Bodhidharma
Around the sixth century, a monk and philosopher named Bodhidharma was active across the Buddhist world, his life recorded with enough uncertainty that even his origins remain a matter of competing accounts. His death is placed at Shaolin Monastery around 540, and that endpoint is among the clearest fixed points the historical record offers.
The circumstances of Bodhidharma's birth are genuinely unresolved. Different sources propose Kanchipuram, the Western Regions, or Iran as his place of origin, and the dates given for his birth range from 440 to 483. He held citizenship of Northern Wei, and the Library of Congress Name Authority records his period of activity as the sixth century. As both a Zen master and a philosopher, he is associated with at least one attributed text: the Long Scroll of the Treatise on the Two Entrances and Four Practices, which carries his name in the tradition.
The geographic uncertainty surrounding Bodhidharma's origins reflects how thoroughly his life became layered with tradition over the centuries. What the available facts do confirm is that he was a monk whose activity fell within the sixth century and whose death occurred at Shaolin Monastery. The attribution of the Long Scroll of the Treatise on the Two Entrances and Four Practices to his name remains the most direct connection scholars and practitioners draw between the historical figure and a surviving body of teaching.
Quotes by Bodhidharma
Bodhidharma's insights on:

The awareness of mortals falls short. As long as they're attached to appearances, they're unaware that their mind is empty. And by mistakenly clinging to the appearance of things, they lose the Way.

Not thinking about anything is Zen. Once you know this, walking, standing, sitting, or lying down, everything you do is Zen.

Worship means reverence and humility. It means revering your real self and humbling delusions.

To see nothing is to perceive the Way, and to understand nothing is to know the Dharma, because seeing is neither seeing nor not seeing and because understanding is neither understanding nor not understanding.

As long as you look for a Buddha somewhere else, you'll never see that your own mind is the Buddha.

If you use your mind to study reality, you won't understand either your mind or reality. If you study reality without using your mind, you'll understand both.



