Thursday, 10 October 2013
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ROLLS ROYS BUYING RULES AND OWNERSHIP
“Taking delivery of your Rolls-Royce is undoubtedly one of life's genuine pleasures. But this is just the beginning of a unique ownership experience.”
Owning a Rolls-Royce, like driving one, is an effortless pleasure, made even simpler by the high standards of aftercare our dealerships offer. They will provide help and advice about any aspect of your car. They will also help you keep your investment in perfect condition so it continues to perform as well as it did the day it left Goodwood.
t was not too long ago that tech companies were tagged as the companies of the future. Well, the future has arrived, and these companies are some of the most admired in the world. Tech companies are companies whose activities are connected either directly or indirectly to the information technology industry. These activities may include those that deal with computer hardware, software, semiconductor, electronics, the Internet, telecommunication, and other computer services.
Here is a list of the top ten tech companies in the world, based on annual revenues reported.
1. Apple, Inc., United States – $156.5 billion
Who else would be on top but Apple? The company is based in Cupertino in California and is known for its groundbreaking designs and cutting edge gadgets. Everyone has encountered at least one of its items, be it the Mac computers, notebooks, iPad tablets, iPhones, or the iPod mp3 music player. Its software includes the OS X and iOS operating systems, iTunes, iLife, iWork and the Safari web browser. It has more than 70,000 staff that are employed on a full-time and permanent basis, aside from 3,300 temporary employees. Its annual revenue has more than doubled from 2010 when it only earned $65 billion. And you can expect this number to keep going up, as Apple’s product launches are events that the whole world waits for.
2. Samsung Electronics, South Korea – $149 billion
Samsung is a multinational electronics company based in Suwon in South Korea. It employs almost 221,000 people and has production and assembly plants and sales networks in 61 countries around the world. It is the largest maker of mobile phones in the world, the largest television manufacturer in the world, the largest LCD panel maker in the world, largest seller of memory chips in the world, and largest vendor of smart phones in the world. It is also the second largest semiconductor chip-maker in the world. It is currently involved in a legal tussle with Apple regarding copyright issues.
3. Hewlett Packard, United States – $120.35 billion
Hewlett Packard Company, or HP, is an American multinational company based in Palo Alto in California. It was the largest manufacturer of personal computers until 2012 when the Chinese giant Lenovo overtook it. The company is a provider of products, technologies, software, services and solutions to its customers. Its customers range from simple consumers to giant enterprises. It also has clients in the education, government and health sectors.
4. Foxconn, Taiwan – $117.51 billion
Its full name is the Hon Hai Precision Industry Co. Ltd, but it trades by the name of Foxconn. The electronics manufacturing company is based in Tucheng in New Taipei in Taiwan. It is considered to be the largest maker of electronic components in the world. It is involved in the production of such products as Apple’s iPad, iPod and iPhone, as well as Amazon’s Kindle, Sony’s PlayStation 3, Nintendo’s Wii U, and Microsoft’s Xbox 360.
5. IBM, United States – $106.91 billion
The International Business Machines Corporation is based in Armonk in New York. It produces and markets computer hardware and software. It also offers consulting, hosting and infrastructure services in fields ranging from nanotechnology and mainframe computers. It has the record for most patents by a company, which it has held for 19 straight years. The company is also credited for inventing the ATM, the floppy disk, the hard disk drive, the magnetic stripe, the Universal Product Code and the SABRE airline reservation system.
6. Panasonic, Japan – $99.65 billion
The company was formerly known as Matsushita Electric Industrial Co. Ltd. It is based in Osaka in Japan. Konosuke Matsushita founded the company in 1918, and it originally sold only duplex lamp sockets. It has since grown to become the fifth largest manufacturer of televisions in the world and one of the 20 largest vendors of semiconductors in the world. It changed its name to Panasonic Corporation in 2008 to align it with its global brand name.
7. Toshiba, Japan – $74.39 billion
Toshiba is a Japanese engineering and electronics company based in Tokyo in Japan. It manufactures and markets electrical products for information and communications equipment and systems, internet-based solutions, power systems, household appliances, electronic components and industrial infrastructure systems. It is one of the largest vendors of semiconductors and personal computers in the world.
8. Microsoft, United States – $73.72 billion
It is considered to be one of the most valuable companies in the world. It is also the largest software maker in the world based on revenues. The company was founded in 1975 by Bill Gates and Paul Allen, and has its headquarters in Redmond in Washington State. It dominated the personal computer operating system market from the mid 80s to the 2000s, even though there were frequent complaints on the system being buggy and vulnerable. It also held a practical stranglehold on the productivity suite market with its Microsoft Office brand of documents, spreadsheets and presentations. It has since diversified, and it now owns Skype Technologies. It also has a strong foothold in the video game market through its Microsoft Xbox and Xbox 360 consoles.
9. Sony, Japan – $67.4 billion
Sony is a multinational corporation based in Tokyo in Japan. It has interests in various tech sectors, like electronics, games, entertainment and financial services. It is the third largest manufacturer of televisions in the world and is one of the 20 largest vendors of semiconductors in the world. Consumers may also be familiar with Sony because of the Ericsson brand of mobile phones, as well as the video game consoles of PlayStation and PSP. The company also has interests in music, publishing and the movies.
10. Dell, United States – $62.07 billion
Dell is a computer technology firm based in Round Rock in Texas. It creates, develops, markets, sells, repairs and supports computers and its related products and services. It also sells data storage devices, network switches and other peripherals. It is considered to be one of the largest personal computer vendors in the world.
Surya's next movie titled “Rowdy “!
After the success of Singam 2, Surya is all set to team up with Lingusamy. Reports went abuzz that Surya is to do a movie with Lingusamy after Dhuruva Natchathiram by Gautham Vasudev Menon. But now, the Dhruva Natchathiram buzz being silent, there is been a rumor last week that Surya might do the Lingusamy movie opposite Samantha before GVM's project which is to be titled “Rowdy”. Interestingly, it is said that Gautham Menon's movie schedules are also ready to resume in which Trisha and Simran are to pair up with Surya. We will have to wait for the official announcements!
THREE KINGS IN TAMIL NADU CHERA,CHOLA,PANDYA
The three early kingdoms of ancient South India were those of the Cholas, the Cheras, and the Pandyas. Though we have references to the Cholas, Cheras and Pandyas in the inscriptions of Asoka and Kharavela, and Megasthenes' Indika, details are also gleaned from the Sangam literature.
When we talk of political history of the age, we usually refer to the political rule and conditions under these three kingdoms.
From the beginning of the first century ad or a little later, the Cholas were the main political power. Later, the Pandyas and the Cheras gained ascendancy. Much depended on the ruler's personality and his ability to score victories over his enemies. The Sangam literature has casual references to events and persons of this period.
After the end of the third century ad, the Tamil country came to be divided between the Pandyas and the Pallavas. But nothing much is known about the Tamil country during the mid-sixth century bc to fourth century bc.
The earliest reference to the kingdom of the Cheras is found in the Asokan edicts, in the reference to Keralaputras. It was also known to Pliny and the author of the Periplus in the first century ad.
The Chera kingdom, on the western coastal strip above the northern boundary of the Pandyan kingdom corresponded, roughly, to the modern Malabar district and Travancore and Cochin regions. The western coast had some fine ports including Muziris, modern Cranganore, from where trade was carried on with the outside world.
It attracted the Roman merchants who, it is said, had built a temple of Augustus there. Ancient Tamil literature notes that the kingdom was divided into five sections (nadus). The capital was at Vengi or Karur whose location is controversial.
Perhaps, it was on the Periyar River or inland in Karur (Karuvur), the centre of the westernmost taluq, Trichirapalli district. The second location appears to be in order as (i) the mention of Karur in a Brahmi record of the third century bc found in the region; (ii) mention of Vani river near the Chera capital in Sangam literature; (iii) mention of Karuvur or Vanjimanagaram in a later inscription; and (iv) Ptolemy's reference to Korura as the capital of the Cheras. Earlier it was believed to be at Tiruvanjaikkalam in Kerala.
The Cheras held many titles such as Vanavar, Villavar, Kudavar, Kuttuvar, Poraiyar and Malaiyar. Udiyanjeral (ad 130) was one of the earliest rulers, whom poet Mudinagarayar in Puram refers to as 'Vanavaramban' and 'Perunjoran Udiyan'.
His son, Imayavaramaban Nedunjeral Adan (ad 155), is said to have subdued the ruler of the Kadamba dynasty and captured many Yavanas (in all probability, Greek sailors) before releasing them for a heavy ransom.
He won victories against seven crowned kings and was called Tmayavaramban' he who had the Himalaya as his boundary. His younger brother 'Kuthivan of many elephants' extended the boundaries of Chera kingdom.
One of his sons was the famous king, Pirakottiya Senaguttuvan (Red Chera, circa ad 180). The noted Sangam poet, Paranar, describes him as a victor in many battles, who went to North India to fetch a stone of the Himalayas to make an idol of the goddess Kannagi.
From the Silappadikaram it has been inferred that in all likelihood he played the leading role in organising the Pattini cult.
Five monarchs of the Udiyanjeral line ruled for probably two centuries. Monarchs of the collateral line, three in number, ruled for a further period of 58 years.
Their reigns need not have been successive as the kingdom of the Cheras was like a family estate and several princes were involved in political administration.
The heroes mentioned in the last three decades of the 'Ten Tens' and their ancestors, who must have been contemporary with the kings of the Udiyanjeral line, include Anduvan and Selvakkadungu Vali Adan, his son.
Adan's son, Perunjeral Irumporai (circa 190 ad) subdued Adigaiman or Neduman Anji, head of the Adigaiman chieftains in the stronghold of Tagadur (Dharmapuri, Salem district). His cousin Kudakko Uanjeral Irumporai (c.190 ad) is the last Chera prince mentioned in the extant 'Ten Tens'.
He probably defeated the Pandya and Chola kings. Another Chera prince, with the title of Mandaranjeral Irumporai, was captured by Nedujeliyan, his contemporary on the Pandyan side, says the 'Ten Tens'.
The Cheras seem to have faded into the background for a few centuries after this period (early third century).
The Pandyan kingdom was in the extreme south (modern Tirunelveli, Madurai, Ramnad districts, south Travancore and Nanjilnad). The capital was Madurai city on the river Vaigai.
The main port was Korkai, (Tirunelveli district) on the east coast at river Tambraparni's estuary. Later, Kayal became the emporium of trade and Saliyur, farther north, was mentioned as a port.
The origin of the Pandya is obscure-some legends identify them as the descendants of the mythical three brothers of Korkai, who founded the Chera, Pandya and Chola kingdoms. Others connect them with the Pandavas of the north.
However, there are many references to the Pandyas:
(i) Katyayana refers to their kingdom in his commentary on Panini's Astadhyayi.
(ii) The prosperity of the kingdom is mentioned in the Ramayana.
(iii) Ceylonese prince Vijaya's marriage to a Pandya princess is referred to in the Buddhist Mahavamsa which also mentions a powerful Pandyan king who conquered Ceylon and ruled it between 43 and 29 bc.
(iv) A pearl found in Pandyakavata, a mountain in the kingdom, is mentioned in the Arthashastra.
(v) According to information furnished by Megasthenes, females ruled the Pandyan country.
(vi) The Second and the Thirteenth Rock Edicts of Asoka describe the Pandyans as independent and residing to the south of Asoka's kingdom.
(vii) The Kalinga king, Kharavela, is said to have subdued the Pandyas, according to a reference in the Hathigumpha Inscriptions.
(viii) Pandinoi with its capital at Modowra (Madurai) and other centres of the kingdom have been mentioned in the Periplus and Ptolemy's Geography.
The Pandyas gave themselves the titles of Kavuriyar Panchavar, Tennar, Seliyar, Marar and Valudi. Many of the Pandya chieftains were independent to a great extent.
Their early history (before the beginning of the 7th century ad) is vague as there is no proper historical evidence. But the Sangam literature mentions the names of kings, without their chronology or achievements (the Silappadikaram and the Manimekalai are two such works bearing references.)
After the Sangam age, the Pandyas faded into the background and the Pallavas emerged.
Of the kings mentioned, Tondaiman Ilandiroiyan (ad 190) ruled at Kanchi at the same time as that of Karikala of the Chola kingdom. He is mentioned as a poet. There was also Nedunjeliyan, who ruled about ad 210.
Three of his predecessors are mentioned in the Maduraikkanji of Mangudi Marudan. They were Nediyon ('the tall one'), Palsalai Mudukudumi (who is said to be harsh on conquered territory and had performed many sacrifices) and Nedunjeliyan (who was given the title of 'he who won a victory against an Aryan i.e., North Indian army').
Nedunjeliyan of 'Talaiyalanganam'-the scene of a battle between him and the Chera king, 'He of the elephant-look' conquered Milalaik-kurram from Evvi and Mutturruk-kurram. Nakkirar mentions a Pandyan prince, Ilavandigaippallittunjiya Nammaran in Puram 56.
The Pandya king Nedunjeliyan, who ruled in the period between late second and early third century ad, maintained at Madurai a flourishing literary academy or Sangam whose members produced literature of very high quality.
Though there is a gap of nearly eight centuries between their visits, Hiuen Tsang (ad 640) was the second foreigner after Megasthenes who provided some information on the Pandyas.
He did not personally go to the Pandya country but obtained the details from his Buddhist friends at Kanchi. According to him, the country was called Malakuta or Malakotta, Buddhism was extinct there, Hinduism flourished and Digambar Jains were many.
The people were "black harsh and impetuous of mixed religions, indifferent to culture and only good at trade (of pearls particularly)".
The Chola region was in the lower Kaveri valley, in the coastal plain between the norths Vellar.
The Story of Bodhidharma
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Shaolin monks and disciples follow a unique practice among Buddhists in that they greet each other using only their right hand. This greeting is a tradition which dates back to Da Mo and his disciple, Hui Ke.In 495 AD, the Indian monk Ba Tuo, or Buddhabhadra, came to China teaching a form of Buddhism known as Xiao Sheng Buddhism. He was given land at the foot of Shaoshi mountain by Emperor Shao Wen and founded the Shaolin Temple on this land.
Around the time that Ba Tuo was founding the Shaolin Temple there was an Indian prince named Bodhidharma. Bodhidharma was very intelligent and was the favorite son of the king of a region that is now part of southern India. Bodhidharma had two older brothers who feared that their father, the king, would pass them over and bequeath the kingship to Bodhidharma. In their jealousy, the two older brothers often disparaged Bodhidharma while talking with their father, hoping to turn him against their younger brother. The older brothers also attempted to assassinate Bodhidharma but Bodhidharma had very good karma and so the attempts were not successful. Despite being the favorite son of the king, Bodhidharma realized that he was not interested in a life of politics. He chose instead to study with the famous Buddhist master Prajnatara and become a Buddhist monk.
Bodhidharma trained with his master for many years. One day he asked his master, "Master, when you pass away, where should I go? What should I do?" His master replied that he should go to Zhen Dan, which was the name for China at that time. Years later, Bodhidharma's master passed away and Bodhidharma prepared to leave for China.
During the many years that Bodhidharma had studied as a monk, one of his older brothers had become king of India and that older brother's son had become king after him. The king of India was very fond of his uncle and wanted to make amends for the actions which Bodhidharma's older brothers had taken against him. He asked Bodhidharma to stay near the capital, where he could protect and care for him, but Bodhidharma knew that he must go to China as his master had said.
Seeing that Bodhidharma would not remain, the king of India ordered that carrier pigeons be sent to China with messages asking the people of China to take care of Bodhidharma. These messages made Bodhidharma famous among many Chinese who wondered what was so special about this particular Buddhist monk that the king of India would make such a request.
In 527 AD, 32 years after Ba Tuo's founding of the Shaolin temple, Bodhidharma crossed through Guangdong province into China. In China, he was known as Da Mo. Da Mo arrived in China practicing Da Sheng (Mahayana) Buddhism. When Da Mo arrived, he was greeted by a large crowd of people who had heard of the famous Buddhist master and wished to hear him speak. Rather than speak, Da Mo sat down and began meditating. He meditated for many hours. Upon completing his meditation, Da Mo rose and walked away, saying nothing.
His actions had a profound effect upon his audience. Some people laughed, some cried, some were angry and some nodded their heads in understanding. Regardless of the emotion, everyone in the crowd had a reaction.
This incident made Da Mo even more famous, so famous that Emperor Wu heard of him. Emperor Wu, who ruled over the southern kingdom of China, invited Da Mo to come to his palace. When Da Mo arrived, Emperor Wu talked with Da Mo about Buddhism. The emperor had erected many statues and temples devoted to Buddhism. He had given much wealth to Buddhist temples. In talking of his accomplishments, Emperor Wu asked Da Mo if his actions were good. Da Mo replied that they were not. This response surprised Emperor Wu, but they continued talking and eventually Emperor Wu asked Da Mo if there was Buddha in this world. Da Mo replied that there was not.
Da Mo's replies were a reflection of Emperor Wu. By asking if his actions were good, Emperor Wu was searching for compliments and affirmation from Da Mo. Da Mo denied that Emperor Wu's actions were good because it is the duty of the emperor to care for his people. Rather than seeking compliments, Emperor Wu should have been content to help his people through Buddha. Similarly, if one asks if there is Buddha in the world, then one has already answered the question: Buddha is a matter of faith, you either believe in your heart or you do not. In questioning the existence of Buddha, Emperor Wu had demonstrated a lack of faith.
Da Mo's answers enraged Emperor Wu and he ordered Da Mo to leave his palace and never return. Da Mo simply smiled, turned and left.
Da Mo continued his journey, heading north, when he reached the city of Nanjing. In the city of Nanjing, there was a famous place called the Flower Rain Pavillion where many people gathered to speak and relax. There was a large crowd of people gathered in the Flower Rain Pavillion around a Buddhist monk, who was lecturing. This Buddhist monk was named Shen Guang.
Shen Guang had at one time been a famous general. He had killed many people in battle but one day realized that the people he had been killing had family and friends and that one day someone might come and kill him. This changed him and he decided to train as a Buddhist monk. Eventually, Shen Guang became a great speaker on Buddhism. As Da Mo neared the crowd, he listened to Shen Guang's speech. Sometimes Shen Guang would speak and Da Mo would nod his head, as if in agreement. Sometimes Shen Guang would speak and Da Mo would shake his head, as if in disagreement. As this continued, Shen Guang became very angry at the strange foreign monk who dared to disagree with him in front of this crowd. In anger, Shen Guang took the Buddhist beads from around his neck and flicked them at Da Mo. The beads struck Da Mo in his face, knocking out two of his front teeth. Da Mo immediately began bleeding. Shen Guang expected a confrontation; instead, Da Mo smiled, turned and walked away.
This reaction astounded Shen Guang, who began following after Da Mo.
Da Mo continued north until he reached the Yangzi river. Seated by the river there was an old woman with a large bundle of reeds next to her. Da Mo walked up to the old woman and asked her if he might have a reed. She replied that he might. Da Mo took a single reed, placed it upon the surface of the Yangzi river and stepped onto the reed. He was carried across the Yangzi river by the force of his chi. Seeing this, Shen Guang ran up to where the old woman sat and grabbed a handful of reeds without asking. He threw the reeds onto the Yangzi river and stepped onto them. The reeds sank beneath him and Shen Guang began drowning. The old woman saw his plight and took pity on Shen Guang, pulling him from the river. As Shen Guang lay on the ground coughing up river water, the old woman admonished him. She said that by not asking for her reeds before taking them, he had shown her disrespect and that by disrespecting her, Shen Guang had disrespected himself. The old woman also told Shen Guang that he had been searching for a master and that Da Mo, the man he was following, was that master. As she said this, the reeds which had sunk beneath Shen Guang rose again to the surface of the river and Shen Guang found himself on the reeds being carried across the Yangzi river. He reached the other side and continued following after Da Mo.
There are many people who believe that the old woman by the river was a Boddhisatva who was helping Shen Guang to end the cycle of his samsara.
At this point, Da Mo was nearing the location of the Shaolin Temple. The Shaolin monks had heard of his approach and were gathered to meet him. When Da Mo arrived, the Shaolin monks greeted him and invited him to come stay at the temple. Da Mo did not reply but he went to a cave on a mountain behind the Shaolin Temple, sat down, and began meditating. In front of the Shaolin Temple, there are five mountains: Bell Mountain, Drum Mountain, Sword Mountain, Stamp Mountain and Flag Mountain. These mountains are named after the objects which their shape resembles. Behind the Shaolin Temple there are five "Breast Mountains" which are shaped like breasts. The cave in which Da Mo chose to meditate was on one of the Breast Mountains.
Da Mo sat facing a wall in the cave and meditated for nine years. During these nine years, Shen Guang stayed outside Da Mo's cave and acted as a bodyguard for Da Mo, ensuring that no harm came to Da Mo. Periodically Shen Guang would ask Da Mo to teach him, but Da Mo never responded to Shen Guang's requests. During these nine years the Shaolin monks would also periodically invite Da Mo to come down to the Temple, where he would be much more comfortable, but Da Mo never responded. After some time, Da Mo's concentration became so intense that his image was engraved into the stone of the wall before him.
Towards the end of the nine years, the Shaolin monks decided that they must do something more for Da Mo and so they made a special room for him. They called this room the Da Mo Ting. When this room was completed at the end of the nine years, the Shaolin monks invited Da Mo to come stay in the room. Da Mo did not respond but he stood up, walked down to the room, sat down, and immediately began meditating. Shen Guang followed Da Mo to the Shaolin temple and stood guard outside Da Mo's room. Da Mo meditated in his room for another four years. Shen Guang would occasionally ask Da Mo to teach him, but Da Mo never responded.
At the end of the four-year period Shen Guang had been following Da Mo for thirteen years, but Da Mo had never said anything to Shen Guang. It was winter when the four-year period was ending and Shen Guang was standing in the snow outside the window to Da Mo's room. He was cold and became very angry. He picked up a large block of snow and ice and hurled it into Da Mo's room. The snow and ice made a loud noise as it broke inside Da Mo's room. This noise awoke Da Mo from his meditation and he looked at Shen Guang. In anger and frustration Shen Guang demanded to know when Da Mo would teach him.
Da Mo responded that he would teach Shen Guang when red snow fell from the sky.
Hearing this, something inside Shen Guang's heart changed and he took the sword he carried from his belt and cut off his left arm. He held the severed arm above his head and whirled it around. The blood from the arm froze in the cold air and fell like red snow. Seeing this, Da Mo agreed to teach Shen Guang.
Da Mo took a monk's spade and went with Shen Guang to the Drum Mountain in front of Shaolin Temple. The Drum Mountain is so called because it is very flat on top. Da Mo's unspoken message to Shen Guang was that Shen Guang should flatten his heart, just like the surface of the Drum Mountain. On this Drum Mountain Da Mo dug a well. The water of this well was bitter. Da Mo then left Shen Guang on the Drum Mountain. For an entire year, Shen Guang used the bitter water of the well to take care of all of his needs. He used it to cook, to clean, to bathe, to do everything. At the end of the first year, Shen Guang went down to Da Mo and again asked Da Mo to teach him. Da Mo returned with Shen Guang to the Drum Mountain and dug a second well. The water of this well was spicy. For an entire year, Shen Guang used the spicy water for all of his needs. At the end of the second year, Shen Guang went back down to Da Mo and asked again to be taught. Da Mo dug a third well on the Drum Mountain. The water of this third well was sour. For the third year, Shen Guang used the sour water for all of his needs. At the end of the third year, Shen Guang returned to Da Mo and agains asked to be taught. Da Mo returned to the Drum Mountain and dug a fourth and final well. The water of this well was sweet. At this point, Shen Guang realized that the four wells represented his life. Like the wells, his life would sometimes be bitter, sometimes sour, sometimes spicy and sometimes sweet. Each of these phases in his life was equally beautiful and necessary, just as each of the four seasons of the year is beautiful and necessary in its own way. Without really saying many words to Shen Guang, Da Mo had taught Shen Guang the most important of lessons in a mind-to-mind, heart-to-heart fashion. This mind-to- mind, heart-to-heart communication is called "action language" and is the foundation of the Chan Buddhism which Da Mo began at the Shaolin Temple.
After his realization, Shen Guang was given the name Hui Ke and he became abbot of the Shaolin temple after Da Mo.
To pay respect for the sacrifice which Hui Ke made, disciples and monks of the Shaolin Temple greet each other using only their right hand.
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Seeing that Bodhidharma would not remain, the king of India ordered that carrier pigeons be sent to China with messages asking the people of China to take care of Bodhidharma. These messages made Bodhidharma famous among many Chinese who wondered what was so special about this particular Buddhist monk that the king of India would make such a request.
In 527 AD, 32 years after Ba Tuo's founding of the Shaolin temple, Bodhidharma crossed through Guangdong province into China. In China, he was known as Da Mo. Da Mo arrived in China practicing Da Sheng (Mahayana) Buddhism. When Da Mo arrived, he was greeted by a large crowd of people who had heard of the famous Buddhist master and wished to hear him speak. Rather than speak, Da Mo sat down and began meditating. He meditated for many hours. Upon completing his meditation, Da Mo rose and walked away, saying nothing.
His actions had a profound effect upon his audience. Some people laughed, some cried, some were angry and some nodded their heads in understanding. Regardless of the emotion, everyone in the crowd had a reaction.
This incident made Da Mo even more famous, so famous that Emperor Wu heard of him. Emperor Wu, who ruled over the southern kingdom of China, invited Da Mo to come to his palace. When Da Mo arrived, Emperor Wu talked with Da Mo about Buddhism. The emperor had erected many statues and temples devoted to Buddhism. He had given much wealth to Buddhist temples. In talking of his accomplishments, Emperor Wu asked Da Mo if his actions were good. Da Mo replied that they were not. This response surprised Emperor Wu, but they continued talking and eventually Emperor Wu asked Da Mo if there was Buddha in this world. Da Mo replied that there was not.
Da Mo's replies were a reflection of Emperor Wu. By asking if his actions were good, Emperor Wu was searching for compliments and affirmation from Da Mo. Da Mo denied that Emperor Wu's actions were good because it is the duty of the emperor to care for his people. Rather than seeking compliments, Emperor Wu should have been content to help his people through Buddha. Similarly, if one asks if there is Buddha in the world, then one has already answered the question: Buddha is a matter of faith, you either believe in your heart or you do not. In questioning the existence of Buddha, Emperor Wu had demonstrated a lack of faith.
Da Mo's answers enraged Emperor Wu and he ordered Da Mo to leave his palace and never return. Da Mo simply smiled, turned and left.
Da Mo continued his journey, heading north, when he reached the city of Nanjing. In the city of Nanjing, there was a famous place called the Flower Rain Pavillion where many people gathered to speak and relax. There was a large crowd of people gathered in the Flower Rain Pavillion around a Buddhist monk, who was lecturing. This Buddhist monk was named Shen Guang.
Shen Guang had at one time been a famous general. He had killed many people in battle but one day realized that the people he had been killing had family and friends and that one day someone might come and kill him. This changed him and he decided to train as a Buddhist monk. Eventually, Shen Guang became a great speaker on Buddhism. As Da Mo neared the crowd, he listened to Shen Guang's speech. Sometimes Shen Guang would speak and Da Mo would nod his head, as if in agreement. Sometimes Shen Guang would speak and Da Mo would shake his head, as if in disagreement. As this continued, Shen Guang became very angry at the strange foreign monk who dared to disagree with him in front of this crowd. In anger, Shen Guang took the Buddhist beads from around his neck and flicked them at Da Mo. The beads struck Da Mo in his face, knocking out two of his front teeth. Da Mo immediately began bleeding. Shen Guang expected a confrontation; instead, Da Mo smiled, turned and walked away.
This reaction astounded Shen Guang, who began following after Da Mo.
Da Mo continued north until he reached the Yangzi river. Seated by the river there was an old woman with a large bundle of reeds next to her. Da Mo walked up to the old woman and asked her if he might have a reed. She replied that he might. Da Mo took a single reed, placed it upon the surface of the Yangzi river and stepped onto the reed. He was carried across the Yangzi river by the force of his chi. Seeing this, Shen Guang ran up to where the old woman sat and grabbed a handful of reeds without asking. He threw the reeds onto the Yangzi river and stepped onto them. The reeds sank beneath him and Shen Guang began drowning. The old woman saw his plight and took pity on Shen Guang, pulling him from the river. As Shen Guang lay on the ground coughing up river water, the old woman admonished him. She said that by not asking for her reeds before taking them, he had shown her disrespect and that by disrespecting her, Shen Guang had disrespected himself. The old woman also told Shen Guang that he had been searching for a master and that Da Mo, the man he was following, was that master. As she said this, the reeds which had sunk beneath Shen Guang rose again to the surface of the river and Shen Guang found himself on the reeds being carried across the Yangzi river. He reached the other side and continued following after Da Mo.
There are many people who believe that the old woman by the river was a Boddhisatva who was helping Shen Guang to end the cycle of his samsara.
At this point, Da Mo was nearing the location of the Shaolin Temple. The Shaolin monks had heard of his approach and were gathered to meet him. When Da Mo arrived, the Shaolin monks greeted him and invited him to come stay at the temple. Da Mo did not reply but he went to a cave on a mountain behind the Shaolin Temple, sat down, and began meditating. In front of the Shaolin Temple, there are five mountains: Bell Mountain, Drum Mountain, Sword Mountain, Stamp Mountain and Flag Mountain. These mountains are named after the objects which their shape resembles. Behind the Shaolin Temple there are five "Breast Mountains" which are shaped like breasts. The cave in which Da Mo chose to meditate was on one of the Breast Mountains.
Da Mo sat facing a wall in the cave and meditated for nine years. During these nine years, Shen Guang stayed outside Da Mo's cave and acted as a bodyguard for Da Mo, ensuring that no harm came to Da Mo. Periodically Shen Guang would ask Da Mo to teach him, but Da Mo never responded to Shen Guang's requests. During these nine years the Shaolin monks would also periodically invite Da Mo to come down to the Temple, where he would be much more comfortable, but Da Mo never responded. After some time, Da Mo's concentration became so intense that his image was engraved into the stone of the wall before him.Towards the end of the nine years, the Shaolin monks decided that they must do something more for Da Mo and so they made a special room for him. They called this room the Da Mo Ting. When this room was completed at the end of the nine years, the Shaolin monks invited Da Mo to come stay in the room. Da Mo did not respond but he stood up, walked down to the room, sat down, and immediately began meditating. Shen Guang followed Da Mo to the Shaolin temple and stood guard outside Da Mo's room. Da Mo meditated in his room for another four years. Shen Guang would occasionally ask Da Mo to teach him, but Da Mo never responded.
At the end of the four-year period Shen Guang had been following Da Mo for thirteen years, but Da Mo had never said anything to Shen Guang. It was winter when the four-year period was ending and Shen Guang was standing in the snow outside the window to Da Mo's room. He was cold and became very angry. He picked up a large block of snow and ice and hurled it into Da Mo's room. The snow and ice made a loud noise as it broke inside Da Mo's room. This noise awoke Da Mo from his meditation and he looked at Shen Guang. In anger and frustration Shen Guang demanded to know when Da Mo would teach him.
Da Mo responded that he would teach Shen Guang when red snow fell from the sky.
Hearing this, something inside Shen Guang's heart changed and he took the sword he carried from his belt and cut off his left arm. He held the severed arm above his head and whirled it around. The blood from the arm froze in the cold air and fell like red snow. Seeing this, Da Mo agreed to teach Shen Guang.
Da Mo took a monk's spade and went with Shen Guang to the Drum Mountain in front of Shaolin Temple. The Drum Mountain is so called because it is very flat on top. Da Mo's unspoken message to Shen Guang was that Shen Guang should flatten his heart, just like the surface of the Drum Mountain. On this Drum Mountain Da Mo dug a well. The water of this well was bitter. Da Mo then left Shen Guang on the Drum Mountain. For an entire year, Shen Guang used the bitter water of the well to take care of all of his needs. He used it to cook, to clean, to bathe, to do everything. At the end of the first year, Shen Guang went down to Da Mo and again asked Da Mo to teach him. Da Mo returned with Shen Guang to the Drum Mountain and dug a second well. The water of this well was spicy. For an entire year, Shen Guang used the spicy water for all of his needs. At the end of the second year, Shen Guang went back down to Da Mo and asked again to be taught. Da Mo dug a third well on the Drum Mountain. The water of this third well was sour. For the third year, Shen Guang used the sour water for all of his needs. At the end of the third year, Shen Guang returned to Da Mo and agains asked to be taught. Da Mo returned to the Drum Mountain and dug a fourth and final well. The water of this well was sweet. At this point, Shen Guang realized that the four wells represented his life. Like the wells, his life would sometimes be bitter, sometimes sour, sometimes spicy and sometimes sweet. Each of these phases in his life was equally beautiful and necessary, just as each of the four seasons of the year is beautiful and necessary in its own way. Without really saying many words to Shen Guang, Da Mo had taught Shen Guang the most important of lessons in a mind-to-mind, heart-to-heart fashion. This mind-to- mind, heart-to-heart communication is called "action language" and is the foundation of the Chan Buddhism which Da Mo began at the Shaolin Temple.
After his realization, Shen Guang was given the name Hui Ke and he became abbot of the Shaolin temple after Da Mo.
To pay respect for the sacrifice which Hui Ke made, disciples and monks of the Shaolin Temple greet each other using only their right hand.
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