Output:
Monastery” (Hyakujō shingi) in about the middle of the Tang Dynasty. These
regulations were preserved today in a compilation by imperial order in the Yuan
Dynasty. (See Daishō Daizōkyō, No. 2025).
    Chang-ching Ta-an (Chōkei Daian, 793–883) asked Hyakujō: “I wish to know
about Buddha; what is he?” Hyakujō answered: “It is like seeking for an ox while
you are riding on it.” Daian: “What shall I do after I know?” Hyakujō: “It is like
going home riding on it.” Daian: “How can I behave in accordance with the
Dharma?” Hyakujō then told him: “You should behave like a cow-herd, who carries
a staff and sees to it that his cattle would not wander away into somebody else’s
rice-ﬁelds.” This story was referred to frequently in Zen literature, and The Ten
Cow-herding Pictures showed the upward steps of spiritual training in a systematic
way. These steps are as follows: (1) Looking for the Cow; (2) Seeing the Traces of
the Cow; (3) Seeing the Cow; (4) Catching the Cow; (5) Herding the Cow;


Output: 26                                             3 The Nangaku Branch and the Igyō School


Output:
(6) Coming Home on the Cow’s Back; (7) The Cow Forgotten, Leaving the Man
Alone; (8) The Cow and the Man Both Gone Out of Sight; (9) Returning to the
Origin, Back to the Source; and (10) Entering the City with Bliss-bestowing Hands.
   The following anecdote was described by R. H. Blyth in his Zen and Zen
Classics, Vol. 3, Chap. 4:
      A monk asked Hyakujō, “What is the Buddha?”
      Hyakujō asked the monk, “Who are you?”
      The monk said: “I am I.”
      Hyakujō said: “Do you know this ‘I’ or not?”
      The monk replied: “Clearly.”
      Hyakujō held up the mosquito flapper and said: “Do you see this?”
      “I do”, said the monk.
      Hyakujō said: “I have no word.”


Output:
He was a great teacher, as well as a great organizer, emphasizing discipline in a Zen
temple. Hyakujō had many excellent disciples, among them:
      Kuei-shan Ling-yu 沩山灵祐 (Isan Reiyū, 771–853)
      Huang-po Hsi-yun 黄檗希运 (Ōbaku Kiun, d. 850)
      Chang-ching Ta-an 长庆大安 (Chōkei Daian, 793–883)
      Ta-tzu Huan-chung 大慈寰中 (Daiji Kanchū, 780–862)


Output:
Kuei-shan Ling-yu (Isan Reiyū) and his disciple, Yang-shan Hui-chi (Kyōzan
Ejaku, 807–883), were the founders of the Kuei-yang (Ikyō or Igyō) School.
Huang-po Hsi-yun (Ōbaku Kiun) was the teacher of Lin-chi I-hsuan (Rinzai Gigen,
d. 866), who founded the Lin-chi (Rinzai) School. Kuei-shan (Isan) had other
disciples: Hsiang-yen Chih-hsien (Kyōgetn Chikan) 香严智闲, Ling-yun Chih-chin
(Reiun Shigon) 灵云志勤, and Ching-shan Hung-yin (Keizan Kōin) 径山洪湮.
Ōbaku’s other disciples were Mu-chou Tao-tsung (Bokujū Dōshō) 睦州道踪, Pei
Hsiu, the Prime Minister (Haikyū Shōkoku) 相国裴休, O-shih Ling-kuan (Useki
Reikan) 乌石灵观, and Chien-ching Tsu-nan (Senkei Sonan) 千顷楚南. Mu-chou
was also known as Chen Tsun-su (Chin Sonshuku, 780?-877?) (陈尊宿). Chōkei’s
disciples were as follows: Ling-shu Ju-min (Reiju Nyobin, d. 918) 灵树如敏, and
Ta-sui Fa-chen (Daizui Hōshin) 大隋法真.
   Ta-chu Hui-hai (Daishu Ekai) was the author of Tun-wu Ju-tao Yao-men Lun
(Tongo Nyūdō Yōmon Ron)–On the Essentials for Entering Tao through Sudden


Output:
Awakening, edited by Miaō-hsieh (Myōkyō) 妙叶, ﬁrst published in 1374. Yu-lao
Hsiao-jan (Gyokurō Kyūnen) was the Zen teacher of the Japanese monk Saichō
(767–822), founder of the Tendai School in Japan. Yen-kuan Chi-an (Enkan Saian,
750?–842) was the teacher of I-kung (Gikū) 义空 and Tao-chu (Dōjo) 道助, both of
whom went to Japan. Kuei-tsung Chih-chang (Kisū Chijō) had a disciple, Kao-an
Ta-yu (Kōan Daigu) 高安大愚. Nan-chuan Pu-yuan (Nansen Fugan, 748–834) had
many disciples, among them: Chao-chou Tsung-shen (Jōshū Jūshin, 778–897) 赵州
从谂, Chang-sha Ching-tsen (Chōsha Keijin, 788–868) 长沙景岑, and Lu Keng
(Riku Kō 764–834) 陆亘. Ta-mei Fa-chang (Daibai Hōjō, 752–839) was the
dharma teacher of Hang-chou Tien-lung (Kōshū Tenryū) 杭州天龙, whose
3 The Nangaku Branch and the Igyō School                                                           27


Output:
disciple was Chu-chi (Gutei) 俱胝. Fu-kuang Ju-man (Bukkō Nyoman) had a
famous disciple—Po Chü-i (Haku Kyoeki) 白居易, a well-known poet.
   Master Kuei-shan (Isan) was a native of Chang-chi in Fuchow (now Fukien
Province). In the Chien-shan Monastery (Kenzen-ji) in his native city, he studied
under the Vianya master Fa-chang (Hōchō) 法常. Later, he was ordained at the
Lung-hsing Monastery (Ryūkō-ji) in Hangchow. At the age of twenty-three, he went
to Kiangsi and visited Master Po-chang (Hyakujō). One day, Isan was attending
Hyakujō who asked him: “Who are you?” “I am Kuei-shan (Isan),” replied Isan.
Hyakujō said: “Will you poke the ﬁre pot and ﬁnd our whether there is some burning
charcoal in it?” Isan did so, and then said: “There is no burning charcoal.” Master
Hyakujō rose from his seat. Poking deep into the ﬁre pot, he extracted a small glowing
piece of charcoal which he showed to Isan, saying: “Is this not a burning piece?” At
this, Isan was awakened, and made a profound bow. Hyakujō then quoted the sutra:


Output:
To behold the Buddha-nature one must wait for the right moment and the right conditions.
   When the time comes, one is awakened as from a dream. It is as if one’s memory recalls
   something long forgotten. One realizes that what is obtained is one’s own and not from
   outside one’s self.


Output:
The following anecdotes were taken from Professor Chang Chung-yuan’s
translations (See Original Teachings of Ch’an Buddhism, pp. 200–208):
   One day Master Kuei-shan Ling-yu (Isan Reiyū) came into the assembly and said:
   “The mind of one who understands Ch’an (Zen) is plain and straightforward without
   pretense. It has neither front nor back and is without deceit or delusion. Every hour of the
   day, what one hears and sees are ordinary things and ordinary actions. Nothing is distorted.
   One does not need to shut one’s eyes and ears to be non-attached to things. In the early days
   many sages stressed the follies and dangers of impurity. When delusion, perverted views,
   and bad thinking habits are eliminated, the mind is as clear and tranquil as the autumn
   stream. It is pure and quiescent, placid and free from attachment. Therefore he who is like
   this is called a Ch’annist (Zennist), a man of non-attachment to things.”
   …
   During an assembly period, the Master (Isan) said:


Output:
“When the approach to enlightenment is like the swift thrust of a sword to the center of
   things, then both worldliness and holiness are completely eliminated and Absolute Reality
   is revealed. Thus the One and the Many are identiﬁed. This is the Suchness of Buddha.”


Output:
Isan’s disciple, Yang-shan Hui-chi (Kyōzan Ejaku, 807–883), was a native of
Huai-hua in Shao-chou (now Chu-chiang in Northern Kwangtung Province). When
he was seventeen, he cut off two ﬁngers and then obtained his parents’ permission
to leave home and become a monk. He went to Nan-hua Monastery (Nanka-ji),
where the Sixth Patriarch was enshrined, to have his head shaved. Later, he went to
visit Master Isan. Isan asked him: “Are you your own master or not?” Kyōzan
answered: “I am.” Isan asked: “Where is your own master?” Kyōzan walked away
from the west of the hall to the east and stood there. Isan recognized immediately
that he was an unusual man (that is, a dharma vessel) and decided to teach him. One
day, Kyōzan asked the Master: Where is the abiding place of the real Buddha? Isan
answered:
28                                                    3 The Nangaku Branch and the Igyō School


Output:
“Imagine the wonder of no-thought and trace it back to the inﬁnity of the light of the spirit.
     While thoughts are exhausted and returned to their source, nature and appearance are ever
     abiding. Reality and events are no longer differentiated. Therein is the real Buddha of
     Suchness.”

   Hearing this, Kyōzan was suddenly enlightened. Kyōzan lived to 77 years of
age. He left the following gāthā:
        My age, a full seventy-seven.
        Even now I am fading away.
        Rising and falling, let nature take its course.
        In my two arms I hold my bended knee.


Output:
Isan had another disciple Hsiang-yen Chih-hsien (Kyōgen Chikan), who was
disappointed in the beginning and left. When he arrived at the tomb of National
Teacher Nan-yang Hui-chung (Nan’yō Echū Kokushi), he built a hut nearby and
stayed there. One day while he was weeding, a piece of rock which he had dis-
lodged struck a bamboo tree. The sound it produced awakened him to laughter and
sudden enlightenment. Then, a gāthā he made testiﬁed to his gratitude to Master
Isan.
        With one stroke, all previous knowledge is forgotten.
        No cultivation is needed for this.
        This occurrence reveals the ancient way
        And is free from the track of quiescence.
        No trace is left anywhere.
        Whatever I hear and see does not conform to rules.
        All those who are enlightened
        Proclaim this to be the greatest action.


Output:
Kyōgen then came to the assembly and said:
     The Tao is attained by one’s inner awakening; it does not depend upon words. Look at the
     invisible and boundless. Where can you ﬁnd any intermittances? How can you reach it by
     the labor of the intellect? It is simply the reflection of illumination, and that is your whole
     daily task. Only those who are ignorant will go in the opposite direction.


Output:
Answering a monk’s question “What is Tao?” Kyōgen remarked: “A dragon is
singing in the decaying woods.” The monk did not understand. So Kyōgen added:
“The eyes in the skull.”
   The above English translations were taken from Professor Chang Chung-yuan’s
Original Teachings of Ch’an Buddhism, pp. 219–228.
   The Igyō School did not flourish after four or ﬁve generations. Kyōzan’s dis-
ciples were as follows:
        Hsi-ta Kuang-mo (Saitō Kōboku) 西塔光穆
        Nan-ta Kuang-yung (Nantō Kōyō) 南塔光涌
        Lung-chuan Wen-hsi (Ryūsen Bunki, 820–899) 龙泉文喜
        Huo-shan Ching-tung (Kakusan Keitsu) 霍山景通
        Shun-chih (Junshi of Korea) 新罗顺支
3 The Nangaku Branch and the Igyō School                                                      29


Output:
Saitō had one disciple: Tzu-fu Ju-pao (Shifuku Nyohō) 资福如宝, whose dis-
ciples were Tzu-fu Chen-sui (Shifuku Teisui) 资福贞邃 and Pao-tzu Te-shao (Hōji
Tokusho) 报慈德韶. Pao-tzu had two disciples: San-chueh Chih-chien (Sankaku
Shiken) 三角志谦 and Hsing-yang Tzu-to (Kōyō Jitō) 兴阳词铎. Nantō had three
disciples: Pa-chiao Hui-ching (Bashō Esei) 芭蕉慧清, Huang-lien I-chu (Ōren
Gisho) 黄连义初 and Ching-hua Chuan-fu (Seike Zenfu) 清化全怤. Bashō Esei
had six disciples: Hsing-yang Ching-jang (Kōyō Seijō) 兴阳清让, Yu-ku Fa-man
(Yukoku Hōman) 幽谷法满, Pa-chiao Ju-yu (Bashō Jigu) 芭蕉住遇, Pa-chiao
Chi-che (Bashō Keitetsu) 芭蕉继彻, Shu-ning Shan-yi (Junei Zengi) 寿宁善义,
and Chen-tien Tzu-huo (Shōten Jikaku) 承天辞礭. Shōten’s disciple was Lo-han
Chi-tsung (Rakan Keishū) 罗汉继宗.
   Besides Hyakujō, Baso had an outstanding disciple, Nan-chuan Pu-yuan
(Nansen Fugan, 748–834) 南泉普愿. Nansen was a native of Hsin-cheng in
Chengchow (present Honan Province). In 757 A.D., when he was 10 years old, he


Output:
studied under Nangaku Ejō. After he acquired a thorough knowledge of Buddhist
philosophy, he became a disciple of Baso, and achieved sudden enlightenment. The
following anecdotes were recorded in the Lamp Records, Vol. 8, reprinted in
Daishō Daizōkyō, Vol. 51, pp. 257–259.
   One day while Nan-chuan (Nansen) was serving rice gruel to his fellow monks, his Master,
   Ma-tsu (Baso), asked him: “What is in the wooden bucket?” Nan-chuan replied: “This old
   fellow should keep his mouth shut and not say such words.”


Output:
In 795 A.D., when he was 48 years old, Nansen moved to Chih-yang and built a
small temple on the top of Mount Nan-chuan (Nansenzan). He remained there for
30 years, never once coming down. Before the Master passed away, the head monk
asked him: “Where are you going after you passed away?” The master answered: “I
am going down the hill to be a water buffalo.” The monk continued: “Would it be
possible to follow you there?” The master answered: “If you want to follow me, you
must come with a piece of straw in your mouth.”
    Nansen’s famous disciple, Chao-chou Tsung-shen (Jōshū Jūshin, 778–897), was
a native of Ho-hsiang in Tsao-chou (present Shantung Province). Before he was
ordained, he visited Nansen. He arrived while Nansen was lying down resting.
Nansen asked Jōshū: “Where have you just come from?” Jōshū replied: “I have just
left the Shui-hsiang Monastery (Zuizō-ji).” Note that “Shui-hsiang” means “aus-
picious image” and that the Monastery had an image of Buddha. The master asked:


Output:
“Have you seen the standing image of Buddha?” Jōshū answered: “What I see is not
a standing image of Buddha, but a supine Enlightened One!” The Master asked:
“Are you your own master?” Jōshū answered: “Yes, I am.” “Where is this master of
yours?” asked the Master. Jōshū said: “In the middle of the winter the weather
becomes bitterly cold. I wish all blessings on you, Master!” At this, Nansen per-
mitted him to become his disciple. The following anecdotes were taken from
Professor Chang Chung-yuan’s translation in Original Teachings of Ch’an
Buddhism, pp. 153–163:
30                                                   3 The Nangaku Branch and the Igyō School


Output:
Once Master Nan-chuan (Nansen) remarked: “In the middle of last night I gave Monju
     (Manjusri) and Fu-gen (Samantabhadra) each twenty blows and chased them out of my
     temple.”
        Chao-chou (Jōshū) challenged him:
        “To whom have you given your blows?”
        The Master answered:
        “Could you tell me where Teacher Wang’s mistake was?”
        (Nan-chuan’s family name was WANG.)
        Chao-chou bowed and departed.
        …
        On one occasion the Master (Nansen) stated:
        “Ma-tsu (Baso) of Kiangsi maintained that the Mind is the Buddha. However, Teacher
        Wang (meaning Nan-chuan himself) would not say it this way. He would advocate ‘Not
        Mind, not Buddha, not things.’ Is there any mistake when I say this way?”
        After listening to this, Chao-chou (Jōshū) made a bow and went away. Thereupon a
        monk followed him (Jōshū), saying, “What did you mean just now, when you bowed


Output:
and left the Master?” Chao-chou replied: “You will have to ask the Master.” The monk
        went to the Master (Nansen) and said, “Why did Jūshin (Jōshū) behave that way a
        moment ago?” Nan-chuan exclaimed, “He understood my meaning!”
        …
        Chao-chou asked:
        “Tao is not external to things: the externality of things is not Tao. Then what is the Tao
        that is beyond things?” Master Nan-chuan struck him. Thereupon Chao-chou took hold
        of the stick and said, “From now on, do not strike a man by mistake!” The Master said,
        “We can easily differentiate between a dragon and a snake, but nobody can fool a Ch’an
        (Zen) monk”.
        …
        One day an elder monk asked Master Nan-chuan (Nansen), “When we say, ‘The Mind
        is the Buddha,’ we are wrong. But when we say, ‘Not Mind, not Buddha,’ we are not
        correct, either. What is your idea about this?” Master Nan-chuan answered: “You


Output:
should believe ‘The Mind is the Buddha’ and let it go at that. Why should you talk
        about right or wrong? It is just the same as when you come to eat your meal. Do you
        choose to come to it through the west corridor, or by another way? You cannot ask
        others which is wrong.”


Output:
We may remark that Jōshū would not ask such a question as the elder monk did.
The most signiﬁcant conversation (mondō) between Nansen and Jōshū went as
follows:
        Jōshū: “What is Tao?”
        Nansen: “Everyday-mindedness is Tao.”
        Jōshū: “Is it possible to approach it?”
        Nansen: “If you intentionally approach it, you will miss it.”
        Jōshū: “If you do not approach it intentionally, how can you know it?”
        Master Nansen then explained to Jōshū: “Tao is not a matter either of knowing or of
        not-knowing. Knowing is a delusion; not-knowing is indifference. When one has really
        attained Tao with non-intention, one is as if in the great VOID, free from obstruction
        and limitation. How can any assertion or negation be made?”
3 The Nangaku Branch and the Igyō School                                                              31


Output:
Hearing this, Jōshū was awakened. After his ordainment, one day Jōshū returned
to Nansen and asked, “Where should one rest after having attained Tao?” The
master replied, “One should become a buffalo down the hill.” Then, Jōshū thanked
the Master for this instruction. Nansen further remarked: “In the middle of last
night, the moonlight shone on the window.” So Nansen and Jōshū were an ideal
pair—Master and disciple.
   Jōshū lived to the venerable age of 100 and 20 years. The recent Chinese Zen
Priest Hsu Yun (Kiun, 1840–1959), whom the author had the privilege of meeting
at Tsao-chi (Sōkei) and Chungking, lived to 100 and 20 years.
   Chao-chou Tsung-shen (Jōshū Jūshin, 778–897) of the Kuan-yin Monastery in
Chao-chou (near present Shih-chia-chuang, Hopei Province) was a native of
Ho-hsiang in Tsao-chou (Shantung Province). He became a monk when a child.
Later, he met Nansen, Ōbaku, Hōju, Enkan, and Kassan, but received the conﬁr-


Output:
mation from Nansen. From the Lamp Records, Vol. 10 (See Daishō Daizōkyō, Vol.
51, pp. 276–278), there were many anecdotes. Professor Chang Chung-yuan’s
translation gave the following:
   Jōshū visited Ōbaku, who closed the door of his chamber when Ōbaku saw Jōshū coming.
   Whereupon Chao-chou (Jōshū) lit a torch in the Dharma Hall and cried out for help. Ōbaku
   immediately opened the door and grabbed him, demanding, “Speak! Speak!” Chao-chou
   answered: “After the thief is gone, you draw your bow!”
   …
   Jōshū visited Hōju (Pao-shou, a disciple of Rinzai) at his monastery. When Pao-shou
   (Hōju) saw him coming, he turned around in his seat. Chao-chou unfolded his sitting cloth
   and bowed. Pao-shou came down from his seat, and Chao-chou immediately left him.
   …
   Jōshū visited Enkan and said to him, “Watch the arrow!”
   Enkan (Yan-kuan) answered, “It is gone!”
   Chao-chou said: “It hit the target.”
   …
   Jōshū arrived at Kassan’s monastery and went to the Dharma Hall with a staff in his hand.


Output:
Chia-shan (Kassan) asked him, “What is the staff for?” “To test the depth of the water” was
   the answer. Chia-shan said, “There is not a drop here. What can you test?” Jōshū leaned on
   his staff and went away.
   …
   Jōshū was invited to stay in the Kuan-yin (Kannon) Monastery in his native town of
   Chao-chou. He came to the assembly and said:
   It is as if a transparent crystal were held in one’s hand. When a foreigner approaches it, it
   mirrors him as such. I take a stalk of grass and let it act as a golden-bodied one, sixteen feet
   high, and I take a golden-bodied one, sixteen feet high and let it act as a stalk of grass.
   Buddhahood is passion (klesa), and passion is Buddhahood.
   During this sermon a monk asked him: “In whom does Buddha cause passion?” Jōshū:
   “Buddha causes passion in all of us.” Monk: “How do we get rid of it?” Jōshū: “Why
   should we get rid of it?”
32                                                     3 The Nangaku Branch and the Igyō School


Output:
The following is a famous anecdote:
     A monk asked, “Since all things return to One, where does this One return to?” Jōshū
     replied: “When I was in Tsing-chou, I had a robe made which weighed seven chin.”

Another incident is also given in Professor Chang’s translation:
     Someone was walking in the garden with the Master (Chao-chou) and saw a rabbit running
     away in fright. He asked, “How could the rabbit be frightened and run away from you,
     since you are a great Buddhist?” To this the Master replied, “It is because I like to kill.”

   “To kill” might be a ﬁgurative speech. When the Master failed to rise from his
seat to greet the Prince-General of Chen-ting, the Master explained:
        Ever since my younger days
        I have abstained from meat.
        Now my body is getting old.
        Whenever I see my visitors
        I have no strength left for coming down from the Buddha-seat.


Output:
As vegetarians, all Buddhists in China refrained from any killing of living
things. However, the story of the killing of a cat, in which both Nan-chuan and
Chao-chou were involved, is almost unbelievable. According to Wu-men-kuan
(Mumon-kan), the episode was related as follows:
     Once in the monastery of Master Nan-chuan, the disciples of the East Hall and of the West
     Hall had an argument about a cat. Nan-chuan grabbed the cat and, holding it a loft, said: “If
     any one of you assembled here can say the right thing, the cat will be saved; if not, it will be
     killed.” No one was able to answer. Thereupon Nan-chuan killed the cat. In the evening
     Chao-chou, who had been away for the day, returned. Nan-chuan turned to him and asked,
     “What would you have said had you been here?” Chao-chou took off his straw sandals, put
     them on his head, and walked out. “If you had been here,” commented Nan-chuan, “the cat
     would have been saved.”


Output:
This is case No. 14, and the English translation is taken from
Dumoulin-Peachey, A History of Zen Buddhism, p. 99. Dumoulin commented:
     The saving word lay in the seemingly senseless action, which transcended all afﬁrmation
     and negation.
     There is no logical solution to the “paradoxical words and strange actions” which were
     introduced into Southern Chinese Zen, especially through Ma-tsu. The paradox discloses
     itself in the pregnant meaning of meaninglessness, to be found in the concrete situation of
     enlightenment. Probably the Zen master with the richest record of paradoxical sayings and
     remarkable actions is Chao-chou. Some of his sayings lend themselves to interpretation, as
     when he answers a request for instruction about enlightenment by simply saying, “Go wash
     your bowl.” Enlightenment can be found in everyday life….


Output:
In the history of Chinese Ch’an (Zen), there were a number of lay disciples who
attained great fame, among them were Wang Wei (699–759), the famous
poet-painter, and Pang Yun (d. 811), the disciple of Baso.
    Wang Wei was a contemporary of Nan-yang Hui-chung (Nan’yō Echū),
Shih-tou Hsi-chien (Sekitō Kisen), and Ma-tsu Tao-i (Baso Dōitsu). He took the
courtesy name Mu-chi (after Vimalakirti). His inscription for the Sixth Patriarch’s
3 The Nangaku Branch and the Igyō School                                                       33

biographical account indicated the depth of his understanding of Hui-neng’s Ch’an
teaching:
      When there is nothing to give up
      One has indeed reached the Source.
      When there is no void to abide in
      One is indeed experiencing the Void.
      Transcending quiescence is no-action.
      Rather it is Creation, which constantly acts.


Output:
This translation appeared on p. 144 of Chang’s Original Teachings of Ch’an
Buddhism.
   Pang Yun (Hō Kōji), his wife, and his daughter, Ling-chao (Reishō), were all
devoted to Ch’an (Zen). Pang Yun once remarked:
      How difﬁcult it is!
      How difﬁcult it is!
      My studies are like dying the ﬁbers of a thousand pounds of flax in the sun by hanging
      them on the trees!

His wife responded:
      My way is easy indeed!
      I found the teachings of the Patriarchs right on the tops of the flowering plants!

Their daughter, Ling-chao (Reishō), said:
      My study is neither difﬁcult nor easy.
      When I am hungry I eat.
      When I am tired I rest.


Output:
The daughter got ahead of her father, while Pang Yun was ready to pass away.
See Chang’s Original Teachings of Ch’an Buddhism, p. 145 and pp. 174–177.
   According to Dharma Records of Abbot Hsu Yun 虚云和尚法汇 Vol. 8,
pp. 262–265, he was revered as the Eighth Patriarch of the Igyō School. His
disciple, Reverend Hsuan-hua (Senka) 宣化, then becomes the Ninth Patriarch in
the Igyō line. Reverend Hsuan-hua is the Chief Abbot of the Gold Mountain
Temple, San Francisco, and the founder of Dharma Realm University, Talmage,
California, USA.

References

Chung-yuan 张钟元, C. (1969). Original Teachings of Ch’an Buddhism: Selected from the
   Transmission of the Lamp (Trans.). New York: Pantheon Books.
Daisets Teitarō 铃木大拙贞太郎, S. (1949/1961). Essays in Zen Buddhism. New York: Grove
   Press (First series, 1949, 1961).
Chapter 4
The Rinzai School


Output:
Huang-po Hsi-yun (Ōbaku Kiun, d. 850 A.D.) was a dharma-heir of Po-chang
Huai-hai (Hyakujō Ekai, 720–814), and hence a dharma brother of Kuei-shan
Ling-yu (Isan Reiyū, 771–853), Chang-ching Ta-an (Chōkei Daian, 793–883), and
Ta-tzu Huan-chung (Daiji Kanchū, 780–862). Huang-po (Ōbaku) became a monk
when he was a child. He was conﬁrmed or ordained by Po-chang (Hyakujō). He was
then invited to preside over a big temple newly built and named after Huang-po Shan
(Mount Ōbaku). His fame was far and wide, and more than one thousand faithful
followers gathered around him. He left posterity with his The Essence of Mind,
recorded and collected by Pei Hsiu the Prime Minister (Haikyū Shōkoku), a great
admirer of Ōbaku and also a good friend of Kuei-feng Tsung-mi (Keihō Shūmitsu,
780–841). In Pei hsiu’s Preface, 858 A.D., he recorded how in 843 and in 849 he
questioned Master Ōbaku and put down the answers in writing. Some abstracts were
taken from R. H. Blyth’s Zen and Zen Classics, Vol. 3, Chap. 5 as follows:


Output:
The material things before you—that is it. But when the (rational) mind moves, we deny it,
   we refuse it.
   Pei Hsiu (Haikyū) said, “Illusion obstructs the Mind; how can illusion be got rid of?”
   Huang-po (Ōbaku) said, “Creating illusion, getting rid of illusion,—both these are Illusion,
   for illusion has no root; it appears by reason of discrimination. If you do not think of
   contraries such as ordinary and superior, illusion ceases of itself, and how can you get rid of
   it? When there is not a hair’s breadth of something to rely on, this is called, ‘Giving away
   with both hands, and thus receiving Buddhahood.’” Pei Hsiu (Haikyū) said, “There being
   nothing to rely on, how can anything be transmitted?” Huang-po (Ōbacku) said, “Mind is
   transmitted by Mind.” Pei Hsiu (Haikyū) said, “If the Mind is transmitted, why do you say
   there is no such thing as Mind?” Huang-po (Ōbaku) said, “Not receiving the Law (Dharma)


Output:
is called ‘transmission of Mind’. If you understand what this Mind is, this is the No-Mind,
   the No-Law.” Pei Hsiu (Haikyū) said, “If there’s no Mind, and no Law, how can you talk
   about ‘transmitting’ something?” Huang-po (Ōbaku) said, “When you hear me say ‘trans-
   mission of Mind’, you think of there being a ‘something’ to transmit, so a Patriarch declared:


Output:
When you realize the nature of Mind,
      You speak of it as a wonderful mystery;
      Enlightenment is unattainable;
      When attained, you do not describe it as something known.
      If I get you to understand this, do you think you could?

© Foreign Language Teaching and Research Publishing Co., Ltd                                         35
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_4
36                                                                           4 The Rinzai School


Output:
According to the “Lamp Records”, Vol. 12, Ōbaku had thirteen disciples, among
them:
(1)    Lin-chi I-hsuan (Rinzai Gigen, d. 866) 临济义玄
(2)    Mu-chou Tao-tsung (Bokujū Dōshō) 睦州道踪 (陈尊宿)
(3)    Wei-fu Ta-chuen (Ifu Daikaku) 魏府大觉
(4)    Chien-ching Tsu-nan (Senkei Sonan) 千顷楚南
(5)    O-shih Ling-kuan (Useki Reikan) 乌石灵观
(6)    Lo-han Tsung-che (Rakan Sōsetsu) 罗汉宗彻
(7)    Pei Hsiu the Prime Minister (Haikyū Shōkoku) 裴休相国
    Mu-chou Tao-tsung was also known as Chen the Elder (Chin Sonshuku), whose
disciple was Chen Tsao (Chinsō), prefect of Mu-chou. Mu-chou Tao-tsung (Bokujū
Dōshō) used to make straw sandals and secretly put them by the road. He was thus
known as “Sandal Chen.” Those Ch'an (Zen) learners who were highly endowed with
talents greatly respected him. For anecdotes of him, the reader is referred to Professor
Chang Chung-yuan’s Original Teachings of Ch'an Buddhism, pp. 107–115, and to
R. H. Blyth’s Zen and Zen Classics, Vol. 3, pp. 138–144.


Output:
Lin-chi I-hsuan (Rinzai Gigen, d. 866) was the founder of the Lin-chi or Rinzai
School. Rinzai was a native of Nanhua in Tsao-chou (Sōshū), now Tsao-Hsien,
southwest of Tsining, in Shantung Province. He studied under Ōbaku. One day, the
head monk Chen the Elder (Chin Sonshuku) suggested that he should go to see
Master Ōbaku alone. So Rinzai went to Ōbaku’s room and asked him: “What is the
real meaning of Bodhidharma (Daruma) coming from the West?” The Master struck
him at once. Rinzai visited the Master three times, and each time he received blows.
Rinzai was ready to leave, and Master Ōbaku advised him to visit Master Kao-an
Ta-yu (Kōan Daigu), disciple of Kuei-tsung Chih-chang (Kisū Chijō). Kōan Daigu
said something which enlightened Rinzai and sent him back to Ōbaku. Rinzai,
though he realized Ōbaku’s “motherly kindness”, was ready to slap Master Ōbaku,
who cried out: “What a crazy fellow! He is coming to pluck the tiger’s beard!”


Output:
Rinzai immediately cried out: “Kwatz!” As Rinzai attained satori, or enlightenment,
he was quite a different person. He exclaimed: “There is not much after all in the
Buddhism of Ōbaku.” (See Suzuki: Essays in Zen Buddhism, First Series, p. 247.)
    Rinzai-roku was a collection of dialogues by Master Rinzai, which revealed his
teachings. As translated by Alan W. Watts in The Way of Zen, the following
passages are illuminating (see pp. 101–102):
     Why do I talk here? Only because you followers of the Tao go galloping around in search
     of the Mind, and are unable to stop it. On the other hand, the ancients acted in a leisurely
     way, appropriate to circumstances (as they arose).
     O you followers of the Tao—when you get my point of view you will sit in judgment on
     top of the … Buddhas’ heads. Those who have completed the ten stages will seem like
     underlings, and those who have arrived at Supreme Awakening will seem as if they had


Output:
cangues around their necks. The Arhans and Pratyeka-buddhas are like a dirty privy. Bodhi
     and nirvana are like hitch-posts for a donkey.
     There is no place in Buddhism for using effort. Just be ordinary and nothing special.
     Relieve your bowels, pass water, put on your clothes, and eat your food. When you’re tired,
4 The Rinzai School                                                                                37


Output:
go and lie down. Ignorant people may laugh at me, but the wise will understand … As you
  go from place to place, if you regard each one as your own home, they will all be genuine,
  for when circumstances come, you must not try to change them. Thus your usual habits of
  feeling, which make karma for the Five Hells, will of themselves become the Great Ocean
  of Liberation.
  Outside the Mind there is no Dharma, and inside also there is nothing to be grasped. What
  is it that you seek? You say on all sides that the Tao is to be practiced and put to the proof.
  Don’t be mistaken! If there is anyone who can practice it, this is entirely karma making for
  birth-and-death. You talk about being perfectly disciplined in your six senses and in the ten
  thousand ways of conduct, but as I see it all this is creating karma. To seek the Buddha and
  to seek the Dharma is precisely making karma for the hells.


Output:
In Ma-tsu (Baso), Nan-chuan (Nansen), Chao-chou (Jōshū), Huang-po (Ōbaku),
and Lin-chi (Rinzai), we can see the “flavor” of Zen at its best. Mr. Watts spoke
about the difﬁculty of translating the records of these masters from colloquial
Chinese speech of Tang Dynasty into modern English. So there seems no need of
re-translating them, although the original Chinese versions are available.
   Rinzai’s “Four Kinds of Attitudes” (Shiryōken) 四料简 can be stated as follows.
(See The Development of Chinese Zen, by Heinrich Dumoulin, S. J., originally in
German; English translation by Ruth Fuller Sasaki, published by the First Zen
Institute of America, Inc., New York, 1953, pp. 72 and 22–24.)
  In some instances I abstract man from the environment; in some instances I abstract the
  environment from man; in some instances I abstract both man and environment; and in
  some instances I abstract neither man nor environment.


Output:
The translation was made by Sokei-an. On p. 22, Ruth Fuller Sasaki’s translation
reads as follows:
  As to formula, the text depends upon the well-known “four propositions” of Indian
  Buddhist logic; as to meaning, it corresponds to the four aspects of Reality (Dharmadhatu
  or hōkkai in Japanese) of the Kegon teaching…
  Analogous formulas are the “Fourfold Relations of Guest and Host” (Shihinju) 四宾主and
  the “Fourfold Precedence and Subsequence of Light and Activity” (Shishōyū) 四照用.
  With all such formulas the technical terms must be understood as symbols. We are con-
  cerned with a logical or metaphysical dialectic regarding the relationship of subject and
  object, relative and Absolute, appearance and Reality, which later will be dealt with
  somewhat in detail in the example of the “Fire Ranks” (goi) 五位 of the Sōtō School.
  Another of Rinzai’s expressions, that regarding the “Three Mysteries and the Three
  Essentials” (sangen sanyo) 三玄三要, is likewise to be found in Rinzai-roku. The basic


Output:
passage states: “Each statement must necessarily comprise the three mysteries; each
  mystery must necessarily comprise the three essentials.”


Output:
According to one such explanation (from commentaries) the three mysteries are:
  Taichūgen 体中玄, that is, “what the Buddhas of the three periods and the patriarchs of the
  体中玄 historical eras attained in enlightenment”—thus, the content of enlightenment—
  corresponds to substance (tai 体).
  Kuchūgen 句中玄, that is, “what the patriarchs in the historical eras manifest as enlight-
  enment”—the distinctive features of enlightenment—corresponds to characteristics (sō 相).
38                                                                              4 The Rinzai School


Output:
Genchūgen 玄中玄, that is “how the Buddhas of the three periods and the patriarchs of the
     historical eras transmit (enlightenment)”—thus, the operation of enlightenment—corre-
     sponds to activity (yū 用).
     Substance, characteristics, and activity are inseparably interfused and one. Each of the three
     mysteries comprises the three essentials, which are not different from one mystery, in the
     meaning of the doctrine of the Avatamsaka-sutra (Kegon kyō)《华严经》regarding unity
     in differentiation.


Output:
In R. H. Blyth’s Zen and Zen Classics, Vol. 3, pp. 152–153, “man” was replaced
by “person,” and “environment” was replaced by “thing.” The following passages
were taken from Blyth’s:
           Kokufu came forward and asked,
           “What is this taking away the person, not the thing?”
           Rinzai answered:
           “When the sun shines, the earth is covered with brocade;
           The baby’s hair hangs down, white as silk.”
           Kokufu asked:
           “How about taking away the thing, not the person?”
           Rinzai answered:
           “The Emperor’s command is performed throughout the country;
           And the old rustics sing.”
           The smoke and dust of war at an end, the general leaves the fortress.”
           Kokufu asked, “How about when both person and thing are taken away?”
           Rinzai answered:
           “When all relations are broken, we are really alone.”
           Asked Kokufu, “And when neither person nor thing is taken away?”


Output:
Rinzai answered:
           “The Emperor ascends the jewelled throne,


Output:
In the Kegon School, there are Four Aspects of Reality:
     (1)   Illusion departs from the subject;
     (2)   Illusion departs from the object;
     (3)   Both subject and object are denied, but their differentiation continues to exist;
     (4)   When the transcending of the opposition of subject and object has been conﬁrmed, the
           confrontation of subject and object ceases completely.


Output:
Rinzai’s way of expressing himself against falsehood can be best exempliﬁed
by the following passages (see Suzuki: Essays in Zen Buddhism, First Series,
pp. 347–348):
     O you, followers of Truth, if you wish to obtain an orthodox understanding (of Zen), do not
     be deceived by others. Inwardly or outwardly, if you encounter any obstacles, lay them low
     right away. If you encounter the Buddha, slay him; if you encounter the Patriarch, slay him;
     if you encounter the Arhat or the parent or the relative, slay them all without hesitation: for
     this is the only way to deliverance. Do not get yourselves entangled with any object, but
     stand above, pass on, and be free. As I see those so-called followers of Truth all over the
     country, there are none who come to me free and independent of objects. In dealing with
     them, I strike them down any way they come. If they rely on the strength of their arms, I cut


Output:
them right off; if they rely on their eloquence, I make them shut themselves up; if they rely
     on the sharpness of their eyes, I will hit them blind. There are indeed so far none who have
     presented themselves before me all alone, all free, all unique. They are invariably found
4 The Rinzai School                                                                                39


Output:
caught by the idle tricks of the old masters. I have really nothing to give you; all that I can
   do is to cure you of the diseases and deliver you from bondage.
   O you, followers of Truth, show yourselves here independent of all objects, I want to weigh
   the matter with you. For the last ﬁve or ten years I have waited in vain for such, and there
   are no such yet. They are all ghostly existences, ignominious gnomes haunting the woods
   or bamboo-groves; they are selﬁsh spirits of the wilderness. They are madly biting into all
   heaps of ﬁlth. O you, mole-eyed, why are you wasting all the pious donations of the devout!
   Do you think you deserve the name of a monk, when you are still entertaining such a
   mistaken idea (of Zen)? I tell you, no Buddhas, no holy teachings, no discipling, no
   testifying! What do you seek is a neighbor’s house? O you, mole-eyed! You are putting
   another head over your own! What do you lack in yourselves? O you, followers of Truth,


Output:
what you are making use of at this very moment is none other than what makes a Patriarch
   or a Buddha. But you do not believe me, and seek it outwardly. Do not commit yourself to
   an error. There are no realities outside, nor is there anything inside you may lay your hands
   on. You stick to the literal meaning of what I speak to you, but how far better it is to have
   all your hankerings stopped, and be doing nothing whatever.


Output:
Rinzai said to the monks, “Sometimes ‘Kwatz!’ is like the treasured sword of the
Vajra King; sometimes like a golden-haired lion crouching on the ground; some-
times the shadow of a sounding-stick on the grass; and sometimes not a shout at all.
How do you understand this?” The monks hesitated. Rinzai shouted “Kwatz!”
   The Rinzai School was transmitted in the following manner:
(1)     Lin-chi I-hsuan (Rinzai Gigen, d. 866) 临济义玄
(2)     Hsing-hua Tsun-chiang (Kōke Zonshō, 830-888) 兴化存奖
(3)     Nan-yuan Hui-yu (Nan’in Egyō, d. 952) 南院慧颙
(4)     Feng-hsueh Yen-chao (Fuketsu Enshō, 896-973) 风穴延沼
(5)     Shou-shan Sheng-nien (Shuzan Shōnen, 926–993) 首山省念
   The sixth generation had several disciples, among them:
(6a)     Fen-yang Shan-chao (Fun’yō Zenshō, 947–1024) 汾阳善昭
(6b)     Ku-yin Yun-tsung (Koku’in Unsō, 965–1032) 谷隐蕴聪
(6c)     Yeh-hsien Kuei-sin (Yōken Kisei) 叶县归省
(6d)     Shen-ting Hung-yin (Jintei Kō’in) 神鼎洪諲
(6e)     Chen-tien Chih-sung (Chōten Chisū) 承天智嵩


Output:
(6e)     Chen-tien Chih-sung (Chōten Chisū) 承天智嵩
 (6f)    Kuang-hui Yuan-lien (Kō’e Genren, 951–1036) 广慧元琏
   Fen-yang’s dharma-heirs were:
(7a)     Shih-shuang Tsu-yuan (Sekisō Soen, 986–1039) 石霜楚圆
(7b)     Lang-ya Hui-chueh (Rōga Ekaku) 琅琊慧觉
(7c)     Fa-hua Chuan-chu (Hōka Zenkyo) 法华全举
(7d)     Ta-yu Shou-chi (Daigu Shushi, d. 1057) 大愚守芝
   Ku-yin’s dharma-heirs were:
(7e) Chin-shan Tan-ying (Kinzn Don’ei, 989–1060) 金山昙颖
(7f) Li Tsun-hsu (Ri Junkyoku, d. 1038) 李遵勖
40                                                                          4 The Rinzai School


Output:
Chin-shan had a disciple Hsi-yu Kung-chen (Seiyo Kōshin) 西余拱辰. Li
Tsun-hsu was the author of Tien-sheng Kuang-teng lu. (Tenshō Kōtōroku) 天圣广
灯录, dated 1036.
     Yeh-hsien’s dharma heir was:
(7g) Fu-shan Fa-yuan (Fuzan Hōen, 991–1067) 浮山法远
   Fu-shan was also known as Yuan-chien Ta-shih (Enkan Daishi) 圆鉴大师, who
was responsible for picking Tou-tzu I-ching (Tōsu Gisei, 1032–1083) 投子义青 as
the dharma heir of Ta-yang Ching-yuan (Daiyō Keigen, 943–1027) 大阳警玄 in
the Tsao-tung (Sōtō) School.
   For the eighth generation, Shih-shuang Tsu-yuan (Sekisō Soen), better known as
Tzu-ming Ta-shih (Jimyō Daishi) 慈明大师 had the following dharma-heirs:
(8a)     Huang-lung Hui-nan (Ōryū Enan, 1002–1069) 黄龙慧南
(8b)     Yang-chi Fang-hui (Yōgi Hō’e, 992–1049) 杨岐方会
(8c)     Ta-nin Tao-kuan (Dainei Dōkan) 大宁道宽
(8d)     Ching-su (Shōso-Jisha) 清素 (侍者)
     Ta-yu Shou-chi (Daigu Shushi) had one dharma-heir:
(8e) Yun-feng Wen-yueh (Umpō Monyetsu, 997–1062) 云峰文悦
     Jimyō Daishi had two other disciples:


Output:
Jimyō Daishi had two other disciples:
 (8f) Tsui-yen Ko-chen (Suigan Keshin, d. 1064) 翠岩可真
(8g) Tao-wu Wu-chen (Dōgo Goshin) 道吾悟真
   Ōryū Enan was the founder of the Ōryū Sect, and Yōgi Hō’e was the founder of
the Yōgi Sect. These sects are presented in Chap. 5.
   From Lin-chi I-hsuan (Rinzai Gigen, d. 866) to Shih-shuang Tsu-yuan (Sekisō
Soen, 986–1039), we have seven generations in the Lin-chi (Rinzai) School.
In R.H. Blyth’s Zen and Zen Classics, Vol. 3, pp. 165–167, some anecdotes were
recorded concerning Hsing-hua Tsun-chiang (Kōke Zonshō, 830–888) and his
dharma brother San-sheng Hui-jan (Sanshō Enen) 三圣慧然.
     A monk asked Sanshō, “What is the meaning of Daruma coming from the West?” Sanshō
     answered, “Stinking meat attracts flies.” The monk brought this up to Kōke, who said,
     “I wouldn’t have said that.” The monk asked, “What is the meaning of Daruma coming
     from the West?” Kōke answered, “There are enough blue-bottles on a broken-down
     donkey.”


Output:
donkey.”
     Sanshō said, “If someone comes, I go out to meet him, but not for his sake.” Kōke said, “If
     someone comes, I don’t go out. If I do go out, I go out for his sake.”


Output:
Kōke was head monk at various temples. He visited Yun-chu Tao-ying (Ungo
Dōyō) of the Sōtō School. But he became Lin-chi’s (Rinzai’s) attendant and
dharma-heir. One day Emperor Chuang-Tsung of Late Tang 后唐庄宗 told Master
Kōke that he got a priceless pearl and nobody has given an estimate of its value.
Master Kōke asked to see the pearl. The Emperor showed him the pearl. Then, the
Master said: “Who dares to bid a price on the Emperor’s treasure?” Kōke received a
4 The Rinzai School                                                                            41


Output:
horse from the Emperor Chuang-Tsung as a reward for his teaching. He rode away
on it, fell off, and broke his leg. Returning to his temple, he got the head monk to
make some crutches and went along the corridor. He asked a monk, “Do you know
me?” The monk replied, “Why shouldn’t I know you?” Kōke said, “Here’s
somebody who explained the Dharma, and can’t walk as a result of it.” These
anecdotes testiﬁed that Kōke was a national teacher (Kokushi). Emperor
Chuang-Tsung reigned 923–925, and Kōke entered nirvana in 925. Chuang-Tsung
was succeeded by Ming-Tsung 明宗 in 926, the year Shou-shan Sheng-nien
(Shuzan Shōnen) was born.
   Kōke’s famous disciple was Nan-yuan Hui-yu (Nan’in Egyō, d. 952), who was
also known as Pao-yin Ho-shan (Hō’ō oshō) 宝应和尚. He passed away in the
second year of the Kuang-shen (Kōjun) 广顺二年 era under the reign of Chou
Tai-tsu 周太祖. Some anecdotes were given by R. H. Blyth in his Zen and Zen
Classics, Vol. 3, pp. 167–169.


Output:
Classics, Vol. 3, pp. 167–169.
   Nan’in asked the monk in charge, “What sutra is your Reverence lecturing on?” He replied,
   “The Yuima Sutra.” Nan’in pointed to the Zen seat and said, “You understand?” “I don’t,”
   replied the monk. Nan’in said to the attendant, “Bring in some tea.”
   A monk said to Nan’in, “What is the Great Meaning of Buddhism?” Nan’in said, “The
   origin of a myriad diseases.” The monk said, “Please cure me!” Nan’in said, “The World
   Doctor folds his hands.”


Output:
Blyth commented: “This is unusually poetical, and of a melancholy grandeur. It
also happens to be true. Buddhism is both the cause and effect of an unsound mind
in an unsound body. Note that greediness, stupidity, maliciousness, and so on are
not illnesses, for animals have them. Illness means thinking you are ill. And who
can cure the illness which Doctor Buddha and Doctor Christ have caused?”
   A monk asked Nak’in, “What is your special teaching?” Nan’in said, “In autumn we reap;
   and in winter we store.”
   A monk asked Nan’in, “What is the Way (Tao)?” Nan’in answered, “A kite flies across the
   great sky; nothing remains there.”
   A monk asked Nan’in, “What about a seamless stupa?” Nan’in said, “Seven flowers, eight
   tearings.” “How about the man in the tower?” “He doesn’t comb his hair or wash his face.”


Output:
Nan-yuan (Nak’in) had two well-known disciples: Ying-chiao An (Eikyo-an) 颍
桥安 and Feng-hsueh Yen-chao (Fuketsu Enshō, 896–973) 风穴延沼. Ying-chiao
An was sitting by the ﬁre when an ofﬁcial asked him, “How can one get out of the
burning in the Three Worlds?” Ying-chiao An picked up the incense-tongs and
showed him some embers, saying, “Ofﬁcer! Ofﬁcer!” The Ofﬁcial was enlightened.
Feng-hsueh (Fuketsu) lived to 78 years old and passed away in the sixth year of the
Kai-Pao (Kaihō) 开宝六年 era under the reign of Tai-tsu (Taiso), the ﬁrst Emperor
of Sung Dynasty. Blyth gave the dates as 896–973, based on Ku-tsun-su Yulu
(Kosonshuku goroku) 古尊宿语录, which are different from what was given in the
Lamp Records, Daishō Daizōkyō, Vol. 51, pp. 302–303.
42                                                                          4 The Rinzai School


Output:
Many anecdotes were given in Y.H. Ku’s History of Chinese Zen Masters.
pp. 158–164, based upon the Lamp Records.
     Feng-hsueh (Fuketsu) was asked by a monk, “When speech and silence are both inad-
     missible, how can one pass without error?” Feng-hsueh replied:
     “I always remember Kiang-nan in the third moon—The cry of the partridge, the fragrance
     of the wild flowers.” 长忆江南三月里, 鹧鸪啼处野花香.


Output:
This was cited in Alan W. Watts’ The Way of Zen, pp. 182–183. There were
some interesting questions and answers in the Lamp Records:
        Question: “How is the host in the guest?”
        Fuketsu answered, “A blind man enters the city.”
        Question: “How is the guest in the host?”
        Fuketsu answered, “The Emperor returns with sun and moon shining anew.”
        Question: “How is the guest in the guest?”
        Answered Fuketsu, “From the eyebrows arise the white clouds.”
        Question: “How is the host in the host?”
        Fuketsu answered: “Grind the three-feet knife. Ready to kill the ‘unfair’ fellow.”


Output:
Feng-hsuh (Fuketsu) had three famous disciples, of whom Shou-shan
Sheng-nien (Shuzan Shōnen, 926–993) was the greatest.
  A monk asked Shou-shan (Shuzan): “What is the special teaching of your family?”
        Shuzan said:
        “One sentence cuts across the mouth of a thousand rivers; 一言截破千江水. Before a
        cliff of ten thousand yards, one ﬁnds the mystery.” 万仞峰前始得玄
        The monk asked: “How is Shuzan’s Kyō (outlook and in look)?” 首山境
        Shuzan said: “Let all the people see.”
        The monk saked: “How is the person in the Kyō (outlook)?” 境中人
        Shuzan said: “Have you received the blows?”
        The monk saluted the Master.


Output:
These anecdotes were recorded in the Lamp Records, Daishō Daizōkyō, Vol. 51,
pp. 304–305. (See also Y.H. Ku, History of Chinese Zen Masters, pp. 165–168.)
Fuketsu was the ﬁrst generation Abbot at Shuzanji. He was also the third generation
Abbot of Nan-yuan of Pao-yin Yuan (Hō’ō-yin). He lived to sixty-eight years old.
   Fen-yang Shan-chao (Fun’yō Zenshō, 947–1024) was Shuzan’s dharma-heir.
Some questions and answers (mondō) were given below:
        A monk asked: “What is the source of the Great Tao (Dō)?”
        Fun’yō answered: “Dig the earth and ﬁnd the heaven.”
        Question: “How is the guest in the guest?”
        Fun’yō answered: “Fold your hands before the temple and ask Buddha.”
        Question: “How is the host in the guest?”
        Fun’yō answered: “Facing you on the opposite side, there were no comrades.”
        Question: “How is the guest in the host?”
        Master said: “Clouds and clouds across the sea; Draw your sword and disturb the
        Dragon-gate!”


Output:
Dragon-gate!”
        Question: “How is the host in the host?”
        Master said: “Three heads and six arms hold up heaven and earth 三头六臂擎天地;
        Angry No-Cha (a legendary ﬁgure) attacks the Imperial Court-bell 忿怒那吒扑帝钟.”
4 The Rinzai School                                                                    43


Output:
Fen-yang (Fun’yō) had four famous disciples, mentioned above, among them
Tzu-ming Tsu-yuan (Jimyō Soen, 986–1039) was the greatest. Shih-shuang
Tsu-yuan (Sekisō Soen) became a monk when he was 22 years old. His mother
encouraged him to travel and seek learned masters. He served under Fen-yang
Shan-chao (Fun’yō Zenshō) for 2 years, but he was not allowed to enter the
Master’s room. Sekisō was so disappointed that he planned to leave. One evening
he grumbled about not receiving the Master’s instructions. The Master held up his
stick in anger, and the disciple (Sekisō) tried to defend himself. Suddenly the
Master used his hands to “blind-fold” Sekisō’s eyes. Sekisō was greatly enlightened
and understood that Rinzai’s teachings are “common sense.” He attended to
Fen-yang (Fun’yō) for seven more years and then left.
    There were many anecdotes which appeared in the Lamp Records (see Daishō
Daizōkyō, Vol. 51, pp. 482–484; and also Y.H. Ku, History of Chinese Zen
Masters, pp. 175–185).


Output:
Masters, pp. 175–185).
  When a monk asked him, “What is the meaning of Daruma (the First Patriarch) coming
  from the west?” Sekisō answered:
     “Three days of wind and ﬁve days of rain.” 三日风,五日雨.


Output:
Master Tzu-ming (Jimyō Daishi) was a good friend of two high ofﬁcials: Yang
Ta-nien (Yō Dainen) 杨大年and Li Tsun-hsu (Ri Junkyoku, d. 1038) 李遵勖. In
1038 A.D., Li sent an invitation to Master Tzu-ming, saying that Yang already
passed away, and he wished to meet with the Master before his own death. The
Master took a boat and went to the Capital. Master Tzu-ming wrote the following
gāthā:
     The Yangtze River is endless. 长江行不尽
     When can I reach the Capital? 帝里到何时
     The boat is receiving cool wind as a help. 既得凉风便
     There is no need of using the oars. 休将栌棹施


Output:
After meeting with the Master, Li Tsun-hsu passed away a little over a month later.
Master Tzu-ming (Jimyō Daishi) left posterity with his dharma-heirs, most notably
Huang-lung Hui-nan (Ōryū Enan, 1002–1069), founder of the Oryū Sect, and
Yang-chi Fang-hui (Yōgi Hō’e, 992–1049), founder of the Yōgi Sect. From Ōryū,
the lineage leads to Myōan Eisai 明庵荣西, founder of the Rinzai School in Japan.
On the other hand, the Yōgi Sect produced many masters that would influence the
development of Zen in Japan. Enji Ben’en 圆尔辨圆, founder of Tōfuku-ji, was
Mujun Shihan’s disciple, and so was Mugaku Sogen 无学祖元, founder of
Engaku-ji. Rankei Dōryū 兰溪道隆, founder of Kenchō-ji, was Mumyō Esei’s
disciple. Mukan Fumon 无关普门, founder of Nanzen-ji, was the disciple of Jōji
Myōrin (Mujun’s disciple), as well as the dharma-heir of Enji Ben’en. Daikyū
Shōnen 大休正念, founder of Jōchi-ji, was Sekikei Shingetsu’s dharma-heir.
Nampo Jōmyō 南浦绍明 was Kidō Chigu’s dharma-heir. Nampo’s disciple Shūhō


Output:
Myōchō 宗峰妙超 became the founder of Daitoku-ji. Note that Rankei, Kidō, and
Sekikei were dharma cousins, as they were Shōgen Sūgaku’s dharma grandsons.
So many Zen Masters in Japan, whether they came to China from Japan, or they
44                                                                       4 The Rinzai School


Output:
went to Japan from China, were from the Yōgi Sect. Even Shinchi Kakushin 心地
觉心, the dharma grandfather of Bassui Tokushō 拔队得胜 and Jiun Myō’i 慈云妙
意, founders of Kōgaku-ji and Kokutai-ji respectively, was the dharma-heir of
Mumon Ekai. Ha’an Sosen 破庵祖先 (Mujun Shihan’s dharma teacher), Shōgen
Sūgaku 松源崇岳, and Mumon Ekai 无门慧开 were all the ﬁfth-generation dharma
descendants of Goso Hō’en 五祖法演, who was the dharma grandson of Yōgi. So
far as the Rinzai School was concerned, the Yōgi Sect flourished both in China and
in Japan.
   The Ōryū and Yōgi Sects are presented in Chap. 5.

Reference

Dumoulin, H. S. J. (1953). The Development of Chinese Zen After the Sixth Patriarch in the Light
  of Mumonkan (R. F. Sasaki, Trans.). New York: The First Zen Institute of America.
Chapter 5
The Ōryū and Yōgi Sects


Output:
Huang-lung Hui-nan (Ōryū Enan, 1002–1069) was the founder of the Ōryū Sect in
the Rinzai School in China. The lineage from Ōryū to Myōan Eisai, founder of the
Rinzai School in Japan, is given below:
 (1)    Huang-lung Hui-nan 黄龙慧南 (Ōryū Enan, 1002–1069)
 (2)    Hui-tang Tsu-hsin 晦堂祖心 (Kaidō Sōshin, 1025–1100)
 (3)    Ling-yuan Wei-ching 灵源惟清 (Reigen Isei, d. 1117)
 (4)    Chang-ling Shou-cho 长灵守卓 (Chōrei Shutaku, 1065–1123)
 (5)    Wu-shi Kai-shen 无示介谌 (Muji Kaijin, 1080–1148)
 (6)    Hsin-wen Tan-fen 心闻昙贲 (Shinbun Donfun)
 (7)    Hsueh-an Chun-chin 雪庵从瑾 (Setsu’an Jūkin, 1117–1200)
 (8)    Hsu-an Huai-chang 虚庵怀敞 (Ki’an Eshō)
 (9)    Ming-an Yung-si 明庵荣西 (Myōan Eisai, 1141–1215)
Eisai was the eighth-generation dharma descendant of Ōryū Enan.
Ōryū’s other disciples were as follows:
(2a)    Yun-an Ko-wen 云庵克文 (Un’an Kokumon, 1025–1102)
(2b)    Yun-kai Shou-chih 云盖守智 (Ungai Shuchi, 1025–1115)
(2c)    Lau-tan Hung-yin 泐潭洪英 (Rokutan Kō’in, 1012–1070)
(2d)    Yang-shan Hsing-wei 仰山行伟 (Kyōzan Kō’i, 1018–1080)


Output:
(2e)    Tung-lin Chang-chung 东林常总 (Tōrin Chōsō, 1025–1091)
 (2f)   Shang-lan Shun 上蓝顺 (Jōran Jun)
Yun-an Ko-wen or Pao-feng Ko-wen 宝峰克文 (Hōbō Kokumon) had three
disciples:
(3a) Tou-shuai Tsung-yueh 兜率从悦 (Tosotsu Jūetsu, 1044–1091)
(3b) Chan-tang Wen-chun 湛堂文准 (Tandō Bunjun, 1061–1115)
(3c) Chueh-fan Hui-hung 觉范慧洪 (Kakuhan Ekō, 1071–1128)
Tung-lin (Tōrin) had a famous disciple, Su Tung-po (Sotōba, 1036–1101), a literary
genius. Shang-lan (Jōran) was probably older than Tōrin; but he was a friend of Su
Tung-po’s father, and became the dharma teacher of Su Che (So Tetsu), Su
Tung-po’s younger brother.


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                   45
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_5
46                                                                 5 The Ōryū and Yōgi Sects

     In becoming the disciple of Tōrin, Su Tung-po composed the following gāthā (poem):

     The sound of the brook is the wide and long tongue. Is the view of the mountain not the
     body of purity? In the night I can have eighty-four thousand gāthās. In the days to come
     how can I tell the others?


Output:
This poem was quoted by Dōgen Kigen, founder of the Sōtō School in Japan, in his
treatise: Shōbōgenzō. Su Che was a good friend of Yun-an Ko-wen, and he wrote a
Preface for the Dialogues of Yun-an Ko-wen.
   Hui-tang (Kaidō) had other disciples besides Reigen. They were:
(3d) Tsao-tang Shan-ching 草堂善清 (Sōdō Zensei, 1037–1142)
(3e) Ssu-hsin Wu-sin 死心悟新 (Shishin Goshin, 1043–1114)
Tsao-tang (Sōdō) had a disciple Hsueh-feng Hui-kung 雪峰慧空 (Seppō Ekū,
1096–1158). Ssu-hsin (Shishin) had a disciple Chao-tsung Hui-fang 超宗慧方
(Chōsō Ehō).
  Reigen had another disciple:
(4a) Fu-hsin Pen-tsai 佛心本才 (Butsushin Honsai), whose disciples were:
     Shan-tang Tsu-shun 山堂僧洵 (Sandō Sojun) and Pien-feng Tsu-chin 别峰
     祖珍 (Betsuhō Sochin).
     Muji Kaijin had other disciples:
(6a) Tzu-han Liao-po 慈航了朴 (Jikō Ryōboku)
(6b) Tai-an Sien 退庵先 (Tai’an Sen)
Jikō’s disciple was Hsueh-feng Seng-yen 雪峰僧彦 (Seppō Sō’en).
   From Ōryū to Myōan Eisai, we had altogether nine generations. Many masters


Output:
and lay disciples were produced. However, it remains for the Yōgi Sect to flourish
even more after the nine generations.
   The lineage from Yōgi to Mujun Shihan (1178–1249) is given below:
 (1)     Yang-chi Fang-hui 杨岐方会 (Yōgi Hō’e, 992–1049)
 (2)     Pai-yun Shou-tuan 白云守端 (Haku’un Shutan, 1025–1072)
 (3)     Wu-tsu Fa-yen 五祖法演 (Goso Hō’en, 1024–1104)
 (4)     Yuan-wu Ko-chin 圆悟克勤 (Engo Kokugon, 1063–1135)
 (5)     Hu-chiu Shao-lung 虎丘绍隆 (Kokyū Shōryū, 1077–1136)
 (6)     Yin-an Tan-hua 应庵昙华 (Ō-an Donka, 1103–1163)
 (7)     Mi-an Hsien-chieh 密庵咸杰 (Mittan Enketsu, 1118–1186)
 (8)     Pu-an Tsu-sien 破庵祖先 (Ha’an Sosen, 1136–1211)
 (9)     Wu-chun Shih-fan 无准师范 (Mujun Shihan, 1178–1249)
Note that Enji Ben’en 圆尔辨圆 (1202–1280) was Mujun’s disciple, and hence, he
was the ninth-generation dharma descendant of Yōgi. (In Japan, Enji Ben’en was
Myōan Eisai’s dharma grandson.)
  Starting from Goso Hō’en, another lineage can be established:
 (3) Wu-tsu Fa-yen 五祖法演 (Goso Hō’en, 1024–1104)


Output:
(3) Wu-tsu Fa-yen 五祖法演 (Goso Hō’en, 1024–1104)
5 The Ōryū and Yōgi Sects                                               47


Output:
(4a)    Kai-fu Tao-ning 开福道宁 (Kaifuku Dōnei, 1053–1113)
(5a)    Yueh-an Shan-ko 月庵善果 (Gettan Zenka, 1079–1152)
(6a)    Ta-hung Tsu-chen 大洪祖证 (Daikō Soshō)
(7a)    Yueh-lin Shih-kuan 月林师观 (Getsurin Shikan, 1143–1217)
(8a)    Wu-men Hui-kai 无门慧开 (Mumon Ekai, 1183–1260)
(9a)    Hsin-ti Chueh-hsin 心地觉心 (Shinchi Kakushin, 1207–1298)
Note that Kohō Kakumyō 孤峰觉明 (1271–1361) was Shinchi Kakushin’s disci-
ple. Kohō’s two disciples, Bassui Tokushō 拔队得胜 (1327–1387) and Jiun Myō’i
慈云妙意 (1273–1345), were the founders of Kōgaku-ji 向岳寺 and Kokutai-ji 国
泰寺 in Japan respectively. Bassui had a disciple: Shun’ō Reizan 峻翁令山 (1344–
1408).
   Besides Yuan-wu Ko-chin (Engo Kokugon) and Kai-fu Tao-ning (Kaifuku
Dōnei), Wu-tsu Fa-yen (Goso Hō’en) had other famous disciples:
(4b) Lung-men Ching-yuan 龙门清远 (Ryūmon Sei’on, 1067–1120)
(4c) Tai-ping Hui-chin 太平慧勤 (Taihei Ekin, 1059–1117)
(4d) Ta-sui Yuan-ching 大隋元静 (Daizui Genjō, 1065–1135) or Nan-tang
     Tao-hsin 南堂道兴 (Nandō Dōkō, 1065–1135)
(4e) Hung-fu Tzu-wen 洪福子文 (Kōfuku Shimon)


Output:
(4e) Hung-fu Tzu-wen 洪福子文 (Kōfuku Shimon)
Lung-men Ryūmon had three disciples:
(5b) Mo-an Fa-chung 牧庵法忠 (Boku’an Hōchū, 1084–1149)
(5c) Hsueh-tang Tao-hsing 雪堂道行 (Setsudō Dōkō, 1089–1151)
(5d) Cho-an Shi-kuei 竹庵士珪 (Chikuan Shiki, 1083–1146)
Boku’an’s disciple was: Pu-an Yin-shu 普庵印肃 (Fu’an Inshuku, 1115–1169).
Setsudō’s disciples were: Hui-an Hui-kuang 晦庵惠光 (Kai’an Ekō) and Cho-an
Shu-jen 且庵守仁 (Katsuan Shujin). Kai’an’s disciples were: Hsueh-feng
Yuan-shao 雪峰元肇 (Seppō Genshō), Ching-shan Yuan-chun 径山元聪 (Keisan
Gensō), and Pao-en Chih-in 报恩智因 (Hō’on Chi’in).
   Yuan-wu Ko-chin (Engo Kokugon) had other disciples:
(5e)    Ta-hui Tsung-kao 大慧宗杲 (Daie Sōkō, 1089–1163)
 (5f)   Fu-hai Hui-yuan 佛海慧远 (Bukkai E’on, 1103–1176)
(5g)    Fu-hsin Fa-tai 佛性法泰 (Bussei Hōtai)
(5h)    Hu-kuo Ching-yuan 护国景元 (Gokoku Keigen, 1094–1146)
Ta-hui’s disciples were as follows:
(6b) Fu-chao Te-kuang 拙庵德光 (佛照) (Busshō Tokkō, 1121–1203)
(6c) Lan-an Ting-hsi 懒庵鼎需 (Raian Teiju, 1092–1153)
Fu-chao’s disciples were as follows:


Output:
Fu-chao’s disciples were as follows:
(7b) Kung-shu Tsung-in 空叟宗印 (Kūshū Sō’in, 1148–1211)
(7c) Po-chien Chu-chien 北涧居简 (Hokkan Koken, 1164–1246)
48                                                         5 The Ōryū and Yōgi Sects


Output:
Lan-an’s disciples were as follows:
(7d) Mo-an An-yun 木庵安永 (Boku’ān An’ei)
(7e) Po-tang Nan-ya 柏堂南雅 (Hakudō Nanka)
Fu-hai Hui-yuan (Bukkai E’on) had two disciples:
(6d) Tsi-tien Tao-tsi 济颠道济 (Saiten Dōsai, 1148–1207)
(6e) Chueh-er 觉阿 (Kaku’ō)
Kaku’ō came from Mount Hiei, Japan, and became enlightened on hearing the
sound of drums by the Yangtze River. He went up Mount Hiei after his return to
Japan and never came down. So it was Myōan Eisai (1141–1215), the dharma
descendant of the Ōryū Sect, who founded the Rinzai School in Japan. However,
many masters in the Japanese Rinzai School came from the Yōgi Sect.
   In the rest of this chapter, we continue on with the Yōgi Sect. Starting from
(4) Yuan-wu Ko-chin, (5) Hu-chiu Shao-lung, (6) Yin-an Tan-hua, and (7) Mi-an
Hsien-chieh, we have parallel transmission as follows:
  (8)    Pu-an Tsu-sien 破庵祖先 (Ha’an Sosen, 1136–1211)
 (8b)    Sung-yuan Chung-yueh 松源崇岳 (Shōgen Sūgaku, 1132–1202)
 (8c)    Tsien-fu Tao-sen 荐福道生 (Senfuku Dōsei)


Output:
(8c)    Tsien-fu Tao-sen 荐福道生 (Senfuku Dōsei)
  (9)    Wu-chun Shih-fan 无准师范 (Mujun Shihan, 1178–1249)
 (9b)    Yun-an Pu-yen 运庵普岩 (Un’an Fugan, 1156–1226)
 (9c)    Chi-zei Tao-chung 痴绝道冲 (Chizetsu Dōchū, 1169–1250)
 (10)    Wu-hsueh Tsu-yuan 无学祖元 (Mugaku Sogen, 1226–1286)
(10b)    Hsu-tang Chih-yu 虚堂智愚 (Kidō Chigu, 1185–1269)
(10c)    Wan-chi Hsing-mi 顽极行弥 (Gankyoku Kōmi)
Note that after (7) Mi-an Hsien-chieh (Mittan Enketsu), we have three parallel lines:
the ﬁrst line goes through Pu-an Tsu-sien (Ha’an Sosen), Wu-chun Shih-fan (Mujun
Shihan), to Wu-hsueh Tsu-yuan (Mugaku Sogen), who went to Japan and became
the founder of Engaku-ji. Mujun Shihan’s other disciples were as follows:
(10d)    Hsueh-yen Tsu-ching 雪岩祖钦 (Seggan Sokin, 1216–1287)
(10e)    Ge-an Pu-ning 兀庵普宁 (Gottan Funnei, 1197–1276)
 (10f)   Miao-chien Tao-yu 妙见道祐 (Myōken Dōyū, 1201–1256)
(10g)    Zing-tzu Miao-lun 净慈妙伦 (Jōji Myōrin, 1201–1261)
(10h)    Huan-chi Wei-i 环溪惟一 (Kankei I’itsu, 1202–1281)


Output:
Note that Gottan Funnei and Huan-chi’s disciple, Ching-tang Chueh-yuan 镜堂觉
圆 (Kyōdō Kaku’en, 1244–1306), went to Japan. Zing-tzu Miao-lun’s disciple
Mukan Fumon 无关普门 (1212–1291) went back to Japan and became the founder
of Nanzen-ji. Myōken Dōyū also came to Sung-China from Japan. His disciple,
Wu-kung Ching-nien 悟空敬念 (Gokū Keinen, 1217–1272), also studied in China.
   Pu-an Tsu-sien (Ha’an Sosen) had another disciple, Shih-tien Fa-hsun 石田法薰
(Sekida Hōkun, 1171–1245), whose disciple was Yu-chi Chih-hui 愚极智慧
5 The Ōryū and Yōgi Sects                                                       49


Output:
(Gukyoku Chi’e). Gukyoku’s disciple, Ching-cho Cheng-cheng 清拙正澄
(Seisetsu Shōchō, 1274–1339), went to Japan.
    After (7) Mi-an Hsien-chieh, the (b) line started from Sung-yuan (Shōgen), went
through Yun-an Pu-yen to (10b) Hsu-tang Chih-yu (Kidō Chigu, 1185–1269).
Kidō’s disciple, Nampo Jōmyō 南浦绍明 (1235–1308), was a great Rinzai Master
well-known by his honored title, Daiō Kokushi (National Teacher). Nampo’s dis-
ciple was Shūhō Myōchō 宗峰妙超 (1281–1336), well-known by his honored title,
Daitō Kokushi. Shūhō’s disciple was Kanzan Egen 关山慧玄 (1277–1360). So
Kidō was the spiritual leader of both the Daitoku-ji and Myōshin-ji in Japan. Kidō
had another disciple, Chu-shan Chih-yuan 巨山志源 (Kyōsan Shigen), who came
from Japan. Kidō’s dharma brother, Shih-fan Wei-yen 石帆惟衍 (Sekihan I’en),
had a disciple, Shi-chien Tzu-tan 西涧子昙 (Saikan Sudon, 1249–1306), who went
to Japan and became the dharma teacher of Sung-shan Chu-chung 嵩山居中 (Sūsan
Kyochū, 1278–1346).


Output:
Kyochū, 1278–1346).
    After (7) Mi-an Hsien-chieh, the (c) line started from Tsien-fu (Senfuku), went
through Chi-zei Tao-chung to (10c) Wan-chi Hsing-mi (Gankyoku Kōmi). Wan-chi’s
disciple, I-shan I-ning 一山一宁 (Issan Innei, 1247–1317), went to Japan and became
the dharma teacher of Hsueh-tsen Yu-mei 雪村友梅 (Sesson Yūbai, 1290–1346).
    Mi-an’s disciple (8b) Sung-yuan Chung-yueh (Shōgen Sūgaku) had great influ-
ence in the Rinzai School in Japan, not only because Kidō was Shōgen’s dharma
grandson, but also because another dharma grandson, Lan-chi Tao-lung 兰溪道隆
(Rankei Dōryū, 1213–1278), was the founder of Kenchō-ji. Besides Yun-an Pu-yen
(Un’an Fugan), Sung-yuan had the following disciples and descendants:
  (9d)    Wu-ming Hui-shin 无明慧性 (Mumyō Esei, 1162–1237)
  (9e)    Yen-an Shan-kai 掩庵善开 (金山) (En’an Zenkai)
   (9f)   Wu-ai Chueh-tung 无碍觉通 (华藏) (Mugai Kakutsu)
  (9g)    Mi-on Wen-li 灭翁文礼 (天目) (Metsu’ō Bunri, 1167–1250)
(10d)     Lan-chi Tao-lung 兰溪道隆 (Rankei Dōryū, 1213–1278)


Output:
(10e)     Shih-chi Hsin-yueh 石溪心月 (Sekikei Shingetsu, d. 1282)
 (10f)    Hsu-chou Pu-tu 虚舟普度 (Kishū Fudo, 1199–1280)
(10g)     Huen-chuan Ju-kung 横川如珙 (Ō-kawa Nyokyō, 1221–1289)
Lah-chi Tao-lung (Rankei Dōryū) had many dharma heirs: among them were
Nampo Jōmyō and Yaku’ō Tokuken 约翁德俭 (1245–1320), both of whom went
to Sung-China. Yaku’ō’s disciple, Jakushitsu Genkō 寂室元光 (1290–1367), also
went to China and became later the founder of Eigen-ji.
   Shih-chi 石溪心月 (Sekikei) had two important disciples: one was Mushō Jōshō
无象静照 (1234–1306), who came to Sung-China; and the other was Ta-hsiu
Cheng-nien 大休正念 (Daikyū Shōnen, 1215–1289), who went to Japan and
became the founder of Jōchi-ji.
   Hsu-chou Pu-tu 虚舟普度 (Kishū Fudo) had two important disciples: Hu-yen
Zing-fu 虎岩净伏 (Kogan Jōfuku) and Shōrin Kyūrin 胜林琼林, who came from
Japan. Hu-yen (Kogan) had several disciples: Ming-chi Tsu-tsun 明极楚俊
(Myōkyoku Soshun, 1262–1336), who went to Japan; Chi-hsiu Chih-liao 即休契了


Output: 50                                                       5 The Ōryū and Yōgi Sects


Output:
(Sokukyū Keiryō, d. 1350), whose disciple Guchū Shūkyū 愚中周及 (1323–1409)
came to China and later became the founder of Fotsu-ji.
   Huen-chuan Ju-kung (Ō-kawa Nyokyō) had a disciple: Ku-lin Ching-mu 古林清
茂 (Korin Seimo), who had three famous disciples: Cho-sien Fan-sien 竺仙梵仙
(Jikusen Bonsen), who went to Japan; Yueh-lin Tao-chao 月林道皎 (Getsurin
Dōkyō, 1293–1351); and Shih-shih Shan-chiu 石室善玖 (Sekishitsu Zenkyū, 1294–
1389). Both Getsurin and Sekishitsu went to Yuan-China and then returned to Japan.
   Wu-chun Shih-fan 无准师范 (Mujun Shihan) had many disciples, among them
were Enji Ben’en, who came from Japan, and later became the founder of
Tōfuku-ji, and Wu-hsueh Tsu-yuan 无学祖元 (Mugaku Sogen), who was invited to
Japan to be the founder of Engaku-ji. Mugaku’s disciples were as follows:
     Kōhō Kennichi 高峰显日 (1241–1316)
     Ki’an So’en 规庵祖圆 (1261–1313)
Kennichi’s disciple Musō Soseki 梦窗疏石 (1275–1351) was most influential in
Japan and became the founder of Tenryū-ji and Shōkoku-ji. Musō Kokushi


Output:
(National Teacher) had many disciples: (1) Shun’oku Myōha 春屋妙葩 (1311–
1388); (2) Mukyoku Shigen 无极志玄 (1282–1359); (3) Zekkai Chūshin 绝海中津
(1336–1405), who went to Ming-China; (4) Gidō Shūshin 义堂周信 (1325–1388);
and (5) Seisan Ji’ei 青山慈永 (1302–1369).
   Hsueh-yen Tsu-chin 雪岩祖钦 (Seggan Sokin, 1216–1287) had many disciples,
among them were as follows: (1) Kao-feng Yuan-miao 高峰原妙 (Kōhō Gemmyō,
1238–1295); (2) Hsuko Hsi-lin 虚谷希陵 (Kikoku Keryō, 1247–1322); (3) Ti-niu
Ju-ting 铁牛持定 (Tetsugo Jitei, 1240–1303); (4) Ling-shan Tao-yin 灵山道隐
(Reisan Dō’in, 1255–1325), who went to Japan; and (5) Tao-chang An-shin 道场庵
信 (Dōjō Anshin).
   Kao-feng Yuan-miao’s lineage went down to Yin-yuan Lung-chi 隐元隆琦
(Ingen Ryūki, 1592–1673) as follows:
 (1)   Kōhō Genmyō (1238–1295) 高峰原妙
 (2)   Chūhō Myōhon (1263–1323) 中峰明本
 (3)   Sengan Genchō (1284–1357) 千岩元长
 (4)   Mahō Jijō (1303–1381) 万峰时蔚
 (5)   Hōzō Fuji 宝藏普持
 (6)   Kihaku Egaku (1372–1441) 虚白慧岳
 (7)   Kaishū Eiji (1393–1461) 海舟永慈
 (8)   Hōhō Myōken (d. 1472) 宝峰明瑄


Output:
(8)   Hōhō Myōken (d. 1472) 宝峰明瑄
 (9)   Tenki Honzui 天奇本瑞
(10)   Mubun Shōsō (1450–1512) 无闻正聪
(11)   Getsushin Tokuhō (1512–1581) 月心德宝
(12)   Genyū Shōden (1549–1614) 幻有正传
(13)   Mitsu’un Engo (1566–1642) 密云圆悟
(14)   Hi-in Tsuyō (1593–1661) 费隐通容
(15)   Ingen Ryūki (1592–1673) 隐元隆琦 (See Chart VI.)
5 The Ōryū and Yōgi Sects                                                    51


Output:
Note that Yin-yuan Lung-chi (Ingen Ryūki) was the ﬁfteenth generation dharma
descendant of Hsueh-yen Tsu-chin (Seggan Sokin) and became the founder of
Ōbaku School in Japan.
   Hsu-ko Hsi-lin (Kikoku Keryō) had a disciple Pien-chuan Miao-yin 别传妙胤
(Betsuden Myō’in), whose disciple was Yu-kang Tsang-chin 玉冈藏珍
(Gyoku’oka Zōchin, 1315–1395). Ti-niu Ju-ting (Tetsugo Jitei) had a disciple
Zei-hsueh Shih-chen 绝学世诚 (Zetsugaku Sesei, 1260–1332), whose disciple was
Ku-mei Cheng-yu 古梅正友 (Kobai Shōyū, 1285–1352). Ku-mei’s disciple was
Wu-wen Yuan-hsuan 无文元选 (Mumon Gensen, 1323–1390), who was the
founder of Hōkō-ji in Japan. Tao-chang An-shin (Dōjō Anshin) had a disciple
Shih-ou Ching-kung 石屋清珙 (Seki’oku Seikyō, 1272–1352).
   Kao-feng Yuan-miao (Kōhō Gemmyō) had other disciples: Dangai Ryōgi 断崖了
义 (1263–1334); Haku’un I’ka 白云以假 (d. 1336); and Daikaku Soyō 大觉祖雍.
   Chung-feng Ming-pen (Chūhō Myōhon) had other disciples: Muin Genkai 无隐
元晦 (d. 1358), Kosen Ingen 古先印元 (1295–1374), Myōshū Seitetsu 明叟齐哲


Output:
(d. 1347), Fuku’an Sōki 复庵宗已 (1280–1358), Onkei Soyū 远溪祖雄 (1286–
1344), Gyōkai Honjō 业海本净 (d. 1352), and Kansai Ginan 关西义南. All these
seven priests came from Japan and went back to spread the teachings of Chūhō
Myōhon.
   Sengan Genchō’s 千岩元长 other disciples were as follows: Daisetsu Sonō 大拙
祖能 (1313–1377), who came from Japan; Hō’on Baikei 报恩梅溪, whose disciple
Shōsō Nichigan 正宗日颜 came from Japan; and Muyō Shuki 无用守贵 (1286–
1361).
 (4) Manhō Jijō 万峰时蔚 had another disciple Kaishū Fuji 海舟普慈 (1355–
     1450).
 (9) Tenki Honzui 天奇本瑞 had two other disciples: Musō Jō 无相成 and
     Daisen Kō 大川洪.
(12) Genyū Shōden 幻有正传 (1549–1614) was also known as Ryūchi 龙池
     (Dragon Pond). He had two important disciples: Mitsu’un (Tendō) Engo 密
     云圆悟 (1566–1642) and Ten’in Enshū 天隐圆修 (1575–1635). Mitsu’un
     had the following disciples: Hi-in Tsuyō 费隐通容 (1593–1661), Gohō
     Nyogaku 五峰如学 (1585–1633), Hōka Tsunin 宝华通忍 (1604–1648),
     Ryūchi Tsubi 龙池通微 (1594–1657), Tendō Dōbun 天童道忞 (1596–


Output:
1674), Konan Tsumon 古南道门 (1599–1671), Tsugen Tsuki 通玄通奇
     (1595–1652), Hasan Kaimyō 破山海明 (1597–1666), Kinzoku Tsujō 金粟
     通乘 (1593–1638), Setchō Tsu’un 雪窦通云 (1594–1663), Hō’on Tsuken
     宝恩通贤 (1593–1667), and Tōjō Hōzō 邓尉法藏. Ten’in Enshū’s disciples
     were as follows: Kassan Honyo (d. 1646) 夹山本豫, Hō’on Tsushū 报恩通
     琇 (1614–1675), Ri’an Tsumon 理安通问 (1604–1655), Shōsai Tsuju 松际
     通授 (1593–1642), and Sanshi Tsusai 山茨通际 (1608–1645).
 At the end of this chapter, we shall trace the lineage from Zing-tzu Miao-lun 净
慈妙伦 (Jōji Myōrin, 1201–1261) to Han-shan Te-ching 憨山德清 (Kansan
52                                                     5 The Ōryū and Yōgi Sects


Output:
Tokusei, 1546–1623). Note that Jōji Myōrin was a dharma brother of Mugaku
Sogen and Seggan Sokin.
(1)   Jōji Myōrin (1201–1261),
(2)   Zuigan Bunhō 瑞言文宝 (d. 1335),
(3)   Kachō Sento 华顶先睹 (1265–1334),
(4)   Fukurin Chito 福林智度 (1304–1370),
(5)   Kosetsu Shōshun 古拙昌俊,
(6)   Musai Myōgo 无际明悟.
From Musai Myōgo on, we have three parallel branches: (a), (b), and (c).
 (7a)   Hōgetsu Tan 宝月潭
 (8a)   Tennei Sen 天宁宣
 (9a)   Kichi’an So 吉庵祚
(10a)   Hōshū Dōsai (1487–1560) 法舟道济
(11a)   Unkoku Hō’e (1500–1579) 云谷法会
(12a)   Kansan Tokusei (1546–1623) 憨山德清
(13a)   Cū’eki Chikyoku (1599–1655) 藕益智旭
   Han-shan Te-ching (Kansan Tokusei, 1546–1623) was a great friend of Tzu-po
Cheng-ko 紫柏真可 (Shihaku Shinka, 1543–1603) and Lien-chi Chih-hung 莲池
祩宏 (Renchi Shukō, 1535–1615). By the end of Ming Dynasty, these three priests
and Ngo-i Chih-hsueh 藕益智旭 (Gū’eki Chikyoku, 1599–1655) were the four
great masters. We have designated Gū’eki as the dharma-heir of Kansan. (See Rev.


Output:
Chang Shen-yen, Litt.D., Chinese Buddhism near the end of Ming Dynasty, p. 99.)
   The (b) branch is given below:
 (7b)   Tai’oka Chō 太冈澄
 (8b)   Gihō Nei (d. 1491) 夷峰宁
 (9b)   Temmoku (Hōhō) Shin 天目进 (宝芳)
(10b)   Ya’ō Egyō 野翁慧晓
(11b)   Mushu Nyokū (1491–1580) 无趣如空
(12b)   Mugen Shōchū (1540–1611) 无幻性冲
(13b)   Kōzen Ekō (1576–1620) 兴善慧广
(14b)   Fumyō Myōyō (1587–1642) 普明妙用
(15b)   Kōan Ensei 高庵圆清 (Kozan line 鼓山系)
Note that Kōan Ensei was an Abbot at Kozan-ji, Foochow. The Kōan line or the
Kozan line went down to Abbot Hsu Yun (Kiun, 1840–1959) 虚云and beyond.
(See Chart VI A.) The author is indebted to Reverend Ling-yuan 灵源 (Reigen,
1902–) of Daikaku-ji, Keelung, Taiwan, for obtaining the Star-Lamp Records 星灯
集, edited by Abbot Hsu Yun, whom the author had the privilege to know in person
in 1941–1942. (See Chart VI A.)
   The (c) branch started from Sosan Shōki and then was further divided.
 (7c) Sosan Shōki (1404–1473) 楚山绍琦
 (8c) Katsudō Soyū 豁堂祖裕


Output:
(8c) Katsudō Soyū 豁堂祖裕
5 The Ōryū and Yōgi Sects                                                 53


Output:
(9c) Tentsu Ken 天通显
(10c) Getsusen Hōshu (1492–1563) 月泉法聚
Designating the sub-branch of (c) as (d), there are:
(8d) Kokei Kakuchō 古溪觉澄 (d. 1473)
(9d) Dokuhō Kizen 毒峰季善 (1443–1523)
Note that (10a) Hōshū Dōsai (1487–1560), (11b) Mushu Nyokū (1491–1580), and
(10c) Getsusen Hōshu (1492–1563) were contemporaries. Also note that Ingen
Ryūki (1592–1673) and (13a) Gū’eki Chikyoku (1599–1635) were contemporaries.
   The Kōan 高庵 or Kozan 鼓山 line can be given below:
  (1)   Kōan Ensei 高庵圆清
  (2)   Honchi Myōkaku 本智明觉
  (3)   Shikaku Shinke 紫柏真可 (1543–1603)
  (4)   Tankyoku Nyokō 端旭如弘
  (5)   Junketsu Shōki 纯洁性奎
  (6)   Jiun Kaishun 慈云海俊
  (7)   Tetsushin Jakubun 质生寂文
  (8)   Tan’en Shōka 端员照华
  (9)   Chigan Fumyō 其岸普明
 (10)   Taikyō Tsūshō ∙弢巧通圣
 (11)   Goshū Shinkū 悟修心空
 (12)   Kōka Gengo 宏化源悟
 (13)   Shōsei Kōshō 祥青广松
 (14)   Shudō Zokusen 守道续先
 (15)   Shōgaku Honchō 正岳本超
 (16)   Eishō Kakujō 永畅觉乘
 (17)   Hōrai Shō’on 方来昌远
 (18)   Katsugo Ryūsen 豁悟隆参
 (19)   Ichō Nōsan 维超能灿
 (20)   Kiryō Jinhan 奇量仁繁


Output:
(19)   Ichō Nōsan 维超能灿
 (20)   Kiryō Jinhan 奇量仁繁
 (21)   Myōren Shōka 妙莲圣华
 (22)   Teihō Kajō 鼎峰果成
 (23)   Zenji Shōkai 善慈常开
 (24)   Entetsu Tokusei 演彻德清 (Kiun 虚云 1840–1959)
 (25)   Kan’in Butsu’e 宽印佛慧
 (26)   Kōmyō Reigen 宏妙灵源 (1902–)
 (27)   Itei Chishin 惟定知生
(27a)   Ijū Chigō 惟柔知刚
Reverend Reigen was Founder and Abbot of Daikaku-ji, Keelung, 基隆十方大觉
寺 Taiwan. Among his many disciples are as follows: Itei Chishin 惟定知生,
present Abbot of Daikaku-ji, Keelung; and Ekū Shōgen 慧空圣严 (1930–), Litt.D.,
former Abbot of Daikaku-ji, New York City, NY, USA, who was given the name
Ijū Chigō 惟柔知刚.
54                                                    5 The Ōryū and Yōgi Sects


Output:
The author wishes to acknowledge his deep indebtedness to Reverend Ling-yuan
(Reigen) for supplying the above lineage from Star-Lamp Records 星灯集. Note
that Star-Lamp Records was reprinted in Dharma Records of Abbot Hsu Yun 虚云
和尚法汇 Vol. 8, pp. 246–262.
   Now we shall trace the lineage of the Kao-min Temple (Kōmin-ji) line 高旻系
from Hō’on (Gyokurin) Tsūshū 报恩 玉琳通琇 to Abbot Lai-Ko (Raika, 1881–
1953). (See Chart VI B.)
  (1)   Gyokurin Tsūshū (1614–1675) 玉琳通琇,
  (2)   Sei’un Kōgaku (1614–1666) 栖云行岳,
  (3)   Nankoku Chō’ei 南谷超颍,
  (4)   Reiju Meisei (1657–1722) 灵鹫明诚,
  (5)   Ten’e Jitsutetsu 天慧实彻,
  (6)   Ryōhan Saishō (1700–1756) 了凡际圣,
  (7)   Shōgetsu Ryōtei (1729–1785) 昭月了贞,
  (8)   Hōrin Tatsuchin 宝林达珍,
 (8a)   Nyokan Tatsuchō 如鉴达澄,
  (9)   Hōshu Gosei 方聚悟成,
 (10)   Dōgen Shinjin 道源真仁,
 (11)   Tokuji Kū’en 德慈空演,
 (12)   Ōgen Ri 应元理,
 (13)   Rōki Riji 朗辉事融,
 (14)   Getsurō Zentei 月朗全定,
(14a)   Sozen Zenshin 楚禅全振,
 (15)   Meiken Saizui 明轩西瑞,
 (16)   Myōju Raika (1881–1953) 妙树来果,
 (17)   Myōge 妙解.


Output:
(17)   Myōge 妙解.
The lineage from Gyokurin to Sozen Zenshin was taken from Mōgetsu Shinkyō’s
Bukkyō Dainen Hyō 望月信亨: 佛教大年表 4th edition, p. 52. The author wishes
to thank Reverend Lun-tsan 伦参法师 of Hong Kong and Reverend Yen-chih 严持
法师 of Hua-lien Buddhist Lotus Institute, Taiwan, for supplying information
concerning the lineage of Reverend Lai-Ko (Raika).
Chapter 6
The Seigen Branch


Output:
Ching-yuan Hsing-ssu (Seigen Gyōshi, d. 740) started the Seigen Branch of Zen
after Hui-neng (Enō), the Sixth Patriarch. R. H. Blyth’s Zen and Zen Classics,
Volume 2 and the ﬁrst chapter of Volume 3, depicted this branch of Zen history.
The Seigen Branch produced the Tsao-tung (Sōtō) School, the Yun-men (Ummon)
School, and the Fa-yen (Hōgen) School.
    Although Ho-tse Shen-hui (Kataku Jinne, 670–762) made tremendous effort to
establish Hui-neng (Enō) as the Sixth Patriarch and to make Tsao-hsi (Sōkei) the
principal seat of Zen Monastery, Ching-yuan (Seigen) carried on the dharma lin-
eage parallel to Nan-yueh Huai-jang (Nangaku Ejō, 677–744), who was the founder
of the Nangaku Branch.
    In Chap. 2, mention was made of Hui-neng’s FIVE important disciples:
(1) Ho-tse Shen-hui (Kataku Jinne, 670–762); (2) Nan-yang Hui-chung (Nan’yō
Echū, d. 775); (3) Yung-chia Hsuan-chueh (Yōka Genkaku, 665–713);
(4) Nan-yueh Huai-jang (Nangaku Ejō, 677–744); and (5) Ching-yuan Hsing-ssu


Output:
(Seigen Gyōshi, d. 740). Shen-hui’s line went as far as Kuei-feng Tsung-mi (Keihō
Shūmitsu, 780–841), who became the Fifth Patriarch of the Hua-yen (Kegon)
School. Yung-chia (Yōka) left posterity with his “Cheng-tao-ke” (“Shōdka”) and
other writings. Hui-chung (Echū), the National Teacher (Kokushi), lived long, and
became an old dharma uncle to the younger masters of the different schools.
    The transmission of the “Lamp” was carried on in two parallel branches: the
Seigen Branch and the Nangaku Branch. In Chap. 3, the Nangaku Branch was
presented, together with a brief review of the Igyō School founded by Kuei-shan
(Isan) and his disciple Yang-shan (Kyōzan). In Chap. 4, the Lin-chi (Rinzai)
School, founded by Lin-chi I-hsuan (Rinzai Gigen, d. 866), was presented. The
Rinzai School, after six generations, branched out into the Huang-lung (Ōryū) Sect
and the Yang-chi (Yōgi) Sect. These two Sects were presented in Chap. 5.
    The Seigen Branch was as promising as the Nangaku Branch in the transmission


Output:
of the “Lamp.” Ching-yuan (Seigen) himself was a devoted disciple of Enō, and he
left Tsao-hsi (Sōkei) to reside at Zing-chu Temple, Ching-yuan Mountain (Mt.
Seigen), in Chi-chou (Kichishū). When the Sixth Patriarch was about to enter
nirvana, Shih-tou Hsi-chien (Sekitō Kisen, 700–790) asked Master Enō whom


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                   55
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_6
56                                                                            6 The Seigen Branch


Output:
should he seek as his teacher. The Sixth Patriarch instructed him to seek “ssu” (in
Chinese, it means “thinking”). So Sekitō later sat quietly and kept on “thinking.”
Then, a monk reminded Sekitō that “Hsing-ssu,” his dharma older brother, had the
name “ssu” and suggested that Shih-tou (Sekitō) should visit Seigen according to
the Six Patriarch’s wishes. So the Sixth Patriarch must have thought highly of
Seigen, and Seigen might have received the Sixth Patriarch’s special teachings.
   Shih-tou (Sekitō) became the dharma-heir of Seigen. The Nangaku Branch had
the second-generation heir Ma-tsu Tao-i (Baso Dōitsu, 709–788), who was a
powerful teacher, revered by his followers as Master Ma. Sekitō left Seigen
Mountain for Heng-shan (Hunan) and built a small hermitage on a stone terrace.
Hence, he got the name, Shih-tou (Sekitō), meaning “stone.” It was said at that
time, “West of the Great River (Kiangsi), Ta-chi (Daijaku) is the Master; south of


Output:
the Lake (Hunan), Shih-tou (Sekitō) is the Master.” According to the Lamp
Records, Vol. 14, Sekitō had twenty-one dharma-heirs, among them were:
(1)    Tien-huang Tao-wu 天皇道悟 (Tennō Dōgo, 748–807)
(2)    Tan-hsia Tien-jan 丹霞天然 (Tanka Tennen, 739–824)
(3)    Yueh-shan Wei-yen 药山惟俨 (Yakusan Igen, 751–834)
(4)    Tan-chou Chang-tze Kuang 潭州长髭旷 (Tanshū Chōshi Kō)
(5)    Chao-chou Ta-tien Pao-tung 潮州大颠宝通 (Chōshū Daiten Hōtsu, 732–824)
(6)    Tan-chou Ta-chuan 潭州大川 (Tanshū Daisen)
The ﬁrst four had the title Zen-shi (Zenji), while the other two had the title Ho-shan
(oshō), meaning Chief Priest.
   Sekitō was the author of Tsan-tung-chi (Sandōkai), which was handed down to
the followers of the Seigen Branch, and later to the Sōtō School, the Ummon
School, and the Hōgen School. In the Sōtō School, Tung-shan Liang-chieh (Tōzan
Ryōkai, 807–869) constructed the doctrine of the Five Ranks upon the foundation
of the dialectic of Sekitō Kisen and other earlier Zen Masters. (See The


Output:
Development of Chinese Zen, by Heinrich Dumoulin, S. J., English translation by
Ruth Fuller Sasaki. The First Zen Institute of America Inc., 1953, p. 25.)
   Sekitō ﬁrst served under Enō, the Sixth Patriarch, when he was very young.
After Enō’s passing, he became the dharma-heir of Seigen. The following anec-
dotes were taken from the English translations by R. H. Blyth in his Zen and Zen
Classics, Vol. 2, pp. 20–21:
     A monk asked Sekitō, “What is the inner signiﬁcance of Daruma’s coming to (from) the
     West?” Sekitō said, “Go and ask the outside post of the Hall!” The monk said, “I don’t
     know what you mean.” “Nor do I”, said Sekitō.
     When Hōun (Pang Yun 庞蕴) met Sekitō for the ﬁrst time, he asked “Who is he who does
     not accompany all things?” Sekitō put his hand over Hōun’s mouth. Hōun came to a
     realization.
     One day Sekitō was walking in the hills with his disciple Sekishitsu 石室善道 (Shihshih


Output:
meaning “stone house”), and, seeing more branches obstructing the path, asked him to cut
     them away. “I didn’t bring a knife”, said Sekishitsu. Sekitō took out his own and held it out,
     blade-end ﬁrst, to Sekishitsu, who said, “Please give me the other end.” “What would you
     do with it?” asked Sekitō, and Sekishitsu came to a realization.
6 The Seigen Branch                                                                         57


Output:
Note that Sekishitsu was later a disciple of Chōshi Kō of Tanshū. Other anecdotes
were given in the Lamp Records, Vol. 14 (Daishō Daizōkyō, Vol. 51, p. 309). See
also Y.H. Ku’s History of Chinese Zen Masters, pp. 74–76. The following trans-
lation illustrates the conversation between Sekitō and Tennō Dōgo.
   Tennō Dōgo asked Sekitō: “Who received the teachings of Tsao-hsi (Sōkei)?” Sekitō
   answered: “One who understands the dharma of Buddha received it.” Dōgo asked: “Did
   Master receive it?” The Master answered: “I do not understand the dharma of Buddha.” A
   monk asked: “How to be liberated?” Sekitō answered: “Who binds you?” A monk asked:
   “What is the Pure Land?” Sekitō said: “Who makes you dirty?” A monk asked: “What is
   nirvana?” Sekitō said: “Who gives you life and death?”


Output:
Sekitō, in his teachings, emphasized “The Buddha is the Mind; the Mind is the
Buddha.”
    The Sixth Patriarch entered nirvana in 713 A.D. and left his “body” to posterity.
The “body” was enshrined at Nan-hua (Nanka) Temple 南华寺 at Shao-kuan. [The
present writer did visit the Nan-hua Temple, while Abbot Hsu Yun (Kiun, 1840–
1959) was in charge of the temple.] Similarly, Sekitō’s “body” was well preserved
from 790 A.D. to the present. About 60 years ago, Sekitō’s “body” was secretly
transported to Japan. When the Sōtō School in Japan was celebrating the Six
Hundred and Fiftieth Anniversary of Keizan Shōkin’s passing, this “body” of
Sekitō was recognized by some Chinese Buddhists at the Zen Exhibition. So in
1975 (650 years after Keizan’s passing), Sekitō’s “Body” was enshrined at Sōji-ji
near Yokohama. Some faithful followers revered Sekitō as the Eighth Patriarch of
the Sōtō School. Whether Shen-hui (Jinne) was accepted as the Seventh Patriarch of


Output:
Zen was an open question, although Abbot Hsu Yun respected Shen-hui with this
title bestowed on him by the Emperor Te-tsung in 796 A.D.
    We have mentioned six prominent disciples of Sekitō before. The ﬁrst line leads
from Tien-huang Tao-wu (Tennō Dōgo, 748–807) to Hsueh-feng I-tsun (Seppō
Gizon, 822–908).
(1)   Tien-huang Tao-wu 天皇道悟 (Tennō Dōgo, 748–807)
(2)   Lung-tan Chung-hsin 龙潭崇信 (Ryūtan Sūshin)
(3)   Te-shan Hsuan-chien 德山宣鉴 (Tokusan Senkan, 782–865)
(4)   Hsueh-feng I-tsun 雪峰义存 (Seppō Gizon, 822–908)
Hsueh-feng’s two famous disciples were: (5a) Yun-men Wen-yen 云门文偃
(Ummon Bun’en, 864–949), founder of the Ummon School, and (5b) Yuan-sha
Shih-pei 玄沙师备 (Gensha Shibi, 835–908), founder of the Gensha School.
However, Gensha was over-shadowed by his dharma grandson, Fa-yen Wen-i 法眼
文益 (Hōgen Bun’eki, 885–958), so that the Gensha School was replaced by the
Hōgen School. Note that Hōgen Bun’eki was the disciple of Lo-han Kuei-chen 罗
汉桂琛 (Rakan Keijin, 867–928).


Output:
汉桂琛 (Rakan Keijin, 867–928).
   Sekitō line two begins with Tan-hsia Tien-jan (Tanka Tennen, 739–824) to
Tou-tze Kan-wen (Tōsu Kan’on).
58                                                           6 The Seigen Branch


Output:
(1)    Tan-hsia Tien-jan 丹霞天然 (Tanka Tennen, 739–824)
(2)    Tsui-wei Wu-hsueh 翠微无学 (Suiba Mugaku)
(3)    Tou-tze Ta-tung 投子大同 (Tōsu Daidō, 819–914)
(4)    Tou-tze Kan-wen 投子感温 (Tōsu Kan’on)
Tou-tze Ta-tung’s other disciples were: Niu-tou Wei 牛头微 (Gyūtō Bi), Tien-fu 天
福 (Tenfuku), Chao-fu 招福 (Shōfuku), and Hsiang-shan Cheng-chao Ta-shih 香山
澄照大师 (Kōsan Chōshō Daishi). More names appeared in the Lamp Records,
Volume 15.
  Sekitō line 3 starts from Yueh-shan Wei-yen (Yakusan Igen, 751–834) to
Tsao-shan Pen-chi (Sōzan Honjaku, 840–901) and his dharma brothers.
 (1)    Yueh-shan Wei-yen 药山惟俨 (Yakusan Igen, 751–834)
 (2)    Yun-yen Tan-sheng 云岩昙晟 (Ungan Donjō, 782–841)
 (3)    Tung-shan Liang-chieh 洞山良价 (Tōzan Ryōkai, 807–869)
 (4)    Tsao-shan Pen-chi 曹山本寂 (Sōzan Honjaku, 840–901)
(4a)    Chiu-feng Pu-man 九峰普满大师 (Kyūhō Fuman Daishi)
(4b)    Yun-chu Tao-ying 云居道膺 (Ungo Dōyō, d. 902)
(4c)    Lung-ya Chu-tun 龙牙居遁 (Ryūga Koton, 835–923)
(4d)    Su-shan Kuang-jen 疏山光仁 (Sozan Kōnin, 837–909)


Output:
Note that Tōzan Ryōkai and Sōzan Honjaku were the cofounders of the Tsao-tung
(Sōtō) School. Sōzan’s disciple was Tsao-shan Hui-hsia 曹山慧霞 (Sōzan Eka),
whose disciple was Hua-yen Cheng-hui 华严正慧 (Kegon Shō’e). Ungo Dōyō had
two important disciples: Tung-an Tao-pei 同安道丕 (Dōan Dōhai, 889–955) and
Yun-chu Huai-yueh 云居怀岳 (Ungo Egaku). However, according to the Lamp
Records, Vol. 23 (Daishō Daizōkyō, Vol. 51, p. 388), Yun-chu Huai-yueh had ﬁve
disciples: Yuen-shan Chung-yen 药山忠彦 (Yakusan Chūgen), Feng-hua
Ling-chung 风化令崇 (Fuka Ryōsū), Tze-chou Lung-chuan 梓州龙泉 (Shishū
Ryūsen), Yun-chu Ji-yuan 云居住缘 (Ungo Jūen), and Yun-chu Ji-man 云居住满
(Ungo Jūman); but Tung-an Tao-pei had none. Kyūhō Fuman’s disciple was
Tung-an Wei 同安威 (Dōan I) of Hung-chou (Kōshū), according to the Lamp
Records, Vol. 20 (See Daishō Daizōkyō, Vol. 51, p. 365). Then, in the Lamp
Records, Vol. 23, Tung-an Wei (Dōan I) had two disciples: Chung Tung-an
Kuan-chih 中同安观志 (Chū Dōan Kanshi) and Chen-chou Shih-ching 陈州石镜


Output:
(Chinshū Sekikyō). According to the Lamp Records, Volume 24 (See Daishō
Daizōkyō, Vol. 51, p. 398), Tung-an Kuan-chih (Dōan Kanshi) had two disciples:
Liang-shan Yuan-kuan 梁山缘观 (Ryōsan Enkan) and Chen-chou Ling-tung 陈州
灵通 (Chinshū Reitsū). Now, Liang-shan Yuan-kuan (Ryōsan Enkan) was the
dharma teacher of Ta-yang Ching-yuan 大阳警玄 (Daiyō Keigen, 943–1027); thus,
the lineage of the Chinese Sōtō School was ﬁrmly established. (Note that Tung-an
Chih was the same as Tung-an Kuan-chih, the dharma heir of Tung-an Wei, but not
the dharma heir of Tung-an Tao-pei.)
   According to Chuan-fa Cheng-tsung Chi 传法正宗记 (Denhō Shōsō Ki) by
Chi-sung 契嵩 (Kaisū, 1007–1072), Vol. 7, Daikan (Enō) had seventh-generation
dharma heirs: Ungo Dōyō, Sōzan Honjaku, Kyūhō Fuman, etc. Ungo Dōyō had 28
6 The Seigen Branch                                                            59


Output:
dharma heirs; Sōzan Honjaku had 14 dharma heirs; and Kyūhō Fuman had one
disciple: Dōan I of Kōshū. In Vol. 8, Ungo Egaku (Ungo Dōyō’s dharma heir) had
ﬁve dharma heirs; Sōzan Eka (Sōzan Honjaku’s dharma heir) had three dharma
heirs; and Dōan I (Kyūhō Fuman’s dharma heir) had two dharma heirs: Chung
Tung-an Chih (Chū Dōan Shi) and Chen-chou Shih-ching (Chinshū Sekikyō). For
Daikan’s (Enō’s) ninth-generation dharma heirs, Dōan Shi had two dharma heirs:
Liang-shan Yuan-kuan (Ryōsan Enkan) and Chen-chou Ling-tung (Chinshū
Reitsū). These records could be easily found in Daishō Daizōkyō, Vol. 51, pp. 755–
756; 759–761.
   Sekitō line four starts with Tan-chou Chang-tze Kuang (Tanshū Chōshi Kō).
Tanshū Chōshi had one disciple: Shihshih Shan-tao 石室善道 (Sekishitsu Zendō).
The line ﬁve Chao-chou Ta-tien (Chōshū Daiten, 732–824) had one disciple:
San-ping I-chung 三平义忠 (Sanhei Gichū). Daiten oshō met the Confucian scholar
Han Yu on his exile, and Daiten was able to convince, if not to convert, Han Yu


Output:
that there were similar approaches to human nature, if not human virtue, in
Buddhism and Confucianism.
   Sekitō line six starts with Tan-chou Ta-chuan (Tanshū Daisen). Daisen had two
disciples: Sien-tien 仙天 (Senten) and Pu-kuang 普光 (Fukō) of Foochow.
   In line two, Suiba had other disciples: Ching-ping Ling-tsen 清平令遵 (Seihei
Reijun), Tao-chang Ju-nei 道场如讷 (Dōjō Nyototsu), and Pai-yun Yo 白云约
(Haku’un Yaku).
   In line three, Yakusan had two other disciples: Tao-wu Yuan-chih 道吾圆智
(Dōgo Enchi, 769–835) and Chuan-tze Te-cheng 船子德诚 (Sensu Tokusei). Dōgo
Enchi’s disciple was Shih-shuang Ching-chu 石霜庆诸 (Sekisō Keisho, 807–888).
Sensu Tokusei’s disciple was Chia-shan Shan-hui 夹山善会 (Kassan Zenne, 805–
881).
 (1)   Yueh-shan Wei-yen (Yakusan Igen, 751–834)
(2a)   Tao-wu Yuan-chih 道吾圆智 (Dōgo Enchi, 769–835)
(3a)   Shih-shuang Ching-chu 石霜庆诸 (Sekisō Keisho, 807–888)
(4a)   Chiu-feng Tao-chien 九峰道虔 (Kyūhō Dōken)
 (1)   Yueh-shan Wei-yen (Yakusan Igen, 751–834)
(2b)   Chuan-tze Te-cheng 船子德诚 (Sensu Tokusei)


Output:
(2b)   Chuan-tze Te-cheng 船子德诚 (Sensu Tokusei)
(3b)   Chia-shan Shan-hui 夹山善会 (Kassan Zenne, 805–881)
(4b)   Shao-shan Huan-pu 韶山寰普 (Shōzan Kanfu)
   Dōgo Enchi had another disciple, Chien-yuan Chun-hsin 渐源仲兴 (Zengen
Chūkō). Sekisō Keisho had other disciples: Nan-tsi Seng-i 南际僧一 (Nansai
Sō’itsu), Ta-kuang Chu-hui 大光居诲 (Daikō Gokai), and Chih-hsien Huai-yu 栖
贤怀佑 (Saiken Eyū). Kassan had many disciples, among them: Lo-pu Yuan-an 乐
普元安 (Rakufu Gen’an), Shan-lan Ling-chao 上蓝令超 (Jōran Ryōchō),
Huang-shan Yueh-lun 黄山月轮 (Ō’san Getsurin), Siao-yao Huai-chung 道遥怀忠
(Shōyō Echū), and Pan-lung Ko-wen 盘龙可文 (Benryū Ke’bun).
60                                                                         6 The Seigen Branch


Output:
Returning to line one, Tennō Dōgo’s dharma grandson was Tokusan Senkan.
Tokusan had other disciples besides Seppō Gizon (822–908). These were Yen-tou
Chuan-huo 岩头全豁 (Gantō Zenkatsu, 828–887), Jui-lung Hui-kung 瑞龙慧恭
(Zuiryū Ekū), Kao-ting Chien 高亭简 (Kōtei Ken), and Kan-tan Tsu-kuo 感潭资国
(Kantan Shikoku). Gantō’s disciples were: Lo-shan Tao-hsien 罗山道闲 (Rasan
Dōkan), Ling-yen Hui-chung 灵岩慧宗 (Reigan Eshū), Hsuan-chuan Yen 玄泉彦
(Gensen Gen), and Jui-yen Shin-yen 瑞岩师彦 (Zuigan Shigen). Rasan had several
disciples, among them: Ming-chao Te-chien 明招德谦 (Meishō Tokuken) and
Ching-ping Wei-kuang 清平惟旷 (Seihei I’kō). Kantan had one disciple: Po-chao
Chih-yuan 白兆志圆 (Hakuchō Shien), whose disciple was Ta-lung Chih-hung 大
龙智洪 (Dairyū Chikō).
   The Tsao-tung (Sōtō) School will be presented in Chap. 7. The Yun-men
(Ummon) School and the Fa-yen (Hōgen) School will be presented in Chap. 8.
   In the rest of the chapter, we shall follow the three lines represented by Tennō
Dōgo, Tanka Tennen, and Yakusan Igen.


Output:
Dōgo, Tanka Tennen, and Yakusan Igen.
   Tennō Dōgo wanted to be a monk when he was 14 years of age. He stopped
eating three meals a day in order to convince his parents about his wishes. When he
was 25 years of age, he was ordained at the Cho-lin Temple 竹林寺 (Chikurin-ji),
Hangchow. Then, he went to Yu-hang 余杭 and paid his respects to Master Kuo-i
国—禅师 (Koku-itsu Zenji) at Ching-shan 径山 and remained there for 5 years.
Later, he visited Nanking (then called Chungling 钟陵) and spent 2 years under
Ma-tsu (Baso). Then, he became a disciple of Shih-tou (Sekitō). So Tennō got the
beneﬁt of dharma teachings from both the Nangaku Branch and the Seigen Branch.
(Even today, dharma descendants of Tennō Dōgo claimed that they are the dharma
descendants of both Baso and Sekitō.) However, Tennō’s sudden enlightenment
came under Sekitō’s probing.
     Sekitō said to Tennō Dōgo: “I know where you came from.” Dōgo said: “How can you say


Output:
that?” Sekitō said: “You know yourself.” Dōgo: “Let it be. But how to tell the posterity?”
     Sekitō: “You tell me who are the posterity!” Then Tennō Dōgo became suddenly
     enlightened. He understood now how the two great Masters (Baso and Sekitō) enlighten his
     mind and start him on the right tracks.


Output:
See the Lamp Records, Volume 14 (Daishō Daizōkyō, Vol. 51, pp. 309–310; Y.H.
Ku: History of Chinese Zen Masters, pp. 77–78).
   Tennō’s dharma heir was Lung-tan Chung-hsin (Ryūtan Sūshin). Ryūtan had
been with the Master for 3 years. He grumbled about the Master’s not teaching him
anything. Tennō said: “Ever since you came here, when have I not taught you?”
Ryūtan said: “What have you taught me?” Then, Tennō explained: “When you
brought me tea, I received it. When you brought me my meal, I received that from
you too. When you bowed to me, I nodded to you. When did I not teach you?”
Ryūtan was then enlightened.
   Te-shan Hsuan-chien (Tokusan Senkan, 782–865) visited Ryūtan and asked the
Master: “Where is the dragon? Where is the pool?” (Ryūtan means “Dragon pool”
6 The Seigen Branch                                                               61


Output:
or “Dragon abyss”.) Ryūtan said: “You have seen the ‘dragon-pool’ right now.”
Tokusan bowed and left. Ryūtan persuaded Tokusan to stay. One evening, Tokusan
was sitting in meditation outside the room. Ryūtan asked: “Why don’t you come
in?” Tokusan replied: “It’s dark in the room.” Ryūtan lighted a candle and gave it to
Tokusan. As Tokusan was about to hold the candle, the Master blew it off. Tokusan
saluted the Master. Ryūtan asked him: “What have you seen?” Tokusan replied:
“From now on, nobody can doubt the tongue of an old Ho-shan (oshō) in the
universe.” So this is the story how darkness can enlighten a disciple. Tokusan was
born in 782 A.D. and entered nirvana in 865 A.D. at the age of eighty-four. He
endured great difﬁculties when Wu-tsung of Tang Dynasty attempted to suppress all
Buddhists. He had many disciples, among them were Hsueh-feng I-tsun (Seppō
Gizon, 822–908), Yen-tou Chuan-huo (Gantō Zenkatsu, 828–887), and Kan-tan
Tsu-kuo (Kantan Shikoku). (See Y.H. Ku, History of Chinese Zen Masters,


Output:
pp. 275–278).
    Seppō Gizon (822–908) was a native of Nan-an 南安in Chuan-chou (Fukien
Province). He accompanied his father to visit the Yu-chien Temple 玉涧寺
(Gyokukan-ji) at Pu-tien, when he was 12 years of age, and saluted the Vinaya
Master Ching-hsuan 庆玄律师 (Keigen Rissui) as his teacher. He had his head
shaved at the age of seventeen, after serving under Ching-hsuan (Keigen) for 5
years. Then, he went to visit Master Chang-chao 常照 (Jōshō) at Fu-yung (Fuyō)
Mountain 芙蓉山. Later, he visited the Pao-sh’a Monastery 宝刹寺 (Hōsechi-ji) at
Yu-chou 幽州 (southwest of Peking, in present Hopei Province). He was later
ordained by Tokusan and found spiritual afﬁnity with Tokusan. Seppō resided in
Fukien or more than 40 years, and his followers numbered more than ﬁfteen
hundred. Emperor I-Tsung 懿宗 (r. 860–873) bestowed upon him the purple robe
and the honored title of Chen-chueh Ta-shih 真觉大师 (Shinkaku Daishi). He lived
to 87 years of age. He has many disciples, among them: Ummon Bun’en (864–


Output:
949), Gensha Shibi (835–908), Kyōsei Juntoku Daishi 镜清顺德 (Ryūsaku Dōfu
龙册道怤), Chōkei Eryō 长庆慧棱 (854–932), Ankoku Kōtō 安国弘瑫, Hofuku
Jūten 保福从展 (d. 928), Taigen Fu 太原孚, Kozan Jin’an 鼓山神晏 (Kokushi
863–939), and Suigan Reisan 翠岩令参.
    Ummon was the founder of the Ummon School. Gensha’s disciple was Rakan
Keijin (867–928). Rakan’s disciple was Hōgen Bun’eki (885–958), founder of the
Hōgen School.
    Tanka Tennen (739–824) learned Zen ﬁrst from Baso and then went to Sekitō.
According to the Lamp Records (Daishō Daizōkyō, Vol. 51, pp. 310–311;
Y.H. Ku, History of the Chinese Zen Masters, pp. 84–87), Tanka started as a
Confucian scholar, went to Chang-an (now Sian, Shensi Province), and waited to
take the examination in a small hotel. He dreamed of “white light” ﬁlling his room.
A Zen guest asked him: “Where are you going?” Tanka replied: “I want to take the
civil service examination in order to be an ofﬁcial.” The Zen guest said: “You
choose to be an ofﬁcial! Why not choose to be a Buddha?” Tanka asked: “Where


Output:
should I go if I choose to be a Buddha?” The Zen guest said: “Master Ma in Kiangsi
is the right place to go.” So Tanka went to Baso’s temple. But Baso told him that
Sekitō of Nangaku (Heng-shan) would be his teacher. (In Zen history, there were
62                                                                           6 The Seigen Branch


Output:
many instances that if there was a lack of spiritual afﬁnity, the young monk should
be sent to some other Master’s place.)
     Tanka served under Sekitō for 3 years. One day Sekitō told the assembly that the next day
     everybody should do weeding of the grass in front of the Temple Hall. When the time
     came, everybody brought shovels for weeding, but Tanka was washing his head in a water
     pan and knelt before the Master. Sekitō smiled and shaved Tanka’s head and told him the
     admonitions. Tanka closed his ears and left for Kiangsi. He did not salute Baso and went to
     the zendo… Baso entered the Hall and said: “Naturally you!” Tanka saluted Baso and
     thanked the Master for giving him the name Tennen (meaning “natural”) Baso asked:
     “Where did you come from?” Tanka said: “From Sekitō.” Baso said: “The stone road is
     slippery. Did you fall?” Tanka said: “If I fell, I will not come here.”


Output:
Tanka went to the Tendai Mountain and stayed for 3 years at Hua-ting Feng (Kachō
Peak). Then, he visited Kuo-i Zen Master 国一禅师 at Ching-shan 径山, Yu-hang.
Later, he went to Lo-yang and resided at Hsiang-shan, Lung-men (Kōzan,
Ryūmon), with his close friend Fu-niu Ho-shan (Fukugyū oshō). When he was at
the Hui-lin Temple (Erin-ji) in severe winter, he burned the wooden image of
Buddha. People ridiculed him. Tanka said: “I want to get ‘shari’ (bones of
Buddha).” People said: “How can you get ‘shari’ from wood?” Tanka said: “Then
you shouldn’t blame me.”
     Tanka went to call on Nan’yō Echū Kokushi, and asked his attendant if Kokushi was in.
     The attendant said: “Even he is in, he will not receive any guest.” Tanka said: “This is too
     deep for me.” The attendant said: “Even the Buddha’s eye cannot see.” Tanka said:
     “Dragon gives birth to dragon-son; phoenix gives birth to phoenix child.” When Kokushi
     woke up, the attendant told him the story. Kokushi gave the attendant thirty blows. Tanka


Output:
heard about this and said: “He deserves to be the National Teacher.” Tanka saluted Kokushi
     the next day…