Jeffrey L. L. BroughtonThe Bodhidharma Anthology: The Earliest Records of Zen (Philip E. Lilienthal Book)

Currently, there exists only two book-length English language translations of Bodhidharma's teachings: The Zen Teaching of Bodhidharma translated by Red Pine (see my review on Amazon) and Broughton's The Bodhidharma Anthology. I would recommend the former for those who wish to go directly to the core of Bodhidharma's teaching unencumbered by expanded commentaries, copious notes, footnotes, citations, and appendices. Those readers who are interested in the lineage and history of the material may not be daunted by Broughton's densely written scholastic approach, or find the effort worth the struggle.Broughton relies heavily on codicology and chronological stratification to support the authenticity of the retrieved T'ang Dynasty (618-907 C.E.) source material and numerous texts attributed to Bodhidharma. The codicological criteria include: analysis of paper used in the original copies, manuscript forms, handwriting, and recto texts. Not everyone who might be interested in exploring the teaching will demand such academic rigor.Nevertheless, both volumes are valuable for understanding Zen (C'han) as taught by Bodhidarma, the first Zen Patriarch in China. The reader who wants a comprehensive, detailed examination of the teaching will be satisfied with Broughton's translation. Those looking for a concise introduction will be better served by Red Pine, at least initially.And a sidebar: Although the monks of Shaolin Monastery claimed, centuries after his death, that Bodhidharma was the founder of the martial art Kung-fu, there is no such evidence to be found in the early records. Rather, the records indicate that the Shaolin Abbot banished him from the monastery for his critical evaluation of the monks and he lived in a cave about a mile away where he practiced a type of meditation metaphorically referred to as "wall gazing." While some of the resident monks may have approached him to learn this meditation, one may wonder if the monastery misappropriated or co-opted his name in order to elevate the status of their previously established martial arts tradition. This may have also served as a rationale for circumventing the Buddhist prohibition against violence. Self-serving myth? For further elaboration see The Shaolin Monastery: History, Religion and the Chinese Martial Arts and/or The Shaolin Grandmasters' Text (both available on Amazon).

I do appreciate Broughton's description of the texts related to Bodhidharma from the Dunghuang library, and if he'd stuck to that he would have been fine. But when he goes into analysis of What They Mean he reveals an embarrassing ignorance of Buddhism and comes to some weird conclusions.

Greaaat service! Thank you, I'm impressed!

I live in the Buddhist hell of Too Many Zen Books. This nicely accompanies all my other ones, and clearly stands out in its own right.

Anyone practicing zen seriously should be familiar with this teaching...it belong in every Buddhist library is a most-used. Read it~

Broughton sorts out the whole of what we have of the teachings of Bodhidharma! Some may find it tough going, but its worth it.Suzuki Daisetsu uncovered the Bodhidharma Anthology (in a collection [housed in Beijing] from the Dunhuang Caves) but overlooked the significance of what Broughton calls ‘Records: One, Two and Three’. Broughton makes a good case for treating Record One as more representative of the teachings of Bodhidharma than the ‘Two Entrances’. Combined with his connecting 'Record Two' and 'Three' with later vernacular Records (Huangbo, Linji), and you’ve got a Treasure!I highly recommend all of Mr. Broughton's books (especially those with Elise Yoko Watanabe) . Together they offer profound insight into the study and practice of Chan Buddhism.Dr. Broughton must have found it interesting that quotations from Record 1 (which Yenshou calls Bodhidharmatara's 'Method for Quieting Mind',) shows up in 12th Century writings of Chan Master Dahui Zonggao in 'Treasury of the Eye of True Teaching, V.1, #232, translated by Thomas Cleary. (Not to be confused with the writings of Dogen which, unfortunately, 'borrows' the same title.)

Great book on Zen Buddhism. It is one of the earliest texts in the lineage of Zen beginnings as I do love the Eastern way of thinking and view on life. The Buddhist concept of emptiness is really emphasized here reinforced by non-dualistic thinking, which means taking a non-judgmental stance on one's perception or view on life. It is not taking too much for granted as terrible consequences followed, as the Bodhidarma described as spending a time infinitely in life and death as opposed to being free.The book is along the lines of a teaching and sermon as there are sections with a particular concept. It all revolves on Buddhist thought, but Zen is a lot more direct and specific, also more direct. That's why I like to read more on traditional Zen texts moreso than Buddhist thought.The translation was excellent, there are plenty of footnotes as there are bold words highlighted for major concepts and definitions. It was difficult to read at first, but it got easier over time. It's definitely a book that needs to be taken time with or familiarity of Zen, or else the reader will be swamped by Eastern Zen.Fantastic book, great product.

I am only about a quarter of the way through this book and so far its really full on, one of those really good Chan books that takes your breath away, not for the beginner. This is no modern Zen book, it goes right to the heart of the matter (Mind) so beware! If your interested Chan Buddhism and Bodhidharma and the early Chan Buddhism its really worth a read. I think its a great accompaniment to Red Pines translation of Bodhidharma teachings so read that as well alongside or before this. I would highly recommend this book, probably the best Chan book I have read since John Blofelds Transmission of the Mind /Huang Po and that's saying something...