim - Interpretationown data
Several major aspects of Damo's image played a noticeable role in informing the image of Bodhidharma and related Chan ideologies.
“However, several major aspects of Damo's image seems to have played a noticeable role in informing the image of Bodhidharma and the Chan ideologies related to him.”
Quote in the paperSubstantial claim - Premiseown data
Mahāsattva Fu claimed to be a reincarnation of Maitreya.
“His epitaph emphasizes the following three aspects of his life: first, he was an ardent temple-builder; second, he was an awesome miracle worker; and finally, he was the most important (and to the best of my knowledge, the only) mentor of Mahāsattva Fu, a charismatic religious leader who claimed for his status as an reincarnation of Maitreya.”
Quote in the paperSubstantial claim - Interpretationreasoning
There are reasons to suspect that Bodhidharma came to be associated with Mount Song because of Damo.
“There are reasons to suspect that Bodhidharma came to be associated with Mount Song because of Damo.”
Quote in the paperSubstantial claim - Interpretationreasoning
Damo's style name, Song Toutuo, suggests he spent some time at Mount Song.
“although judging by his style name (Song Toutuo 嵩頭陀, which literally means a dhūta practitioner coming from Mount Song), it seems that he had spent some time at Mount Song.”
Quote in the paperNot a substantial claim - Interpretationreasoning
If Daoxuan is correct that Bodhidharma died in the Luoyang area, it is difficult to identify him with Damo, who died in present-day Zhejiang.
“If Daoxuan is correct in claiming that Bodhidharma died in the Luoyang area, 42 it will be difficult to identify him with our Damo, who died in the present-day Zhejiang, in spite of the efforts made by some Chan chroniclers and modern scholars to do so.”
Quote in the paperSubstantial claim - Interpretationreasoning
In view of his leading role in this Maitreya project, Xiao Wei was actually a keen promoter of Maitreyanism.
“In view of his leading role in this project centering on the cult of Maitreya, we have reasons to assume that Xiao Wei (Prince Nanping) was actually a keen promoter of Maitreyanism.41”
Quote in the paperNot a substantial claim - Interpretationreasoning
Although Daoxuan seems to have arranged biographical items by years of death, it would still be too unusual to give priority to a student over a teacher in the same fascicle.
“Although Daoxuan seems to have arranged the order of his biographical items in terms of the years of death, it would still be too unusual to give priority to a student over a teacher, particularly when their biographies are collected in the same fascicle.”
Quote in the paperNot a substantial claim
- Probably not a substantial claim. 19
- It may state two separate claims as one. 18
- The quote only partly states this claim. 2
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingown dataThe epitaph states that Damo was from a foreign country whose name had already become unknown to the composer.
“The epitaph starts with a general note to the effect that Damo was from a foreign country, the name of which had already become unknown to the composer of the epitaph.”
Quote in the paperNot a substantial claimIt may state two separate claims as one. The quote only partly states this claim.
Findingown dataThe earliest sources that attempt to link Bodhidharma to Mount Song include Pei Cui's memorial epitaph for Shaolin Temple, Shenhui's recorded teachings, and a later collection of Chan patriarch biographies.
“My limited research shows that the following are several of the earliest sources that attempt to wed him to this marchmount in China, along with the most renowned Buddhist temple located there.They are, first, the memorial epitaph that Pei Cui 裴漼 (?-730) wrote for the Shaolin temple:”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Findingown dataPei Cui's passage about Bodhidharma and Huike on Mount Song is ambiguous: it might mean that Bodhidharma and his disciples all resided there, or that only Huike and other disciples did.
“This passage is ambiguous in that it might be read as meaning that Bodhidharma and his disciples including Huike all resided on Mount Song, or that only Huike and other disciples of Bodhidharma resided there.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
Findingnone givenRight after Damo died at Sanzang Temple, Mahāsattva Fu proclaimed to his disciple that Damo had left this world for the Tuṣita world and would await Fu's return.
“Right after Damo died at Sanzang Temple, Mahāsattva Fu, who was not staying with him at the time, immediately proclaimed to his disciple that Damo had left this world for the Tuṣita world and would be awaiting Fu's return.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingown dataThe epitaph narrates several occasions in which Damo built temples in different locations.
“The epitaph narrates several occasions in which Damo managed to build temples in different locations.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingown dataThe epitaph's account of the first encounter between Damo and Fu is short and ambiguous, failing to specify the wondrous traces Damo revealed and the place for practicing the Way.
“Not only is this passage short, but it is also ambiguous, failing to tell us what the wondrous traces that Damo revealed to Fu, what the place was for practicing the Way that Damo showed to Fu and where it was.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
FindingcitationAccording to Daoxuan, Sengfu succeeded in attracting and maintaining admiration from several of the most powerful figures of his day, most importantly Emperor Wu of Liang.
“According to Daoxuan, Sengfu is remarkable for several reasons.First of all, it seems that he succeeded in attracting and maintaining a great deal of admiration from several of the most powerful figures of his day.His most important admirer was, without a doubt, Emperor Wu of the Liang.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingown dataThe epitaph reports that one of Damo's temples, Liliuchen Temple, was constructed with the intervention of supernatural beings.
“However, the intervention of supernatural beings is believed to have constructed one of them, the Liliuchen Temple.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
FindingcitationSengfu stayed at Mount Zhong and died at Kaishan Temple, except for a brief sojourn in Shu that according to Daoxuan greatly contributed to the spread of meditation in the area.
“Except for a brief sojourn in Shu 蜀, which-according to Daoxuan-greatly contributed to the spread of meditation in the area, Sengfu stayed at Mount Zhong and died at Kaishan Temple 開善寺.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
Findingown dataWang Sengru's version differs from Daoxuan's on several points: he places Mount Huyi in Yuzhang, dates the encounter to 14 November 515, and identifies the prince as Prince Jian'an.
“First of all, Wang Sengru positions the mountain known as Huyi in Yuzhang 豫章; that is, present-day Nanchang 南昌 in Jiangxi.Second, he dates the villager He Gui's encounter with this divine being on 14 November 515 (Tianjian 天監 14.10.23 (the 23rd day of the 10th month of the 14th year of the Tianjian era)).Third, Wang Sengru identifies a third subject in this story as Prince Jian'an.”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone givenSengfu arrived in Jinling in the Jianwu era (494-7) after studying with Damo for a while.
“A member of the Taiyuan Wang 太原王 clan, Sengfu arrived in Jinling in the Jianwu 建 武 era (494-7) after studying with Damo for a while.”
Quote in the paperNot a substantial claim- The authors state this as an assumption: Sengfu traveled south by following his teacher Damo.
It may state two separate claims as one.
FindingreasoningBodhidharma's Xu Gaoseng zhuan biography says nothing about his experiences as a recluse, which is incompatible with the image of Damo as a cave dweller.
“Furthermore, Bodhidharma's Xu Gaoseng zhuan biography says nothing about his experiences as a recluse in the course of his career as a Buddhist missionary in China, which is incompatible with the image of Damo as a cave dweller.”
Quote in the paperSubstantial claimIt may state two separate claims as one.
Findingnone givenDespite his obscurity, Damo acquired at least two quite different disciples in China: Mahāsattva Fu, a charismatic Maitreyan promoter appealing to grassroots believers, and Sengfu, a scholar-monk popular among noblemen and the imperial family.
“Thus, despite his obscurity, this foreign (either South or Central Asian) monk Damo acquired at least two quite different disciples in China: one (i.e., Mahāsattva Fu) was a charismatic Buddhist leader who, as a Maitreyan promoter, mainly appealed to believers at the grassroots levels, whereas the other (i.e., Sengfu) was a scholar-monk most popular among the noblemen and even some members of the”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone givenIn addition to Mahāsattva Fu, Damo had one more disciple, Sengfu, a prestigious scholar-monk highly respected by Emperor Wu of Liang and several other members of the royal family.
“In addition to Mahāsattva Fu, Damo had one more disciple, Sengfu, who-in contrast to Fu-was a prestigious scholar-monk highly respected by Emperor Wu of the Liang-Liang Wudi 梁武帝 (r.502-49), and several other members of the royal family.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
Findingown dataThe sole source for Damo is a memorial epitaph known as Song toutuo fashi, which contains very scant verifiable historical and biographical information on him.
“The sole source for him is a memorial epitaph (or less likely, a biography) known as”
Quote in the paperSubstantial claimIt may state two separate claims as one.
Findingnone givenDaoxuan wrote a separate biography for Bodhidharma in the same fascicle containing Sengfu's biography, only three entries after Sengfu's.
“As Daoxuan wrote a separate biography for Bodhidharma in the same fascicle containing Sengfu's biography (actually only three entries after Sengfu's)”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
FindingreasoningThe epitaph reports that Damo performed miracles in three areas of service to the dharma: construction of monastic institutions, conversion of those hostile to Buddhism, and edification of precepts-breakers.
“According to these reports, Damo applied his supernatural power in three areas of service to the dharma: first, to the construction of monastic institutions or buildings; second, to the conversion of those who were hostile to Buddhism; and finally, to the edification of precepts-breakers.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
InterpretationreasoningThe famous exclamation attributed to Bodhidharma about Liang Wudi's temple-building might have been inspired by Damo's image as a restless temple-builder.
“Finally, quite ironically, the famous exclamation, put into the mouth of Bodhidharma, on the vanity and futility of the effort made by Liang Wudi to construct Buddhist temples, might have also been inspired, though in a somewhat “antagonistic” fashion, by Damo's image as a restless temple-builder:”
Quote in the paperNot a substantial claimProbably not a substantial claim.
InterpretationreasoningSeveral major aspects of Damo's image played a noticeable role in shaping the image of Bodhidharma and related Chan ideologies.
“This said, several major aspects of Damo's image seem to have played a noticeable role in informing the image of Bodhidharma and the Chan ideologies related to him.”
Quote in the paperSubstantial claimProbably not a substantial claim.
InterpretationreasoningThis is another instance where a historical figure was obscured and absorbed by a more famous namesake.
“This is another case in which a historical figure was obscured and siphoned off by his more famous homonymous counterpart.”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper may give no reason why it holds.
InterpretationreasoningThe inspiration for linking Bodhidharma to Mount Song might have been derived from the style name of Damo (Song Toutuo).
“The inspiration for such a linkage might have been derived from the style name of Damo (Song Toutuo).”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
InterpretationreasoningNanping and Jian'an were two princely titles Xiao Wei assumed, so the Xu Gaoseng zhuan account does not necessarily contradict Wang Sengru's.
“Nanping and Jian'an were the two princely titles that Xiao Wei assumed, which means that the Xu Gaoseng zhuan account does not necessarily contradict the one provided by Wang Sengru.”
Quote in the paperSubstantial claimProbably not a substantial claim. It may state two separate claims as one.
Premisenone givenIn Chinese transliteration, the name of an Indian or Central Asian monk appears in three, four, or more characters, and he might be called by the first two or the last two characters.
“In its Chinese transliteration, the name of an Indian or central Asian monk appears in three, four, or more characters.He might be called by the first two or the last two characters in his name.”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Premisenone givenOnly one scholar, Furuta Shōshin, does not take Sengfu's teacher, Meditator Dharma, to be Bodhidharma.
“As far as I know, only one scholar, Furuta Shōshin 古田紹欽 (1911-2001), does not take Sengfu's teacher, Meditator Dharma, to be Bodhidharma.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Furuta Shōshin
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
InterpretationreasoningThe author is inclined to read Pei Cui's passage as meaning that Bodhidharma and his disciples all resided on Mount Song.
“In contrast to Mamoru, who, by punctuating the text differently, 44 has adopted the second reading, I am inclined to read this passage the other way.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
InterpretationcitationDamo had been active in northern China for a while before traveling to the south, where he resided in a valley about 40 li north of Shuanglin.
“It seems that he had been active in northern China for a while before traveling to the south, 12 where he resided in a valley some 40 li to the north of Shuanglin 雙林 (in present-day Yiwu 義烏, Zhejiang Province)”
Quote in the paperNot a substantial claimProbably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it.
InterpretationreasoningThe process by which the life and image of a religious paragon in medieval China were constructed and reconstructed is complex.
“This, once again, underscores the complexity of the process through which the life and image of a religious paragon in medieval China, like elsewhere in the world of any time, were made and remade.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
InterpretationreasoningFrom Fu's biography, one knows that during his former residence at Tuṣita Palace, Damo made Fu realize he was a bodhisattva under disguise, and that Damo instructed Fu to build the temple later known as Shuanglinsi.
“From the foregoing passage, one knows that it was during his former residence at the Tuṣita Palace that Damo made Fu realize he was actually a bodhisattva under disguise and that it was Damo's instructions for Fu to build the temple later known as Shuanglinsi.”
Quote in the paperSubstantial claimIt may state two separate claims as one.
InterpretationreasoningWang Sengru's version is more accurate because Xiao Wei received the title Jian'an in 502 and was not conferred Nanping until 518, three years after the alleged encounter.
“The latter is more accurate given that Xiao Wei, who received his princely title, Jian'an, in 502 (Tianjian 1) as a consequence of his older brother's enthronement, had not been conferred the new princely title of Nanping until 518 (Tianjian 17).38 This was three years after the alleged encounter between He Gui and the divine being”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
InterpretationreasoningSengfu's Xu Gaoseng zhuan biography mentions his discipleship under Damo before describing his entry into Yangdu and Mount Zhong, suggesting he met and studied under Damo somewhere other than Mount Zhong.
“while Da was based at Dinglin Temple 定林寺 on Mount Zhong 鍾山, Sengfu's Xu Gaoseng zhuan biography mentions his discipleship under Damo before describing his entry into Yangdu 揚都 (Jinling 金陵) and, specifically, Mount Zhong.This suggests that it was in a place other than Mount Zhong that he met and studied under Damo.”
Quote in the paperSubstantial claimIt may state two separate claims as one.
InterpretationreasoningAlthough current evidence makes it hard to identify Damo as Bodhidharma, what people knew about Damo seems to have played a part in forming the image and ideology related to the Chan patriarch Bodhidharma.
“Although the current textual and epigraphic evidence at my disposal renders it hard, if not completely impossible, to identify Damo as Bodhidharma, what people knew about our Damo seems to have played a part in the formation of the image and ideology related to that Chan patriarch.”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
InterpretationreasoningWang Sengru's praise of Sengfu for vegetarianism implies that in Sengfu's day vegetarianism had not yet been a common practice within the saṃgha.
“However, it is noteworthy that Wang Sengru deems Sengfu praiseworthy for his vegetarianism, which implies that in Sengfu's day this had not yet been so common a practice within the saṃgha.”
Quote in the paperNot a substantial claimIt may state two separate claims as one. The quote only partly states this claim.
InterpretationreasoningDamo did not stay long with Fu, and there was only one more occasion in which Fu renewed his discipleship under Damo.
“It seems that Damo did not stay long with this Chinese disciple he”
Quote in the paperNot a substantial claim
The authors state this as an assumption.
Meditation Master Da was actually Sengyou's teacher, Fada.
“if my assumption stands that Meditation Master Da was actually Sengyou's teacher, Fada 法達, it would not be possible to identify him as Damo.11”
The authors state this as an assumption.
Sengfu traveled south by following his teacher Damo.
“Given that Damo came to the south (around present-day Zhejiang Province) from the north (particularly around the Mount Song area), it may be assumed that Sengfu too traveled south by following his teacher.”
Self-check
Percentages, sums and reported differences re-computed from the paper’s own numbers.
Each contradiction between two passages listed here was confirmed by an independent check.
Conflicting locations for Damo's death
MinorThe narrative says Damo died at Sanzang Temple, while the translated account says he returned to Longqiu's Cliff Temple after completing Sanzang Temple and places the notice of his impending death there.
“Right after Damo died at Sanzang Temple”
“After finishing the project of Sanzang Temple, our dharma master returned to the Cliff Temple of Longqiu.When he was about to die”
A date falls outside the stated emperor's reign
MinorThe passage associates an event dated 586 with Emperor Xiaoming, but gives his reign as 515-528.
“In the tenth year of the Dahe (=Taihe) era (586)”
“Emperor Xiaoming of Northern Wei [r.515-28]”
One source is assigned two catalog numbers
MinorReferences to Xu Gaoseng zhuan give its catalog number as both 2069 and 2060.
“Xu Gaoseng zhuan, T no. 2069, 50: 16.550c5-7”
“Xu Gaoseng zhuan, T no. 2060, 50: 16.550b12-14”
Citations
Cites
Harvard Journal of Asiatic Studies 59 1999
(2001) · Orientalistische Literaturzeitung · doi:10.1524/olzg.2001.96.2.252b · Cited by 283
The Northern School and the Formation of Early Ch'an Buddhism
McRae, J. R. (1986) · doi:10.1515/9780824887452 · Cited by 92
Monks and monarchs, kinship and kingship : Tanqian in Sui Buddhism and politics
陳, 金. (2002) · Medical Entomology and Zoology · Cited by 13
(2002) · Cited by 10
Self-citationThe Shaolin Monastery Stele On Mount Song
Tomami, M. (1990) · Cited by 4
The Shaolin Monastery Stele On Mount Song
Tonami, M., & Forte, A. (1990) · Cited by 4
Flagged first, then by citations
Research works printed but not linked: 9
- 1935, Baolin zhuan 寶林傳, printed in Songzang yizhen 宋藏遺珍
- Chen Jinhua., 2006, Harvard Journal of Asiatic Studies, 66, 43
- Chen Jinhua, 2014, Shensheng kongjian: Zhonggu zongjiao zhong de kongjian yinsu 神聖空間: 中古宗教中的空間因素, 299
- Furuta Shōshin, 1980, “Bodaidaruma izen no zen - fu. Rokunamadai no zen keitō” 菩提達摩以前の禪 - 附: 勒那摩提の禪系統, in Furuta Shōshin chosaku shū古田紹欽著作集, 4
- 1986, Han shu 漢書
- 1980, Liangshu 梁書, edition of Taibei: Dingwen shuju
- 1981, Nanshi 南史, edition of Taibei: Dingwen shuju
- Zengwen Yang, 1996, Shenhui heshang chanhua lu 神會和尚禪話錄
- 1994, Zutang ji 祖堂集, edition of Gaoxiong: Foguangshan zongwu weiyuanhui
Cited by
Sorted by citations
On the Jingjiao Text Zhixuan anle jing
Yu 白宇, B. (2023) · Monumenta Serica · doi:10.1080/02549948.2023.2198399 · Cited by 3
Chen, J. (2017) · Studies in Chinese Religions · doi:10.1080/23729988.2018.1429139 · Cited by 2
Self-citationOn the Meditation Sutra of Dharmatrāta, Buddhabhadra’s Profile, and the Primordial State
Mohr, M. (2024) · Journal of Chan Buddhism · doi:10.1163/25897179-12340021
Metadata
- Authors
- Chen, J.
- Affiliations
- University of British Columbia (CA)
- Corresponding author
- Chen, Jinhua
- ORCID
- Chen, Jinhua
- Venue
- Studies in Chinese Religions
- Publisher
- Informa UK Limited
- Published
- 2015-03-18
- Volume
- 1
- Issue
- 1
- Pages
- 3-19
- ISSN
- 2372-9988 (ISSN-L)
- 2372-9996
- OpenAlex
- W1549163172
- Cited by
- 3
- References
- 6
- Citations by year
- 2024: 1 · 2023: 1 · 2017: 1
- FWCI
- 6.51
- Type
- journal article
- Language
- en
- Open access
- bronze
- doi.org
- Locations
- Studies in Chinese Religions (publishedVersion)
- Funders
- Social Sciences and Humanities Research Council of Canada
- Topics
- Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
- Social Sciences › Arts and Humanities › History › Chinese history and philosophy
- Social Sciences › Arts and Humanities › Philosophy › Study and Philosophy of Religion
- Keywords
- denitrifying anaerobic methane oxidation, Bodhidharma, Maitreya, Zen Buddhism, commemorative inscriptions, medieval Chinese Buddhism
About these checks
Registry, retraction, Cites and statistics results are computed, not judged, with one exception: a printed reference that no index lists is read once by a model before it counts as a citation error. Claims are extracted by a model and kept only when their quote appears verbatim in the text; each cited source is then checked, with a model’s help, for whether it says what the claim relies on. Those verdicts can be wrong — read the claim’s quote and the cited source before relying on one.
A language model drew the claims from the paper on 2026-10-05, under version 3 of the claim definition (model deepseek-v4.1-flash, prompt extract-v3).
A second model labelled each claim on 2026-10-05 (model jev-1.13-20260917, definition revision gold-guideline-v0.2).
Statistics and arithmetic are recomputed, not judged.
Confidence bands are shown only for fields calibrated on our annotated test set. None is calibrated yet, so no band is shown.
What counts as a claim ›How we measure confidence ›How we check this ›
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