Output:
Of the four spheres of living, the innocent and the utilitarian are the products of man as he is, while the moral and the transcendent are those of man as he ought to be. The former two are the gifts of nature, while the latter two are the creations of the spirit. The innocent sphere is the lowest, the utilitarian comes next, then the moral, and finally the transcendent. They are so because the innocent sphere requires almost no understanding and self-consciousness, whereas the utilitarian and the moral require more, and the transcendent requires most. The moral sphere is that of moral values, and the transcendent is that of super—moral values.

 According to the tradition of Chinese philosophy, the function of philosophy is to help man to achieve the two higher spheres of living, and especial— 558 CHINESE PHILOSOPHY IN THE MODERN WORLD


Output:
ly the highest. The transcendent sphere may also be called the sphere of philosophy, because it cannot be achieved unless through philosophy one gains some understanding of the universe. But the moral sphere, too, is a product of philosophy. Moral actions are not simply actions that accord with the moral rule, nor is moral man one who simply cultivates certain moral habits. He must act and live with an understanding of the moral principles involved, and it is the business of philosophy to give him this understanding.

 To live in the moral sphere of living is to be a hsien or morally perfect man, and to live in the transcendent sphere is to be a sheng or sage. Philosophy teaches the way of how to be a sage. As I pointed out in chapter one, to be a sage is to reach the highest perfection of man as man. This is the noble function of philosophy.


Output: In the Republic, Plato said that the philosopher must be elevated from the "cave of the sensory world to the world of intellect. If the philosopher is in the world of intellect, he is also in the transcendent sphere of living. Yet the highest achievement of the man living in this sphere is the identification of himself with the universe, and in this identification, he also transcends the intellect.


Output: Previous chapters have already shown us that Chinese philosophy has always tended to stress that the sage need do nothing extraordinary in order to be a sage. He cannot perform miracles, nor need he try to do so. He does nothing more than most people do, but, having high understanding, what he does has a different significance to him. In other words, he does what he does in a state of enlightenment, while other people do what they do in a state of ignorance. As the Ch an monks say: Understanding—this one word is the source of all mysteries. It is the significance which results from this understanding that constitutes his highest sphere of living.


Output:
Thus the Chinese sage is both of this world and the other world, and Chinese philosophy is both thisworldly and other-worldly. With the scientific advancement of the future, I believe that religion with its dogmas and superstitions will give way to science; man s craving for the world beyond, however, will be met by the philosophy of the future—a philosophy which is therefore likely to be both thisworldly and other-worldly. In this respect Chinese philosophy may have something to contribute.

 The Methodology of Metaphysics

 In my work, A New Treatise on the Methodology of Metaphysics, 1 main-56O CHINESE PHILOSOPHY IN THE MODERN WORLD


Output: tain that there are two methods, the positive and the negative. The essence of the positive method is to talk about the object of metaphysics which is the subject of its inquiry; the essence of the negative method is not to talk about it. By so doing, the negative method reveals certain aspects of the nature of that something, namely those aspects that are not susceptible to positive description and analysis.


Output:
In chapter two I have indicated my agreement with Professor Northrop that philosophy in the West started with what he calls the concept by postulation, whereas Chinese philosophy started with what he calls concept by intuition. As a result, Western philosophy has naturally been dominated by the positive method, and Chinese philosophy by the negative one. This is especially true of Taoism, which started and ended with the undifferentiable whole. In the Lao-tzu and Chuang-tzu, one does not learn what the Too actually is, but only what it is not. But if one knows what it is not, one does get some idea of what it is.

 This negative method of Taoism was reinforced by Buddhism, as we have seen. The combination of Taoism and Buddhism resulted in Ch' anism, which I should like to call a philosophy of silence. If one understands and realizes the meaning and significance of silence, one gains something of the object of metaphysics.


Output: In the West, Kant may be said to have used the negative method of metaphysics. In his Critique of Pure Reason, he found the unknowable, the noumenon. To Kant and other Western philosophers, because the unknowable is unknowable, one can therefore say nothing about it, and so it is better to abandon metaphysics entirely and stop at epistemology. But to those who are accustomed to the negative method, it is taken for granted that, since the unknowable is unknowable, we should say nothing about it. The business of metaphysics is not to say something about the unknowable, but only to say something about the fact that the unknowable is unknowable. When one knows that the unknowable is unknowable, one does know, after all, something about it. On this point, Kant did a great deal.


Output:
The great metaphysical systems of all philosophy, whether negative or positive in their methodology, have crowned themselves with mysticism. The negative method is essentially that of mysticism. But even in the cases of Plato, Aristotle, and Spinoza, who used the positive method at its best, the climaxes of their systems are all of a mystical nature. When the philosopher in the Republic beholds and identifies himself with the Idea of the Good, or the philosopher in the Metaphysics with God thinking on thinking, or the philosopher in the Ethics finds himself "seeing things from the point of view

 562. CHINESE PHILOSOPHY IN THE MODERN WORLD

 of eternity" and enjoying the "intellectual love of God, what can they do but be silent? Is their state not better described by such phrases as "not one, "not many, "not not-one, not not-many ?


Output: Thus the two methods do not contradict but rather complement each other. A perfect metaphysical system should start with the positive method and end with the negative one. If it does not end with the negative method, it fails to reach the final climax of philosophy. But if it does not start with the positive method, it lacks the clear thinking that is essential for philosophy. Mysticism is not the opposite of clear thinking, nor is it below it. Rather, it is beyond it. It is not anti-rational; it is super-rational.


Output:
In the history of Chinese philosophy, the positive method was never fully developed; in fact, it was much neglected. Therefore, Chinese philosophy has lacked clear thinking, which is one of the reasons why it is marked by simplicity. Lacking clear thinking, its simplicity has been quite naive. Its simplicity as such is commendable, but its naivete must be removed through the exercise of clear thinking. Clear thinking is not the end of philosophy, but it is the indispensable discipline that every philosopher needs.

 Certainly it is what Chinese philosophers need. On the other hand, the history of Western philosophy has not seen a full development of the negative method. It is the combination of the two that will produce the philosophy of the future.


Output:
A Ch an story describes how a certain teacher used to stick out his thumb when he was asked to explain the Buddhist Too. On such occasions, he would simply remain silent, but would display his thumb. Noticing this, his boy attendant began to imitate him. One day the teacher saw him in this act, and quick as lightning chopped off the boy s thumb. The boy ran away crying. The teacher called him to come back, and just as the boy turned his head, the teacher again stuck out his own thumb. Thereupon the boy received Sudden Enlightenment.

 Whether this story is true or not, it suggests the truth that before the negative method is used, the philosopher or student of philosophy must pass through the positive method, and before the simplicity of philosophy is reached, he must pass through its complexity.

 One must speak very much before one keeps silent.

 564 CHINESE PHILOSOPHY IN THE MODERN WORLD

 Table of Contents

 CHAPTER 1

 CHAPTER 2

 CHAPTER 3

 CHAPTER 4


Output:
CHAPTER 2

 CHAPTER 3

 CHAPTER 4

 CHAPTER 5

 CHAPTER 6

 CHAPTER 7

 CHAPTER 8

 CHAPTER 9

 CHAPTER 10

 CHAPTER 12

 CHAPTER 13

 CHAPTER 14

 CHAPTER 16

 CHAPTER 17

 CHAPTER 18

 CHAPTER 19

 CHAPTER 20

 CHAPTER 21

 CHAPTER 22

 CHAPTER 23

 CHAPTER 25

 CHAPTER 26

 CHAPTER 27

 CHAPTER 28


Output:
China Academic Library

Yu-hsiu Ku

History of Zen
China Academic Library

Academic Advisory Board
Researcher Geng, Yunzhi, Institute of Modern History, Chinese Academy
of Social Sciences, China
Professor Han, Zhen, Beijing Foreign Studies University, China
Researcher Hao, Shiyuan, Institute of Ethnology and Anthropology,
Chinese Academy of Social Sciences, China
Professor Li, Xueqin, Department of History, Tsinghua University, China
Professor Li, Yining, Guanghua School of Management, Peking University, China
Researcher Lu, Xueyi, Institute of Sociology, Chinese Academy of Social
Sciences, China
Professor Wong, Young-tsu, Department of History, Virginia Polytechnic Institute
and State University, USA
Professor Yu, Keping, Central Compilation and Translation Bureau, China
Professor Yue, Daiyun, Department of Chinese Language and Literature, Peking
University, China
Zhu, Yinghuang, China Daily Press, China


Output:
Series Coordinators
Zitong Wu, Foreign Language Teaching and Research Press, China
Yan Li, Springer
More information about this series at http://www.springer.com/series/11562
Yu-hsiu Ku

History of Zen

                 123
Yu-hsiu Ku
Beijing
China

Yu-hsiu Ku (1902–2002) is deceased.

ISSN 2195-1853                            ISSN 2195-1861         (electronic)
China Academic Library
ISBN 978-981-10-1129-0                    ISBN 978-981-10-1130-6           (eBook)
DOI 10.1007/978-981-10-1130-6

Jointly published with Foreign Language Teaching and Research Publishing Co., Ltd
Library of Congress Control Number: 2016942514


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd
and Springer Science+Business Media Singapore 2016
This work is subject to copyright. All rights are reserved by the Publisher, whether the whole or part
of the material is concerned, speciﬁcally the rights of translation, reprinting, reuse of illustrations,
recitation, broadcasting, reproduction on microﬁlms or in any other physical way, and transmission
or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar
methodology now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc. in this
publication does not imply, even in the absence of a speciﬁc statement, that such names are exempt from
the relevant protective laws and regulations and therefore free for general use.
The publisher, the authors and the editors are safe to assume that the advice and information in this


Output:
book are believed to be true and accurate at the date of publication. Neither the publisher nor the
authors or the editors give a warranty, express or implied, with respect to the material contained herein or
for any errors or omissions that may have been made.


Output:
Printed on acid-free paper

This Springer imprint is published by Springer Nature
The registered company is Springer Science+Business Media Singapore Pte Ltd.
Respectedly dedicated to:
Wuchi Tashih Shihtou Hsichien
(Musai Sekitō Zenji, 700–790)
And
Abbot Hsu Yun
(Kiun, 1840–1959)
谨献给
无际大师石头希迁
佛慈弘法大师虚云
Acknowledgments


Output:
The author is grateful to Pantheon Books, 201 East 50th Street, New York, N.Y.,
10022, for kind permission to use excerpts from A History of Zen Buddhism, by
Heinrich Dumoulin, S. J., translated by Paul Peachey, and Original Teachings of
Ch’an Buddhism: Selected from the Transmission of the Lamp, translated by Chang
Chung-yuan, and The Way of Zen, by Alan W. Watts.
   The First Zen Institute of America, Inc., 113 East 30th Street, New York, N.Y.,
10016, has been generous in granting permission to quote passages from The
Development of Chinese Zen, by Heinrich Dumoulin, S. J., translated with addi-
tional notes and appendices by Ruth Fuller Sasaki. The Princeton University Press
has kindly given permission to reprint certain passages from Zen and Japanese
Culture by Daisetz T. Suzuki. The author wishes to express his indebtedness and
gratitude.
   Harcourt Brace Jovanovich, Inc., 757 Third Avenue, New York, N.Y., 10017,
has kindly written to the author. They foresee no difﬁculty with the author’s request


Output:
to reprint certain excerpts from Zen Dust by Isshu Miura and Ruth Fuller Sasaki.
The author is grateful for such permission.
   The author is also grateful to Grove Press, Inc., 196 W. Houston St., New York,
N.Y., 10014, for permission to quote from Essays in Zen Buddhism, by
D. T. Suzuki; to Shambhala Publications, Inc., 1123 Spruce Street, Boulder,
Colorado 80302, for permission to quote the fourteenth case from The Blue Cliff
Record, translated by Thomas and J. C. Cleary; and to Samuel Weiser, Inc., 625
Broadway, New York, N.Y. 10012, for permission to quote Mr. Christmas
Humphreys’ Foreword to Living by Zen by D. T. Suzuki.
   As Zen and Zen Classics by R. H. Blyth has been most helpful to the author,
besides the works of Dumoulin, Suzuki, and Ruth Fuller Sasaki, the author has
requested permission from The Hokuseido Press, No.12, 3-chome, Nishikicho,
Kanda, Chiyodaku, Tokyo, for quotations from Volumes 2 and 3. The author was
informed by The Hokuseido Press that Dr. Frederick Franck had made selections


Output: from Blyth’s ﬁve volumes and these selections are published as a Vintage Book.


Output:
vii
viii                                                                Acknowledgments


Output:
The author wishes to thank the Random House for permission to use excerpts
from the Selections edited by Frederick Franck and also to thank the Perennial
Library for permission to quote from The Practice of Zen, by Garma C. C. Chang.
   The author must also acknowledge his indebtedness to:
   Outlines of Mahayana Buddhism, by D. T. Suzuki, Schocken Books Inc., 1963
   The Practice of Zen, by Garma C. C. Chang, Perennial Library, 1970
   The World of Zen, by Nancy Wilson Ross, Vintage Book, 1960
   The Platform Scripture, translated by Wing-tsit Chan, St. John’s University
Press, Jamaica, N.Y., 1963
   The Golden Age of Zen, by John C. H. Wu, Hwa Kang Bookstore, Taipei, 1975
   Lao Tzu: Tao Teh Ching, translated by John C. H. Wu, St. John’s University
Press, Jamaica, N.Y., 1961
   The Three Pillars of Zen, by Philip Kapleau, Beacon Press, 1967
   Zen Is Eternal Life, by Jiyu Kennett, Dharma Publishing, Emeryville, California,
1976
   Zen-shū Shi, by Reverend Keidō Chisan, Tokyo, 2nd edition, 1974


Output:
Sōtō-shū Zensho, published by Sōtō-shū Ofﬁce, Tokyo, 1976
   Shen-hui Ho-shan I-chi, compiled and edited by Hu Shih, “Academia Sinica”,
Taipei, 1970
   Chung-kuo Ch’an-tsung Shih, by Reverend Yin Shun, Taipei, 1975
   Meibatsu Chūkoku Bukkyō Kenkyū, by Reverend Sheng Yen, Tokyo, 1975
   Daishō Shinshū Daizōkyō, published 1924–1934
   Kinse Zenrin Sōhō Den, Vol. I, by Reverend Doku’en Jōju, 1890, 1973; Vols. II
and III, by Shōhata Buntei, 1938, 1973.
   The author is most grateful to Sötō-shū Daihonzan Sōji-ji for supplying the color
photo of Musai Sekitō Zenji and to Gold Mountain Temple, San Francisco, for
supplying the photo of Abbot Hsu Yun.
   The author is glad to add the following acknowledgments:
   (1) In a letter dated September 18, 1978, Harper & Row Publishers, Inc., 10 East
53rd St., New York, gave permission to quote from pages 75–76 in the Practice of
Zen by Garma C. C. Chang (Perennial Library Edition).
   (2) In a letter dated December 19, 1978, Random House, Inc., Permissions


Output:
Editor Nina Garﬁnkel gave the author the following answer: “Since you have let us
know that you have already obtained permission from the Hokuseido Press in
Tokyo for use of selections from R. H. Blyth’s works, and since they actually
control publication rights in his texts, we can assure that we have no objection to
your including excerpts from our book, in your forthcoming volume.” (Random
House, Inc., is the Publisher of Selections from R. H. Blyth, edited by Frederick
Franck.)
Contents


Output:
1     From Daruma to Gunin . . . . . . . . . . . .             .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .    1
      Appendix . . . . . . . . . . . . . . . . . . . . . . .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .    9
        Buddhas and Patriarchs 七佛天竺祖师 .                        .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .    9
        Shakyamuni Butsu 释迦摩尼佛. . . . . .                      .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .    9
      References . . . . . . . . . . . . . . . . . . . . . .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   .   10
2     The Sixth Patriarch and His Disciples. . . . . . . . . . . . . . . . . . . . . .                                                         11
      References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                           22


Output:
3     The Nangaku Branch and the Igyō School . . . . . . . . . . . . . . . . . .                                                               23
      References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                           33
4     The Rinzai School . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                                35
      Reference . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                          44
5     The Ōryū and Yōgi Sects . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                                    45
6     The Seigen Branch. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                                 55
      Reference . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                          64


Output:
7     The Sōtō School. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                               65
      References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                           77
8     The Ummon School and The Hōgen School. . . . . . . . . . . . . . . . . .                                                                 79
      Reference . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                          89
9     The Rinzai School in Japan—Eisai . . . . . . . . . . . . . . . . . . . . . . . .                                                         91
10 The Era of Five Mountains . . . . . . . . . . . . . . . . . . . . . . . . . . . . .                                                         97
11 The Era of Daiō, Daitō, and Kanzan. . . . . . . . . . . . . . . . . . . . . . . 105


Output:
12 Hakuin Ekaku and His Disciples . . . . . . . . . . . . . . . . . . . . . . . . . 117
   References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
13 The Ōbaku School in Japan—Ingen . . . . . . . . . . . . . . . . . . . . . . . 133
   Reference . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140


Output:
ix
x                                                                                Contents


Output:
14 The Sōtō School in Japan—Dōgen . . . . . . . . . . . . . . . . . . . . . . . . 141
15 Keizan and His Disciples . . . . . . . . . . . . . . . . . . . .            .   .   .   .   .   .   .   .   .   .   .   149
   Appendix I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .    .   .   .   .   .   .   .   .   .   .   .   163
     Chief Abbots (Kanshu) of Eihei-Ji 永平寺贯首 . . . .                           .   .   .   .   .   .   .   .   .   .   .   163
   Appendix II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .     .   .   .   .   .   .   .   .   .   .   .   165
     Chief Abbots (Dokūju) of Sōji-Ji 总持寺独住. . . . .                           .   .   .   .   .   .   .   .   .   .   .   165
   Appendix III. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .     .   .   .   .   .   .   .   .   .   .   .   166
     Abbots of Kasui-sai (Sōtō School) 可睡斋历代住持                                 .   .   .   .   .   .   .   .   .   .   .   166


Output:
16 Shinetsu Kōchū and Forty-Six Sects . . . . . . . . . . . . . . . . . . . . . . . 169
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 175
List of Charts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199
Introduction


Output:
In 1976, the author published (in Chinese) History of Chinese Zen Masters 禅宗师
承记 with eight charts on the dharma lineages. In 1977, the author published
(in Chinese) History of Japanese Zen Masters 日本禅僧师承记 with twenty-eight
lineage charts. In the present volume, most of the basic materials are taken from the
two previous volumes. However, in rendering certain passages from Chinese into
English, it is deemed desirable to utilize many excellent translations that are already
available to the English-reading public. Although it is possible to give all personal
names in English either according to the Chinese pronunciation or to the Japanese
pronunciation, in the main text, the Japanese pronunciation is preferred for the
reason that many English-reading readers are already familiar with the Japanese
pronunciation from recent books on Zen.
   This volume is divided into two parts: each part has eight chapters. Part I is
concerned with “History of Zen in China.” Chapter 1 tells the brief story from


Output:
Daruma the First Patriarch to Gunin the Fifth Patriarch. Chapter 2 is concerned with
Enō the Sixth Patriarch and his disciples. From the First Patriarch to the Sixth
Patriarch, Zen School had a single line of transmission. After Enō, it must be
pointed out that Zen lineage did not limit itself to a single line of transmission. As
was well known, Enō had at least ﬁve prominent dharma-heirs, which included
Shen-hui (Jinne), with an Imperial-designated title of the Seventh Patriarch.
   The two famous branches—Nangaku branch and Seigen branch—are the
headings of Chaps. 3 and 6, respectively. Both branches flourished from their
second-generation masters to the present day. Nangaku’s dharma-heir was Baso
(Matsu), and Seigen’s dharma-heir was Sekitō (Shih-tou), whose body was recently
enshrined at Sōji-ji, Tsurumi, near Yokohama, Japan.
   In Chap. 3, the Igyō School, founded by Isan and Kyōzan, was included. Chapter
4 is concerned with the Rinzai School (in China). Both the Igyō School and the


Output:
Rinzai School belonged to the “Five Houses,” but only the Rinzai School and the
Sōtō School have flourished both in China and in Japan until the present day. As the
Rinzai School was divided into the Ōryū and Yōgi Sects, Chap. 5 is concerned with
both Sects. It can be pointed out that although the Ōryū Sect Masters succeeded in
the transmission of the lamp to Eisai, founder of the Rinzai School in Japan, the


Output:
xi
xii                                                                       Introduction


Output:
dharma descendants of the Yōgi Sect were responsible for carrying the torches
further on. Note that Master Kidō, the teacher of Nampo Jōmyō, belonged to the
Yōgi Sect. Ingen Ryūki, who went to Japan in 1654, and became the founder of the
Ōbaku School, also belonged to the Yōgi lineage. There were four famous Chinese
painters who were monks by the end of the Ming Dynasty. Pa-Ta 朱耷 and Shih-tao
石涛 (1641–1708) were Zen monks, and Shih-tao’s dharma teacher was Lü-an
Pen-yueh 旅庵本月 (Ryo’an Hongetsu, d. 1676). Ryo’an Hongetsu was a con-
temporary of Ingen; both Ryo’an and Ingen were second-generation dharma-heirs
of Mitsu’un Engo 密云圆悟 (1566–1642).
    As mentioned before, Chap. 6 is concerned with the Seigen branch, and Seigen’s
dharma-heir was Sekitō (700–790). Just as Baso’s line led to Rinzai, Sekitō’s line
led to Tōzan and Sōzan, founders of the Sōtō School. Chapter 7 is concerned with
the Sōtō School (in China). Master Nyojō of Tendō became the dharma teacher of


Output:
Dōgen, who was the founder of the Sōtō School in Japan. Since Dōgen studied
under Eisai’s disciple, Myōzen, Dōgen could also be considered as belonging to the
Rinzai School in Japan.
    The Ummon School and the Hōgen School were included in Chap. 8, the last
chapter in Part I.
    Part II is concerned with “History of Zen in Japan.” Chapter 9 starts with Eisai,
the founder of the Rinzai School in Japan, after his return from his second trip to
China. Chapter 10 is concerned with the Era of the Five Mountains. As the Kenchō-
ji was founded by the Chinese monk Rankei Dōryū and the Engaku-ji was founded
by the Chinese monk Mugaku Sogen, the close relationship between the Chinese
Zen School and the Japanese temples was evident. Enji Ben’en, Shōichi Kokushi,
founder of the Tōfuku-ji, and Mukan Fumon, founder of the Nanzen-ji, were
“return monks” from China. There were so many Japanese monks who went to seek
and learn Zen in China that the Chinese influence kept on from Sung to Yuan times.


Output:
Of the founders of the forty-six sects in Japanese Zen, sixteen were Chinese
Masters; ﬁfteen were Japanese Masters who visited Sung-China, and ﬁfteen were
Japanese Masters who visited Yuan-China.
    Chapter 11 is concerned with the Era of Daiō, Daitō, and Kanzan. Nampo Jōmyō
(1235–1308), Daiō Kokushi, went to China in 1259 and became the most important
disciple of Kidō Chigu (1185–1269). His disciple Shūhō Myōchō (1282–1336),
Daitō Kokushi, was the founder of Daitoku-ji. Shūhō’s disciple Kanzan Egen
(1277–1360) was the founder of Myōshin-ji. Both the Daitoku-ji and the
Myōshin-ji have flourished until the present day. The author accompanied by his
wife Wei Zing made a special trip to Kyoto in July 1978 to visit the Myōshin-ji.
    Chapter 12 starts with Hakuin (1685–1768) and traces the Inzan (1751–1814)
and Takujū (1760–1833) lines to the present day. The Institute for Zen Studies at
Hanazone University, Kyoto, has kindly supplied the author with a big chart tracing


Output:
the lineages from Shōgen Sūgaku 松源崇岳 (1132–1202), Kidō’s dharma grand-
father, to the present. So it is gratifying for the author to report the lineages of
Reverend Kajiura Itsugai 梶浦逸外 (1896–1981), the recently retired Chief Abbot,
and Reverend Yamada Mumon 山田無文 (1900–1988), the present chief Abbot of
Introduction                                                                    xiii


Output:
Myōshin-ji. (In Chart 14, History of Japanese Zen Masters by the author these two
lineages can be easily completed.)
    Chapter 13 is concerned with the Ōbaku School in Japan founded by Ingen
Ryūki.
    Chapter 14 is concerned with the Sōtō School in Japan. Dōgen Kigen (1200–
1253), founder of the Sōtō School, may well be “the strongest and most original
thinker that Japan has so far produced,” according to Father Dumoulin, author of
A History of Zen Buddhism (English translation by Paul Peachey, Pantheon Books,
1963).
    Chapter 15 starts with Keizan Shōkin (1268–1325), the Fourth Patriarch of the
Japanese Sōtō School, and traces the Gasan Shōseki (1274–1365) and the Myōhō
Sotetsu (1277–1350) lines to the present day. The author and his wife made a
special trip in July 1978 to the Sōtō School’s Daihonzan Sōji-ji at Tsurumi to pay
homage at the shrine of Musai Sekito Zenji 无际石头大师 (700–790). The author
was fortunate to receive the help of Sōtō-shū Main Ofﬁce in Tokyo, to obtain


Output:
important lineages from the newly published Sōtō-shū Zenshō. The author was
further gratiﬁed to receive ofﬁcial documents from Sōji-ji concerning the lineages
of Reverend Iwamoto Shōshun 岩本胜俊, the recently retired Chief Abbot, and
Reverend Ichikawa Kin’ei 乙川瑾映, the present Chief Abbot of Sōji-ji. Mention
must be made of the monumental work of Reverend Keidō Chisan 莹堂智灿
(1879–1967) entitled History of Zen School 禅宗史 in Japanese, ﬁrst published in
1919, and its second edition recently published in 1974. This History includes both
the History of Zen in China and the History of Zen in Japan.
    As a child, the author visited the Tien-nin Temple 天宁寺 (Tennei-ji) at
Changchow (near Wusih) in the company of his grandmother. During the
Sino-Japanese War (1937–1945), the author had the opportunity of meeting with
Abbot Tai Hsu 太虚 (Taiki) at Tsin-yun Shan 缙云山 (Shin’un Zan). Then, in June
1941, the author visited the Nan-hua Temple 南华寺 (Nanka-ji) at Shao-kuan, paid


Output:
homage at the shrine of the Sixth Patriarch, and met with Abbot Hsu Yun 虚云
(Kiun, 1840–1959), the foremost Zen Master in China. On January 7, 1943, the
author had the good fortune of meeting with Abbot Hsu Yun again at Tzu-yun
Temple 慈云寺 (Jiun-ji) near Chungking. In the autumn of 1975, the author wrote a
long poem commemorating Musai Sekitō Zenji, as his body was enshrined at Sōji-ji
at Tsurumi, near Yokohama, Japan. In July 1978, the author, accompanied by his
wife, visited the shrine of Master Shih-tou Hsi-chien (Sekitō) in Japan. So this
humble volume is respectfully dedicated to Master Shih-tou (700–790) and Abbot
Hsu Yun (1840–1959), on the ﬁfteenth day of the seventh month in the year of the
horse (1978), the ninety-ﬁfth birthday of the author’s beloved mother. (A sad note
must be added to record the passing of the author’s older brother, Dr. Yo-chi Ku,
M.D., on August 5, 1978, corresponding to the second day of the seventh month,
at the age of seventy-eight.)
Chapter 1
From Daruma to Gunin


Output:
Bodhidharma or Daruma was the First Patriarch of Chan (Zen) Buddhism, developed
in China some 1500 years ago. According to historian Tao-hsuan (Dōsen, 596–667)
in his Further Biographies of Eminent Monks (645 A.D.), Daruma reached the
southern coast of China from India in 470 A.D., that was, near the end of the Sung
(Sō) Dynasty (420–479). This Sung Dynasty succeeded the Eastern Tsin (Tō Shin)
Dynasty, which ended in 420, the sixteenth year of the Yi-Hsi (Giki) era. A historical
account can also be found in Tao-yuan’s (Dōgen’s) Ching-te Chuan-teng lu (Keitoku
Dentō Roku), compiled in 1004 A.D. We shall refer to this reference as simply the
Lamp Records from now on. Another reference is Lieh-dai Fa-paoChi (Rekidai
Hōbō Ki), which will be referred to as simply the Dharma Records. Both the Lamp
Records and the Dharma Records were reproduced in Vol. 51 of the Buddhist
Encyclopedia (Daishō Daizōkyō). For example, Daruma’s record as given in the


Output:
Dharma Records appears on pp. 180–181 in Vol. 51, while Daruma’s record as given
in the Lamp Records appears on pp. 217–220 in Vol. 51 of Daishō Daizōkyō.
    In 520 A.D., the ﬁrst year of the Pu-Tung (Futsu) era, Daruma arrived at
Chingling (present Nanking). The ruling King, Wu-ti (r. 502–550), of the Kingdom
of Liang (or Liang Dynasty) asked Daruma what he had brought from India. Daruma
answered: “Not a word.” Liang Wu-ti asked: “I have built many temples, copied
numerous Buddhist sutras, and put up many Buddhist images, for the salvation of
my people, do I have achieved any merit or virtue?” Daruma answered straight-
forwardly: “No merit or virtue at all!” The King could not understand and was
apparently offended. So Daruma left the Kingdom of Liang and travelled north to
enter the Kingdom of Wei.
    Wei Wen-ti, the King of later Wei, ascended the throne in 471 A.D. and moved
his Capital to Lo-yang (Honan Province) in 494 A.D. He built the Shao-lin Temple


Output:
(Shōrin-ji) at Sung Shan (Mount Sū) in 496 A.D. and died 3 years after. Wei Wu-ti
succeeded to the throne and died in 515 A.D. Wei Ming-ti succeeded to the throne
in 517 A.D. and built the Yung-ning Temple (Einei-ji), which was destroyed by ﬁre
in 534 A.D. Daruma did visit the Yung-ning Temple before its destruction. In the
Lo-yang chieh-lan Chi (Rakuyō Garanki), authored by Yang Hsuan-chih


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                        1
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_1
2                                                                       1 From Daruma to Gunin


Output:
(Yō Genshi) in 547, it was mentioned that when Yang was visiting the Yung-ning
Temple, he came upon Bodhidharma (Daruma), the monk from the western land
(India), sitting in quiet admiration before the beauty of the shrines and the pagodas.
The old monk (Daruma) said that he was 150 years old and had come from far
away, traveling over many lands. This account authenticated the appearance of
Daruma at the temple between 517 and 534.
   There were three possible dates concerning Daruma’s passing: (1) 528 A.D.,
(2) 532 A.D., and (3) 536 A.D. It is more probable that Daruma passed away in 532
A.D., as his disciple and dharma-heir Hui-ke (Eka, 487–593) moved around for
some years after the Master’s passing by the Yellow River, before he went to
Nieh-tu, the Capital of the eastern half of the Wei Kingdom (534–537). Dumoulin
in his A History of Zen Buddhism mentioned that Daruma “died (before 534 A.D.)
at a ripe age.” (See English translation by Paul Peachey, Pantheon Books, 1963.)


Output:
In Tao-hsuan’s biography of Daruma, and also in the text of Two Entrances and
Four Acts with a Preface by Tan-lin (Donrin), Daruma mentioned the Two
Entrances as: (1) the Entrance by Reason (li) and (2) the Entrance by Conduct
(hsing). According to Tan-lin’s Preface:
    In the Entrance by Reason, the unity of all living beings in the one true nature is grasped, a
    nature which cannot fully disclose itself because it is hidden by the dust of external things
    and by confusing ideas. When one, abandoning the false and embracing the true, in sim-
    plicity of thought abides in pi-kuan, one ﬁnds that there is neither selfhood nor otherness,
    that the masses and the worthies are of one essence.


Output:
Tan-lin was one of Daruma’s students, although he was not considered as a Zen
master. The term, pi-kuan, literally “wall-gazing,” was praised by Tao-hsuan as
Daruma’s greatest achievement in his teaching of Mahayana Buddhism.
A companion term, chueh-kuan (Kakukan), meaning “vision of enlightenment,” is
also to be found in Zen literature. To quote Dumoulin-Peachey in A History of Zen
Buddhism, p. 71:
    The calming of the spirit through sudden enlightenment and the understanding of the true
    Buddha nature is designated in the text (of Two Entrances and Four Acts)as the ‘Entrance
    by Reason’, while the goal which is attained is called tao.

Note that the Entrance by Conduct consists of the Four Acts. To quote again:
    In the Entrance by the Four Acts, the general Mahayanist attitudes, based on various
    passages in the Vimalakirti and the Nirvana Sutras and issuing from the doctrines of the
    Perfect Virtues (paramita), karma, and the emptiness of all things, are set forth.


Output:
The Chinese text can be found in Abbot Yin-shun’s History of Zen School in China
(in Chinese), 1971, 1975, pp. 8–13.
    Hui-ke (Eka) was born in 487 A.D., the eleventh year of the Tai-Ho era under
the reign of Wei Wen-ti, and passed away in 593 A.D., the thirteenth year of the
Kai-Huang era under the reign of Sui Wen-ti (ﬁrst Emperor of Sui Dynasty). Eka
was a native of Wu-lao (Burō) in present Honan Province. His father was waiting
anxiously for a child. One night he became aware that the bedroom was ﬁlled with a
strange light, and his wife conceived a child. So the new born child was named
1 From Daruma to Gunin                                                                               3


Output:
Kuang (Kō), meaning “light.” Later when he was 40 years old, Eka dreamed of a
divine giant advising him to go south and then changed his name to Shen-Kuang
(Jinkō), meaning “divine light.”
   According to the Dharma Records,” Hui-ke visited Daruma at the age of forty.
He stood before the Master while the heavy snow reached his waist. He cut off one
arm in order to show his devotion to seek the Dharma. The Master was impressed
and accepted him as one of his disciples. After 6 years, he received the sacred
transmission as Daruma’s dharma-heir. As the story was told, Hui-ke received his
Master’s marrow: Tao-fu (Dōfuku) received his skin, Taoyu (Dōikū) received his
bones, and Nun Tsung-chih (Ni Sōji) received his flesh. So Hui-ke became the
Second Patriarch in the Zen School. Daruma gave Eka the Lankavatara Sutra in 4
chuan, according to Dōsen’s Further Biographies of Eminent Monks, with the
words: “I have observed that in this land of China there is only this sutra. If you


Output:
depend upon this sutra, you will be able to save the world.” Eka was advised by
Daruma to be a hermit; accordingly he spent about 40 years in Nee-Shan (Gei-san).
After he found his dharma-heir Seng-tsan (Sōsan), he entered Shi-kung Shan
(Shikū-san) and pretended to be a lunatic. It was a dangerous undertaking to spread
the Dharma of Chan (Zen), and Eka was executed. However, Emperor Wen-ti of
Sui (Zui) Dynasty regretted that an old monk of 107 years of age was thus brutally
treated. So Eka was revered as a Bodhisattva, and Buddhism was revived.
   Eka’s doctrine can be given as follows. (See D.T. Suzuki: Essays in Zen
Buddhism, First Series, pp. 194–195).
   The deepest truth lies in the principle of identity. It is due to one’s ignorance that the
   mani-jewel is taken for a piece of brick, but lo! when one is suddenly awakened to
   self-enlightenment it is realized that one is in possession of the real jewel. The ignorant and


Output:
the enlightened are of one essence, they are not really to be separated. We should know that
   all things are such as they are. … When we know that between this body and the Buddha
   there is nothing to separate one from the other, what is the use of seeking after Nirvana (as
   something external to ourselves)?


Output:
In 535 A.D., when Seng-tsan (Sōsan) was over 40 years old, he paid his respects
to Hui-ke and said: “I am diseased; I beg you to cleanse me of my sin.” Hui-ke said:
“Bring me your sin and I will cleanse you of it.” Seng-tsan thought for a long while,
but could not ﬁnd the sin. Hui-ke then said: “I have cleansed you of your sin. From
now on, obey Buddha, Dharma, and Sengha.” Seng-tsan said: “Since I met you,
I know Sengha, but what are Buddha and Dharma?” Hui-ke said: “Mind is the
Buddha; Mind is the Dharma; Dharma and Buddha are one, and so is Sengha.”
Seng-tsan said: “Now I realize that the nature of SIN is neither inside, nor outside,
nor in between. Just as the Mind, Buddha and Dharma are one.” Hui-ke then
ordained him and gave him the name “SENG-TSAN,” meaning Monk the Brilliant.
Hui-ke warned him that there would be great disaster later. Seng-tsan became a
hermit at Nee-Kung Shan (Geikū-san) for more than 10 years. He passed away in
606 A.D., while standing, holding a tree branch in his hand.


Output:
In 592 A.D., the twelfth year of the Kai-Huang era under the reign of Sui Wen-ti,
a young monk of 14 years of age by the name Tao-hsin (Dōshin, 580–651) came to
4                                                                1 From Daruma to Gunin


Output:
salute Seng-tsan, the Third Patriarch, and served under him for 9 years before he
received the ordainment and the transmission.
   Seng-tsan left an important document to posterity, known as Hsin-hsin-ming
(Inscribed on the Believing Mind). Dr. D. T. Suzuki made an English translation,
which appeared in his Essays in Zen Buddhism, Series I, pp. 196–201. R. H. Blyth
in his Zen and Zen Classics, Vol. 1 (The Hokuseido Press, 1960, 1974, Tokyo) also
gave an English translation. We shall compare the two versions as follows:
    (Suzuki) The Perfect Way knows no difﬁculties
             Except that it refuses to make preference:
             Only when freed from hate and love,
             It reveals itself fully and without disguise.
              A tenth of an inch’s difference,
              And heaven and earth are set apart:
              If you want to see it manifest,
              Take no thought for or against it.
    (Blyth) There is nothing difﬁcult about the Great Way,


Output:
But, avoid choosing!
             Only when you neither love nor hate,
            Does it appear in all clarity.
            A hair’s breadth of deviation from it,
            And a deep gulf is set between heaven and earth.
            If you want to get hold of what it looks like,
            Do not be anti-or pro-anything.


Output:
There are altogether 146 lines. Let us just compare the last twelve lines:
    (Suzuki) What is the same with what is not,
             What is not is the same with what is:
             Where this state of things fails to obtain,
             Be sure not to tarry.
             One in all,
             All in one—
             If only this is realized,
             No more worry about your not being perfect!
             The believing mind is not divided,
             And undivided is the believing mind—
             This is where words fail,
             For it is not of the past, future, or present.
    (Blyth) What is, is not;
            What is not, is.
            Until you have grasped this fact,
            Your position is simply untenable.
            One thing is all things;
            All things are one thing.
            If this is so for you,
            There is no need to worry about perfect knowledge.
1 From Daruma to Gunin                                                                5


Output:
The believing mind is not dual;
          What is dual is not the believing mind.
          Beyond all language,
          For it, there is no past, no present, no future.


Output:
These 146 lines were the sources of many dialogues in the future generations.
    Tao-hsin (Dōshin, 580–651) became the Fourth Patriarch. Contemporary with
Dōshin was the Japanese monk Dōshō (Tao-chao), who was a disciple of Hui-man
(Eman), Seng-tsan’s dharma brother. In 617 A.D., Tao-hsin (Dōshin) arrived at
Chi-chou (present Kiangsi Province) with his disciples, while the city was under
siege by the bandits. A miracle happened such that the bandits retreated at the sight
of Dōshin’s group, and the city was saved from destruction. In 624 A.D., Dōshin
moved to Pu-tou Shan (literally, “Broken-Head Mountain”). The mountain was
later known as Shuang-feng Shan (“Double-Peak Mountain”).
    While visiting Huang-mei (Ōbai) in the present Hupeh Province, Dōshin met a
child of extraordinary features. He asked the child’s parents to let the child be a
monk under his care. This child was later known as Hung-jen (Gunin). In 643 A.D.,
Emperor Tai-tsung of the Tang Dynasty wished to summon Master Dōshin to visit


Output:
the Capital. For three times, the Master refused the invitation. In the fourth time, the
Emperor sent word that if the Master could not come, the emissary should bring his
head instead. The Master was extremely calm and ready to give up his head. The
Emperor did order the emissary not to harm the Master and revered him even more
after this incident. Dōshin lived to 72 years old. Besides Hung-jen (Gunin), the
Fifth Patriarch, Dōshin had another disciple, Fa-yung (Hōyū, 594–657), founder of
the Niu-tou Shan (Gozu-san) School.
    According to the Lamp Records (see Daishō Daizōkyō, Vol. 51, pp. 226–228;
English translation in Professor Chang Chung-yuan’s Original Teachings of Chan
Buddhism, pp. 17–26), Niu-tou Fa-yung was a native of Yenling in Jun-chou (now
Chinkiang, Kiangsu Province). When he was 19 years old, he was thoroughly
acquainted with all the Chinese classics. Subsequently, he read the Mahaprajna-
paramita Sutra and gained a deep understanding of the real void. One day, he


Output:
realized that the prajna doctrine of Buddhism was the ferryboat that takes one to the
other shore. He shaved his head and went into Mount Mao. Later, he stayed in a
rock cave in a cliff north of the Yu-hsi Monastery in the Niu-tou Mountain. As the
legends went, a hundred birds brought flower offerings to Fa-yung.
    In the middle of the Chen-Kuan era (627–649) of the Tang Dynasty, the Fourth
Patriarch, Tao-hsin, observed the Niu-tou Mountain from a distance and conjec-
tured that some outstanding Buddhist must be living there. Therefore, Tao-hsin
went to the mountain and searched for him. On his arrival he saw Fa-yung sitting,
quiet and self-possessed, paying no attention to his visitor.
   The Patriarch asked him: “What are you doing here?”
   “I am contemplating Mind.”
   “Who is he that contemplates and what is the Mind that is contemplated?”


Output:
Fa-yung did not answer, but immediately stood up and made a deep bow. …
6                                                                       1 From Daruma to Gunin


Output:
The Fourth Patriarch expounded thus:
    All systems of Buddhist teaching center in Mind, where immeasurable treasures originate.
    All its supernatural faculties and their transformations revealed in discipline, meditation,
    and wisdom are sufﬁciently contained in one’s mind and they never depart therefrom. All
    the hindrances to the attainment of bodhi which arise from passions that generate karma are
    originally non-existent. Every cause and effect is but a dream. There is no Triple World
    which one leaves, and no bodhi to search for. The inner reality and outer appearance of man
    and a thousand things are identical. The Great Tao is formless and boundless. It is free from
    thought and anxiety. You have now understood this Buddhist teaching. There is nothing
    lacking in you, and you yourself are no different from Buddha. There is no way of
    achieving Buddhahood other than letting your mind be free to be itself. You should not


Output:
contemplate nor should you purify your mind. Let there be no craving and hatred, and have
    no anxiety or fear. Be boundless and absolutely free from all conditions. Be free to go in
    any direction you like. Do not act to do good, nor to pursue evil. Whether you walk or stay,
    sit or lie down, and whatever you see happen to you, all are the wonderful activity of the
    Great Enlightened One. It is all joy, free from anxiety—it is called Buddha.
   Hung-jen (Gunin, 602–675) was only 7 years old, when Dōshin adopted him as
his protege. For 30 years, he never left the Fourth Patriarch. He was eight feet
(Chinese measure) tall and had extraordinary features. He was the founder of
Tung-Chan Temple (Tōzen-ji) at Huang-mei, Hupeh Province. The time had ﬁnally
come for a full proclamation of Chan (Zen). So the Fifth Patriarch was the ﬁrst to
preach openly and give lessons to his ﬁve hundred pupils.
   Hung-jen (Gunin) had many promising disciples, among them were Shen-hsiu


Output:
(Jinshū, d. 706), Hui-neng (Enō, 638–713), and Chih-sien (Chisen, 609–702).
Shen-hsiu (Jinshū) was very brilliant, and he was Chief Priest at the Tung-Chan
Temple. Later he became the founder of the Northern School. Hui-neng (Enō) was a
kitchen aide and came from the Canton region. A well-known anecdote told the
unusual story that both Shen-hsiu and Hui-neng submitted gāthās to the Fifth
Patriarch, who would decide the dharma-heir based upon the understanding of basic
ideas revealed in these gāthās. Shen-hsiu’s gāthā was written on the wall of the
Meditation Hall. The English translations are as follows:
     (Suzuki) This body is the Bodhi-tree,
              The soul is like a mirror bright;
              Take heed to keep it always clean,
              And let not dust collect on it.


Output:
(A.W. Watts) The body is the Bodhi Tree;
             The mind like a bright mirror standing.
             Take care to wipe it all the time,
             And allow no dust to cling.

Hui-neng submitted his gāthā and asked somebody who could write to write it on
the wall. The English translations follow:
     (Suzuki) The Bodhi is not like the tree,
              The mirror bright is nowhere shining;
              As there is nothing from the ﬁrst,
              Where can the dust itself collect?
1 From Daruma to Gunin                                                            7

(A.W. Watts) There never was a Bodhi Tree,
             Nor bright mirror standing.
             Fundamentally, not one thing exits,
             So where is the dust to cling?


Output:
Thereby the Fifth Patriarch secretly chose Hui-neng (Enō) to be the Sixth Patriarch.
Hui-neng was advised by Hung-jen to leave Huang-mei, and go south. The story
will be told in Chap. 2. Hui-neng (Enō) was noted for his Platform Scriptures, an
English translation was recently made by Professor Wing-tsit Chan and published
by St. John’s University, Jamaica, N.Y. Professor Chan’s translations of the two
gāthās will be given in Chap. 2.
   Shen-hsiu (Jinshū) had two able disciples: Pu-chi (Fujaku, 651–739) and Yi-fu
(Gifuku, 658–736). Pu-chi’s disciple, Tao-hsuan (Dōsen, 702–760), went to Japan.
Dōsen’s disciple, Hsing-piao (Gyōhyō, 722–797), was the teacher of Saichō (767–
822), who visited China and went back to Japan to become the founder of the
Tendai School in Japan. While in China, Saichō studied under Yu-lao Hsiao-jan
(Gyokurō Kyūnen), who was Ma-tsu Tao-i’s (Baso Dōitsu’s) disciple. While
Tao-hsuan (Dōsen) brought to Japan the Zen teachings of the Northern School,


Output:
Saichō was able to bring back the Zen teachings of the Sixth Patriarch. Saichō also
visited many masters of the Tien-tai (Tendai) School in China. The Tien-tai School
(in China) considered Nagarjuna as its First Patriarch. The Ninth Patriarch was
Ching-chi Chan-jan (Keikei Tannen, 711–782). Keikei’s disciple was Tao-sui
(Dōsui), and Saichō became Dōsui’s disciple. After Saichō went back to Japan, he
became the founder of the Tendai School in Japan. However, out of respect for his
Chinese teacher, the ofﬁcial honorary founder of the Japanese Tendai School was
Dōsui.
   Going back to the Niu-tou Shan School, the lineage was given below:
(1)   Fa-yung (Hōyū, 594–657);
(2)   Chih-yen (Chigen, 600–677);
(3)   Hui-fang (E’hō, 629–695);
(4)   Fa-chih (Hōji, 635–702);
(5)   Chih-wei (Chii, 646–722);
(6)   Hui-chung (Echū, 683–769).
   Hui-chung’s dharma brother was Hsuan-su (Genso), whose disciple was
Ching-shan Tao-chin (Keizan Dōkin, 714–792).


Output:
Ching-shan Tao-chin (Keizan Dōkin, 714–792).
   Besides Shen-hsiu and Hui-neng, the Fifth Patriarch (Gunin) had another dis-
ciple: Chih-sien (Chisen, 609–702), whose dharma-heirs were successively:
(1) Chu-chi (Shojaku, 665–732)
(2) Wu-hsiang (Musō, 684–762)
(3) Wu-ji (Muju, 714–774)
   The Sixth Patriarch and his disciples will be the subject of Chap. 2.
8                                                           1 From Daruma to Gunin


Output:
To conclude this chapter, the posthumously bestowed honorary titles of the ﬁrst
Six Patriarchs in the Chinese Zen School will be given:
Bodhidarma (Daruma) - Yuan-Chueh Ta-Shih
(Engaku Daishi) bestowed by Dai Tsung (r. 763–779) of Tang Dynasty
Hui-Ke (Eka, 487–593) - Ta-Tsu Ta-Shih (Daiso Daishi) bestowed by Te Tsung
(r. 780–804) of Tang Dynasty
Seng-Tsan (Sōsan, d. 606) - Chien-Chih Ta-Shih (Kanchi Daishi)
bestowed by Hsuan Tsung (r. 713–755) of Tang Dynasty
Tao-Hsin (Dōshin, 580–651) - Ta-I Chan-Shih (Dai-i Zenshi)
bestowed by Dai Tsung (r. 763–779) of Tang Dynasty
Hung-Jen (Gunin, 602–675) - Ta-Man Chan-Shih (Daiman Zenshi)
bestowed by Dai Tsung (r. 763–779) of Tang Dynasty
Hui-Neng (Enō, 638–713) - Ta-Chien Chan-Shih (Daikan Zenshi)
bestowed by Hsien Tsung (r. 806–820) of Tang Dynasty
    Note that Emperor Hsuan-tsung (Gensō), who reigned 713–755, was the ﬁrst
Tang Emperor who bestowed a posthumous honorary title to a Zen Patriarch, who


Output:
was the Third Patriarch Seng-tsan. Emperor Dai-tsung (Daisō), who reigned 763–
779, bestowed posthumous honorary titles on Bodhidharma (Daruma), the First
Patriarch, Tao-hsin (Dōshin), the Fourth Patriarch, and Hung-jen, (Gunin), the Fifth
Patriarch. According to Dr. Hu Shih, in his Biography of Shen-hui, p. 72, it was in
the ﬁrst year of the Chien-yuan (Kengen) era, i.e., 758 A.D., under the reign of
Shu-tsung (Shukusō, r. 756–762) that General Kuo Tzu-i recommended to the
Emperor Shu-tsung to bestow an honorary title to the First Patriarch, probably at the
request of Shen-hui, the able disciple of Enō, the Sixth Patriarch. However, it was
not until the reign of Dai-tsung (Daisō, r. 763–779) that Bodhidharma received the
title of Yuan-chueh (Engaku) Ta-shih, meaning “Perfect Enlightenment.” The
Second Patriarch, Hui-ke (Eka, 487–593), received the posthumous honorary title,
Ta-tsu (Daiso) Ta-shih, meaning “Great Founder.” The Third Patriarch’s posthu-


Output:
mous honorary title, Chien-chih (Kanchi) Ta-shih, bestowed by Hsuan-tsung,
meant “Mirror Wisdom.” From Tao-hsin (Dōshin) to Hui-neng (Enō), the honorary
titles were designated Chan-shih (Zenshi) instead of Ta-shih (Daishi). The Fourth
Patriarch’s title Ta-i Chan-shih (Daii Zenshi) meant “Great Healing,” while the
Fifth Patriarch’s title Ta-man Chan-shih (Daiman Zenshi) meant “Great
Fulﬁllment.” The Sixth Patriarch posthumous honorary title, bestowed by Emperor
Hsien-tsung (Kensō, r. 806–820), Ta-chien (Daikan) Chan-shih, meant “Great
Mirror.”
    According to the Biography of Shen-hui by Kuei-feng Tsung-mi (Keihō
Shūmitsu, 780–841), Shen-hui (Jinne, 670–762) received the posthumous honorary
title of Cheng-tsung Ta-shih (Shinsō Daishi) in 770 A.D., the ﬁfth year of the
Ta-lieh (Daireki) era under the reign of Dai-tsung (Daisō, r. 763–779). Then in 796
A.D., the twelfth year of the Chen-yuan (Teigen) era, under the reign of Te-tsung


Output:
(Tokusō), Shen-hui was bestowed the title of the Seventh Patriarch by the Emperor.
Note that by declaring Shen-hui (Jinne) as the Seventh Patriarch, the Sixth Patriarch
1 From Daruma to Gunin                                                         9


Output:
in the Chinese Zen School was deﬁnitely his dharma-teacher, Hui-neng (Enō). As it
was mentioned before, Hui-neng (Enō) did not get his posthumous honorary title
until Emperor Hsien-tsung (Kensō, r. 806–820) came to the throne.
    The list of Buddhas and Patriarchs in India was taken from the Lamp Records
(Daishō Daizōkyō, Vol. 51, pp. 202–220. See Appendix). The Japanese pronun-
ciations were based on Rōshi Jiyu Kennett’s Zen is Eternal Life, p. 284, and also
supplied by Reverend John Daishin Buksbazen, Vice President for Education, Zen
Center of Los Angeles.

Appendix

Buddhas and Patriarchs 七佛天竺祖师

(1)    Bibashi Butsu 毗婆尸佛
(2)    Shiki Butsu 试诘佛 (尸弃佛)
(3)    Bishafu Butsu 毗舍浮佛
(4)    Kuruson Butsu 拘留孙佛
(5)    Kunagonmuni Butsu 拘那含牟尼佛
(6)    Kashō Butsu 迦叶佛

Shakyamuni Butsu 释迦摩尼佛


Output:
Shakyamuni Butsu 释迦摩尼佛

 (1)   Makakashō 摩诃迦叶
 (2)   Ananda 阿难陀
 (3)   Shōnawashu 商那和修
 (4)   Ubakikuta 优婆毱多
 (5)   Daitaka 提多迦
 (6)   Mishaka 弥遮迦
 (7)   Bashumitsu 婆须蜜
 (8)   Butsudanandai 佛陀难提
 (9)   Fudamitta 伏驮蜜多
(10)   Barishiba 婆栗湿缚 (胁尊者)
(11)   Funayasha 富那夜奢
(12)   Anabotei 阿难菩底 (马鸣大士)
(13)   Kabimora 迦毗摩罗
(14)   Nagyaharajuna 那迦阏刺树那 (龙树大士)
(15)   Kanadaiba 迦那提婆
(16)   Ragorata 罗侯罗多
(17)   Sōgyanandai 僧迦难提
(18)   Kayashata 伽耶舍多
10                                                                1 From Daruma to Gunin

(19)   Kumorata 鸠摩罗多
(20)   Shayata 阇夜多
(21)   Bashubanzu 婆修盘头
(22)   Man’ura 摩拏罗
(23)   Kakurokuna 鹤勒那
(24)   Shishibodai 师子菩提 (师子尊者)
(25)   Bashashita 婆舍斯多
(26)   Funyomitta 不如蜜多
(27)   Hannyatara 般若多罗
(28)   Bodaidaruma 菩提达摩

References

Blyth, R. H. (1960–1974) Zen and Zen classics (Vols. I–V). Tokyo: The Hokuseido Press.
Peachey, P. (1963). A History of Zen Buddhism (Heinrich, D. S. J. Trans.). New York: Pantheon
   Books.
Chapter 2
The Sixth Patriarch and His Disciples


Output:
Hui-neng (Enō, 638–713) was the Sixth Patriarch of the Zen School. His family
name was Lu. His ancestors resided in Fan-yang, southwest of present Peking. In
the middle of Wu-te era (618–626), his father was demoted from ofﬁce and ban-
ished to Hsin-chou, the present Hsin-hsing District in southwestern Kwangtung
Province. He lost his father when Hui-neng was 3 years old. The family was poor,
and he peddled ﬁrewood in the city. One day when he was 20 years old, he heard a
traveler who recited the Diamond Sutra. He was told that the Fifth Patriarch Master
Hung-jen (Gunin) of Huang-mei (Hupeh Province) was expounding the Diamond
Sutra. Hui-neng was greatly impressed and asked his mother’s permission to seek
the dharma (law) some ﬁve hundred miles to the north. Arriving at Shao-chou on
his northward trip, he met Liu Chih-lioh, whose aunt was a nun, by the name
Wu-chin-tsang (Mujinzō). The nun read Nirvana Sutra to Hui-neng and explained


Output:
its meaning. Hui-neng did not know the words, but was interested in the meaning.
The nun said: “You do not recognize the words, how can you understand the
meaning?” Hui-neng said: “The essence of Buddhism does not depend on words.”
The nun was surprised, but she spread the word that Hui-neng is a man of Tao and
he should be treated with respect. The country people repaired the old Paolin
(Hōrin) Temple and requested Hui-neng to reside there. One day Hui-neng realized
that he should not stop in midway and started his journey north again the next day.
At Lo-Chang he met Chih-yuan (Chi’on), a Ch’an (Zen) Master. Master Chih-yuan
told him that Bodhidharma of India transmitted his mind-seal to Huang-mei
(meaning Hung-jen) and he should go to Master Hung-jen at Tung-ch’an Temple
(Tōzen-ji). Hui-neng arrived at Huang-mei around 660 A.D. and left Huang-mei in
661 A.D.
    According to Lieh-dai Fa-Pao Chi (Rekidai Hōbō Ki, reprinted in Daishō


Output:
Daizōkyō, Vol. 51, p. 182), Hui-neng arrived at Huang-mei (Ōbai) when he was
twenty-two years old. When he ﬁrst paid his respects to Master Hung-jen (Gunin),
Hung-jen asked him: “Where do you come from?” Hui-neng answered: “I came
from Hsin-chou, and I wish to be Buddha.” Hung-jen said: “Hsin-chou is a place for


Output:
© Foreign Language Teaching and Research Publishing Co., Ltd                    11
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_2
12                                                         2 The Sixth Patriarch and His Disciples


Output:
barbarians.” Hui-neng said: “Although I am a barbarian, but can my Buddha-nature
be different from the Master’s?” Hung-jen was greatly impressed, but assigned
Hui-neng to work in the mill for the next 8 months.
   Then, we come to the account of Hung-jen’s transmission of the Lamp as given
in Hui-neng’s Platform Sutra (See Professor Wing-tsit Chan’s translation, “The
Platform Scripture”, St. John’s University Press, Jamaica, N.Y., 1963, pp. 31–43).
     One day the Fifth Patriarch suddenly called his disciples to come to him. When the
     disciples had already assembled, the Fifth Patriarch said: “Let me say this to you: life and
     death are serious matters. You disciples are engaged all day in making offerings, going after
     ﬁelds of blessings only, and you make no effort to achieve freedom from the bitter sea of
     life and death. If you are deluded in your own nature, how can blessings save you? Go to
     your rooms, all of you, and think for yourselves. Those who possess wisdom use the


Output:
wisdom (prajna) inherent in their nature. Each of you must write a verse and present it to
     me. After I see the verses, I will give the robe and the Law (Dharma) to the one who
     understands the basic idea and will appoint him to be the Sixth Patriarch. Hurry, hurry!”
     Head Monk Shen-hsiu (Jinshū, d. 706) thought, “These people would not present verses to
     show their minds because I am an instructor. If I do not present a verse to show my mind,
     how can the Fifth Patriarch see whether my understanding is shallow or deep? I shall
     present the verse of my heart (mind) to the Fifth Patriarch to show him my ideas. … If I do
     not present a verse to manifest my mind, I shall never acquire the Law.” He thought for a
     long time but found it an extremely difﬁcult matter. He then waited until midnight, and
     without allowing anyone to see him, went to the wall of the southern corridor and wrote a
     verse to manifest what was in his mind, thus wishing to seek the Law. …


Output:
At midnight, Head Monk Shen-hsiu, holding a candle, wrote a verse on the wall of the
     south corridor, without anyone knowing about it, which said:
        The body is the tree of perfect wisdom (bodhi).
        The mind is the stand of a bright mirror.
        At all times diligently wipe it.
        Do not allow it to become dusty.
     … Suddenly the Fifth Patriarch saw the verse. After reading it, he said to the court artist, “I
     will give you thirty thousand cash and will be much obliged to you for your coming from
     afar. But we will not paint the transﬁgurations. The Diamond Scripture says, ‘All characters
     are unreal and imaginary.’ It is better to keep this verse and let deluded people read it. If
     people practice according to it, they will not fall into the Three Evil Stages. People who
     practice according to the Law will enjoy great beneﬁts.”
     Thereupon the Fifth Patriarch called Head Monk Shen-hsiu into the hall and asked, “Was


Output:
this verse written by you? If you wrote it, you should receive the Law.”
     Head Monk Shen-hsiu said, “Please pardon me. In fact, I did write it. Yes I dare not seek
     the position of the patriarch. I hope your Holiness will be compassionate and see if your
     disciple possess a small amount of wisdom and understand the basic idea.”
     The Fifth Patriarch said, “The verse you wrote shows some but not complete understanding.
     You have arrived at the front door but you have not yet entered it. Ordinary people, by
     practicing in accordance with your verse, will not fail. But it is futile to seek the supreme
     perfect wisdom while holding to such a view. One must enter the door and see his own
     nature. Go away and come back after thinking a day or two. Write another verse and
     present it to me. If then you have entered the door and have seen your own nature, I will
     give you the robe and the Law.”


Output:
give you the robe and the Law.”
2 The Sixth Patriarch and His Disciples                                                          13


Output:
As the boy led me (Hui-neng) to the south corridor, I immediately paid reverence to the
   verse. As I did not know how to read, I asked someone to read it to me. After I heard it, I
   immediately understood the basic idea. I also composed a verse and asked a person who
   could read to write it on the wall of the western corridor to manifest what was in my own
   mind. It is useless to study the Law if one does not understand his own mind. Once a person
   understands his own mind and sees his own nature, he will immediately understand the
   basic idea. My verse says:
      Fundamentally perfect wisdom has no tree.
      Nor has the bright mirror any stand.
      Buddha-nature is forever clear and pure.
      Where is there any dust?


Output:
(Another verse was recorded in the Platform Scriptures, but it is not important.)
   The Fifth Patriarch suddenly realized that I (Hui-neng) alone had the good knowledge and
   understanding of the basic idea but he was afraid lest the rest learn it. He therefore told
   them, “He does not understand perfectly after all.”
   The Fifth Patriarch waited till midnight, called me (Hui-neng) to come to the hall, and
   expounded the Diamond Scripture. As soon as I heard this, I understood. That night the
   Law (Dharma) was imparted to me without anyone knowing it, and thus the method of
   sudden enlightenment and the robe were transmitted to me.
   The Fifth Patriarch said to Hui-neng: “You are now the Sixth Patriarch. This robe is the
   testimony of transmission from generation to generation. As to the Law (Dharma), it is to
   be transmitted from mind to mind. Let people achieve enlightenment through their own
   effort.”


Output:
According to Lieh-dai Fa-pao Chi (Rekidai Hōbō Ki), it took three days and
three nights for the secret transmission of the Law. The Master advised Hui-neng to
leave Huang-mei, cross the Yangtze River, and go south. After 3 days, the Fifth
Patriarch told the disciples that the Buddha-Law had gone to Ling-nan. When the
disciples asked who is at Ling-nan, Fa-ju (Hōnyo) replied: “It is Hui-neng.” As the
story was told, one military ofﬁcer, by the name of Hui-ming, on hearing this,
chased Hui-neng to Ta-yu-ling. Hui-neng was scared and was ready to give up the
robe. Hui-ming said: “I do not come for the robe. Please tell me what has the Fifth
Patriarch instructed you upon your departure.” Hui-neng then gave Hui-ming some
instructions concerning the Law of the mind and the direct seeking into one’s
nature.
    Returning to the Lamp Records, the Fifth Patriarch ordered Hui-neng to be a
hermit in the Ssu-hui and Huai-chi Districts in south China. So Hui-neng moved


Output:
about quietly and preached in these districts for the next sixteen years. (Hui-neng
left Huang-mei in 661 A.D. and reached Canton in 676 A.D.)
    In the ﬁrst year of the Yi-feng era (676), Hui-neng met Yin-tsung (Inshū), an
expert on the Nirvana Scripture, in the Fa-hsing Temple (Hōsei-ji) at Canton. One
day when Yin-tsung was lecturing, a banner was streaming in the wind. A dispute
arose between two monks, one insisting that the wind was moving and the other,
14                                                     2 The Sixth Patriarch and His Disciples


Output:
the banner was moving. Hui-neng said to them: “Neither the wind nor the banner
moves; what moves is your mind.” Yin-tsung, overwhelmed by Hui-neng’s pro-
found insight, wanted to become his disciple. On the ﬁfteenth day of the ﬁrst month
(677 A.D.), Yin-tsung shaved Hui-neng’s head, and on the eighth day of the second
month Law Master Chih-kuang (Chikō) ordained Hui-neng.
    Exactly 1 year later, he was invited to go back to the Pao-lin Temple. The
prefect of Shao-chou, Wei Chu, invited him to preach in the Ta-fan Temple
(Daibon-ji). In this lecture, he emphatically declared that all people possess the
Buddha-nature and that one’s nature is originally pure. If one puts his self-nature
into practice, he will be equal to Buddha. Instead of taking refuge in the Buddha
outside, one should take refuge in the nature within him, for all Buddhas, all
Dharmas, and all scriptures are immanent in it.
    The Sixth Patriarch resided at Shao-chou for 40 years. He entered nirvana in 713


Output:
at the age of seventy-six. Posthumously he was honored by the title Ta-chien
Chan-shih (Daikan Zenji), the Zen Master of “Great Mirror.”
    Father Heinrich Dumoulin, S. J., studied the famous kōan collection Mumonkan,
which reflected the history of Zen Buddhism in China during a span of nearly ﬁve
centuries. He then wrote a summary of the history of Chinese Zen Buddhism in
German and published it in Monumenta Series (Vol. VI, 1941, pp. 40–72). Later
Mrs. Ruth Fuller Sasaki translated it into English and published it with her anno-
tations and indices as The Development of Chinese Zen after the Sixth Patriarch in
the Light of Mumonkan, New York, 1953. On Mrs. Ruth Fuller Sasaki’s suggestion,
Dumoulin wrote A History of Zen Buddhism in German in 1959. This was trans-
lated into English by Paul Peachey and published in New York by Pantheon Books
in 1963. The ﬁrst four chapters dealt with: (1) The Mystical Element in Early
Buddhism and Hinayana; (2) Mysticism Within Mahayana; (3) The Mahayana


Output:
Sutras and Zen; and (4) The Anticipation of Zen in Chinese Buddhism. It is highly
recommended that the reader read Dumoulin-Peachey’s A History of Zen Buddhism,
especially the ﬁrst four chapters, before he goes into the present book.
    Dumoulin-Peachey’s Chap. 5 is entitled: Zen Patriarchs of the Early Period. The
material covered is comparable to Chap. 1 of this book. Their Chap. 6 is entitled:
The High Period of Chinese Zen. The material covered is comparable to this
chapter, starting from the Sixth Patriarch. To quote from Dumoulin-Peachey:
A History of Zen Buddhism, p. 94:
     The philosophy of Mahayana Buddhism must be regarded as the ﬁrst source of the
     metaphysical conception of Hui-neng. One can detect in the expression and development of
     his thought much of the legacy of China. When, for example, Hui-neng employs the
     conceptual scheme of substance and function in order to elucidate the relationship of


Output:
contemplation (samadhi) and wisdom (prajna), he actually pours Buddhist content into
     Chinese molds. Likewise, he speaks of the Dharma-world in much the same way that the
     Taosits speak of the universe. Nonetheless his cosmology stays within the Buddhist
     framework. The combination of the concepts of self-nature (svabhava), Buddha-nature,
2 The Sixth Patriarch and His Disciples                                                           15


Output:
and Buddha-knowledge is anticipated in the great Mahayana sutras. Therefore it is difﬁcult
   to point to anything completely new in Hui-neng’s teaching. And yet, even though the
   various elements of his proclamation existed beforehand, we can recognize his originality,
   the originality not of a thinker but of a mystic. Just as Meister Eckhart drew his teachings
   from scholastic philosophy, the Fathers of the Church, and Neo-Platonism, and formulated
   them anew in his mysticism, so Hui-neng assimilated in his personal experience the
   Mahayanist metaphysics, enriched by Taoist influence, and proclaimed this message with
   the fervor of an evangelist.
   Hui-neng and his sect have not the remotest interest in a philosophical elaboration of the
   contents of enlightenment. For them, everything depends on the liberating experience. The
   realization of enlightenment brings ﬁnal liberation. This liberation is experienced imme-


Output:
diately, as “a person feels both warm and cold when he drinks water.” Words are of no
   avail.


Output:
From Alan W. Watts: The Way of Zen, page 88, we can summarize the essence of
Ch’an or Zen School of Buddhism by the following criteria: (1) Outside teachings,
apart from tradition; (2) Not founded on words and letters; (3) Pointing directly to
the human mind; (4) Seeing into one’s nature and attaining Buddhahood.
   Among Hui-neng’s dharma-heirs, at least FIVE were prominent: (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 (Seigen Gyōshi,
d. 740).
   Shen-hui (Jinne) was born in 670 A.D. According to Dr. Hu Shih, author of
Biography of Shen-hui, Shen-hui passed away in 762 A.D. at the age of ninety-two.
Shen-hui fought the critical battle between the so-called Northern and Southern
Schools and won, and thus established Hui-neng (Enō) as the Sixth Patriarch
(Rokuso).


Output:
(Rokuso).
   There was one reference that the Emperor Te-tsung (Tokusō) in the twelfth year
of the Chen-yuan (Teigen) era betsowed upon Shen-hui the title of the Seventh
Patriarch. This corresponded to 796 A.D. See Hu Shih: Biography of Shen-hui,
pp. 70–71. However, this honor was not so important in Zen Buddhist history. The
Ho-tse (Kataku) branch had a fourth-generation dharma heir, Kuei-feng Tsung-mi
(Keihō Shūmitsu, 780–841), who was revered as the Fifth Patriarch of the Hua-yen
(Kegon) School in China. The lineage can be given below:
(1) Ho-tse Shen-hui (670–762) 荷泽神会
    (Kataku Jinne)
(2) Tzu-chou Chih-ju (749–834) 磁州智如
    (Jishū Chijo)
(3) I-chou Nan-yin 益州南印
    (Ekishū Nan’in)
(4) Sui-chou Tao-yuan 遂州道圆
    (Suishū Dōen)
(5) Kuei-feng Tsung-mi 圭峰宗密
    (Keihō Shūmitsu)
16                                                      2 The Sixth Patriarch and His Disciples


Output:
The lineage of Hua-yen School can be given as follows:
(1) Fa-shun (557–640) 法顺
    (Hōjun)
(2) Yun-hua Chih-yen (602–668) 云华智俨
    (Unka Chigen)
(3) Hsien-shou Fa-tsang (643–712) 贤首法藏
    (Kenshu Hōzō)
(4) Ching-liang Cheng-kuan (738–839) 清凉澄观
    (Seiryō Chōkan)
(5) Kuei-feng Tsung-mi (780–841) 圭峰宗密
    (Keihō Shūmitsu)
(6) Chang-shui Tzu-hsuan (965–1038) 长水子璇
    (Chōsui Shisen)
There was another connection between Shen-hui and Ching-liang Cheng-kuan.
Shen-hui had another disciple Wu-tai Wu-min 五台无名 (Godai Mumyō, 722–
793), who was also Cheng-kuan’s teacher. Note that I-chou Nan-yin had another
disciple Tung-king Shen-chao (Tōkyō Jinshō, 776–838).
    A recent Chinese Zen master, Hsu Yun 虚云 (Kiun, 1840–1959), gave a sermon
at the Jade Buddha Monastery (Gyoku-Butsu-ji) in Shanghai:
     Once the Seventh Patriarch, Shen-hui, asked the Sixth Patriarch, Hui-neng (Enō), ‘Through
     what practice should one work that one may not fall into a category?’ The Sixth Patriarch


Output:
replied, “What have you been doing?” Shenhui (Jinne) answered, “I do not even practice
     the Holy Truth!” “In that case, to what category do you belong?”, said the Master.
     Shen-hui: ‘Even the Holy Truth does not exist, so how can there be any category?’ Hearing
     this answer, the Sixth Patriarch was impressed by Shen-hui’s understanding. (See The
     Practice of Zen, by Garma C. C. Chang, pp. 75–76).


Output:
From the above passage, we learned that Abbot Hsu Yun (Kiun, 1840–1959), who
lived to 120 years, not only recognized Shen-hui (Jinne) as the Seventh Patriarch,
but also quoted the conversation between Hui-neng and Shen-hui as a good lesson
for the students of Zen.
    Nan-yang Hui-chung (Nan’yō Echū, d. 775) 南阳慧忠 lived very long and was
revered by many masters. He was National Teacher (Kokushi), because both
Emperors Shu-tsung (r. 756–762) and Dai-tsung (r. 763–779) were his disciples. He
passed away in the tenth year of the Ta-lieh (Daireki) era under the reign of
Emperor Dai-tsung.
    Yung-chia Hsuan-chueh (Yōka Genkaku, 665-713) 永嘉玄觉 studied in the
Tien-tai School under its Seventh Patriarch Tien-kung Hui-wei (Tenkū E’i) with
Tsu-chi Hsuan-lang (Sakei Genrō, 673–754), who later became the Eighth Patriarch
in the Tien-tai (Tendai) School. Tsu-chi (Sakei) encouraged Yung-chia (Yōka) to
pay homage to Hui-neng of Tsao-hsi (Sōkei) at Shao-chou (now Kwangtung


Output:
Province). He was known as Chen-chueh Ta-shih (Shinkaku Daishi). He left pos-
terity with his “Cheng-tao-ke” (“Shōdōka”). The following lines were taken from
R. H. Blyth: Zen and Zen Classics, Vol. 1, page 107:
2 The Sixth Patriarch and His Disciples                                                                17


Output:
The really wise man, always at ease, unmoved.
      He does not get rid of illusion, nor does he seek for the truth.
      Ignorance is intrinsically the Buddha nature.
      Our illusory unreal body is the cosmic body.
      …
      From the time I recognized the road to TsaoChi,
      I realized I had nothing to do with birth and death.
      Walking is Zen, Sitting is Zen;
      Talking or silent, moving, unmoving,
      The essence is at ease.
      …
      All principles are no principles;
      They have no relation to spiritual perception.
      …
      It never leaves this place, and is always perfect.
      When you look for it, you ﬁnd you can’t see it.
      You can’t get at it, you can’t be rid of it.
      When you do neither, there it is!
      When you are silent, it speaks; when you speak, it is silent.


Output:
This “It” must be referred to the Tao, or the Way.
   The account of the meeting of Yung-chia with Hui-neng was given in the
Platform Scriptures. (See also R. H. Blyth: Zen and Zen Classics, Vol. 1, p. 105).
While Hui-neng became enlightened on reading the Diamond Sutra and Yung-chia
became enlightened on reading the Vimalakirti Nirdesa Sutra, both insisted that
their realization came from within, not from the sutras.
   R. H. Blyth gave the following translation:
   Yung-chia walked round the Sixth Patriarch three times (without bowing) and merely
   shook his Buddhist staff with iron rings. The (Sixth) Patriarch said, “A Sramana embodies
   the 3,000 rules of deportment and the 80,000 minute moral rules. From whence does your
   honour come, may I ask, with your overweening self-assurance?” Yung-chia replied,
   “Birth-and-death is a problem of great moment; all changes ceaselessly.” Hui-neng asked,
   “Why not embody the unborn and grasp the timeless?” Yung-chia replied, “To be unborn


Output:
and deathless is to embody it; to be timeless is to grasp it.” “That is so. That is so”, assented
   the Patriarch. At this, Yung-chia acted according to the prescribed ceremonial, and pros-
   trated himself, then soon after bade farewell to the Patriarch.


Output:
Nan-yueh Huai-jang (Nangaku Ejō, 677–744) 南岳怀让 was the founder of the
Nangaku Branch. According to the Lamp Records (Daishō Daizōkyō, Vol. 51,
pp. 240–241), the following conversation took place between Enō and Nangaku Ejō:
      Enō asked: “Where do you come from?”
      Ejō replied: “I come from Sung Shan (Mount Sū).”
      Enō said: “What sort of thing comes from there this way?”
      Ejō said: “If a person says I am a thing, he is not right.”

The above English translation appeared in The Development of Chinese Zen by
Heinrich Dumoulin, S. J., English translation by Ruth Fuller Sasaki, The First Zen
Institute of America, Inc., New York, 1953.
18                                              2 The Sixth Patriarch and His Disciples


Output:
In 713 A.D., the second year of the Sien-tien (Senten) era under the reign of
Emperor Sui-tsung (Eisō), Huai-jang (Ejō) moved to Heng Shan (Nangaku) and
resided at Po-jo Temple(Hanjaku-ji). Note that 713 was the year Enō (Rokuso)
entered nirvana. It was recorded that Ejō served under Master Enō for 15 years.
Ejō’s dharma-heir was Ma-tsu Tao-i (Baso Dōitsu, 709–788) 马祖道一. Baso was
sitting in meditation at Chuan-fa Yuan (Denhō-in) all day long. Master Ejō
approached him and asked: “What is your aim for zazen (sitting in meditation)?”
Baso said: “I want to be a Buddha.” Ejō took a tile and tried to polish it. Baso
asked: “Master, what is this for?” Ejō said: “I want to make it a mirror.” Baso said:
“How can you make a mirror by polishing a tile?” Ejō then said: “One cannot get a
mirror by polishing a tile. How can one become a Buddha by zazen?” Ma-tsu
(Baso) had many disciples, among them:
      Po-chang Huai-hai (Hyakujō Ekai, 720–814) 百丈怀海
      Ta-chu Hui-hai (Daishu Ekai) 大珠慧海


Output:
Ta-chu Hui-hai (Daishu Ekai) 大珠慧海
      Yu-lao Hsiao-jan (Gyokurō Kyūnen) 玉姥翛然
      Yen-kuan Chi-an (Enkan Saian, 750?–842) 盐官齐安
      Kuei-tsung Chih-chang (Kisū Chijō) 归宗智常
      Wu-hsieh Ling-mo (Gosetsu Reimoku, 747–818) 五泄灵默
      Nan-chuan Pu-yuan (Nansen Fugan, 748–834) 南泉普愿
      Hsi-tang Chih-tsang (Saidō Chizō, 735–814) 西堂智藏
      Ta-mei Fa-chang (Daibai Hōjō, 752–839) 大梅法常
      Chang-ching Huai-hui (Shōkei Eki, 756–815) 章敬怀晖
      Go-hu Ta-yi (Gako Daigi, 746–818) 鹅湖大义
      Hsing-shan Wei-kuan (Kōzen Ikan, 755–817) 兴善惟宽
      Fen-chou Wu-nieh (Bunsō Mugyō, 760–821) 汾州无业
      Pang Yun (Hō Kōji, d. 811) 庞蕴
      Teng Yin-feng (Tō Impō) 邓隐峰
Po-chang Huai-hai (Hyakujō Ekai, 720–814) had several disciples: (1) Kuei-shan
Ling-yu (Isan Reiyū, 771–853); (2) Huang-po Hsi-yun (Ōbaku Kiun, d. 850);
(3) Chang-ching Ta-an (Chōkei Daian, 793–883); and (4) Ta-tzu Huan-chung (Daiji
Kanchū, 780–862). Kuei-shan and his disciple Yang-shan Hui-chi (Kyōzan Ejaku,


Output:
807–883) were the founders of the Igyō School. Huang-po Hsi-yun (Ōbaku Kiun)
was the teacher of Lin-chi I-hsuan (Rinzai Gigen, d. 866), who was the founder of
the Rinzai School.
   Yu-lao Hsiao-jan (Gyokurō Kyūnen) was the teacher of the Japanese monk
Saichō (767–822), who went back to Japan to be the founder of the Tendai School
in Japan. Yen-kuan Chi-an (Enkan Saian, 750?–842) was the teacher of I-kung
(Gikū) and Tao-chu (Dōjo), both of whom were invited to go to Japan.
   Kuei-tsung Chih-chang (Kisū-Chijō) had one disciple Kao-an Ta-yu (Kōan
Daigu). Nan-chuan Pu-yuan (Nansen Fugan, 748–834) had several dharma heirs:
Chao-chou Tsung-shen (Jōshū Jūshin, 778–897), Chang-sha Ching-tsen (Chōsha
Keijin, 788–868), and Lu Keng (Riku Kō, 764–834). Ta-mei Fa-chang (Daibai
Hōjō, 752–839) had a disciple Hang-chou Tien-lung (Kōshū Tenryū) , whose
disciple was Chu-chi (Gutei).
2 The Sixth Patriarch and His Disciples                                                           19


Output:
Besides Lin-chi I-hsuan (Rinzai Gigen), Ōbaku had other disciples: Mu-chou
Tao-tsung (Bokujū Dōshō, 780?–877?), PeiHsiu, the Prime Minister (Haikyū Shō-
koku), O-shih Ling-kuan (Useki Reikan), and Chien-ching Tsu-nan (Senkei Sonan).
Besides Yang-shan Hui-chi (Kyōzan Ejaku), Isan had other disciples: Hsiang-yen
Chih-hsien (Kyōgen Chikan) and Ling-yun Chih-chin (Reiun Shigon).
Chang-ching Ta-an (Chōkei Daian) had two disciples: Ling-shu Ju-min (Reiju
Nyobin, d. 918) and Ta-sui Fa-chen (Daizui Hōshin).
   The Nangaku Branch and the Igyō School are presented in Chap. 3. The Lin-chi
or Rinzai School is presented in Chap. 4.
   While the Nangaku Branch was the subject of R. H. Blyth’s Zen and Zen
Classics, Volume 3, the Seigen Branch was the subject of Volume 2. In his Preface
to Volume 2, R. H. Blyth wrote:
   This volume purports to be the History of Zen from Enō to Ummon, that is, of the Seigen
   Branch of the double-forked tree of Zen, but what the reader actually gets is something


Output:
better, a selection of the anecdotes concerning the line of patriarchs. It was from such
   stories that the Hekigan-roku, Mumonkan, and Shōyōroku were composed. These three
   works, as in the case of a selection of the best poems of the best poets, give us a somewhat
   partial and excessively lofty view of Chinese Zen geniuses.


Output:
Ching-yuan Hsing-ssu (Seigen Gyōshi, d. 740) 青原行思 was the founder of the
Seigen Branch. Seigen occupied perhaps the ﬁrst place among the disciples of the
Sixth Patriarch (Rokuso). To him Enō entrusted the Buddha-robe and bowl, without
appointing him his successor. Nor was Seigen permitted to hand down the precious
symbols of the dharma tradition. The robe and the bowl were to be placed in the
Monastery at Tsao-hsi (Sōkei).
    Seigen’s dharma-heir was Shih-tou Hsi-chien (Sekitō Kisen, 700–790) 石头希迁.
Sekitō was the author of Tsan-tung-chi (Sandōkai) and Tsao-an Ke (Sōanka). In
Sandōkai, Sekitō spoke of Buddha as the “Great Hermit”; the meaning and foun-
dation of all things he called the “spiritual source” (reigen). The dialectical resolution
of the dualistic pairs of opposites ji (things) and ri (reason), and myō (light) and an
(darkness) into a higher unity, developed by Sekitō in the Sandōkai, can be regarded
as the foundation of, or ﬁrst step toward, the later doctrine of the “Five Ranks”(go’i)


Output:
in the Sōtō School.
    Sekitō’s disciples were:
   Yueh-shan Wei-yen (Yakusan Igen, 751–834) 药山惟俨
   Tien-huang Tao-wu (Tennō Dōgo, 748–807) 天皇道悟
   Tan-hsia Tien-jan (Tanka Tennen, 739–824) 丹霞天然
Yakusan’s disciples were (1) Yun-yen Tan-sheng (Ungan Donjō, 782–841);
(2) Tao-wu Yuan-chih (Dōgo Enchi, 769–835); and (3) Chuan-tzu Te-cheng (Sensu
Tokusei). Ungan was the teacher of Tung-shan Liang-chieh (Tōzan Ryōkai, 807–
869), founder of the Tsao-tung (Sōtō) School. Dōgo Enchi’s disciple was
Shih-shuang Ching-chu (Sekisō Keisho, 807–888). Sensu Tokusei’s disciple was
Chia-shan Shan-hui (Kassan Zenne, 805–881).
20                                           2 The Sixth Patriarch and His Disciples


Output:
Tanka Tennen’s disciple was Tsui-wei Wu-hsueh (Suiba Mugaku), whose dis-
ciple was Tou-tzu Ta-tung (Tōsu Daidō, 819–914).
   Tennō Dōgo was the teacher of Lung-tan Chung-hsin (Ryūtan Sūshin), whose
disciple was Te-shan Hsuan-chien (Tokusan Senkan, 782–865). Tokusan’s disci-
ples were (1) Hsueh-feng I-tsun (Seppō Gison, 822–908), (2) Yen-tou Chuan-huo
(Gantō Zenkatsu, 828–887), and (3) Kan-tan Tzu-kuo (Kantan Shikoku). Seppō’s
disciples were: (a) Hsuan-sha Shih-pei (Gensha Shibi, 835–908); (b) Yun-men
Wen-yen (Ummon Bun’en, 864–949), founder of the Ummon School; (c) Pao-fu
Tsung-chan (Hofuku Jūten, d. 928); (d) Chang-ching Hui-leng (Chōkei Eryō, 854–
932); (e) Tsui-yen Ling-tsan (Suigan Reisan); and (f) Ku-shan Shen-yen (Kozan
Jin’an, 863–939).
   Gensha Shibi was the teacher of Lo-han Kuei-chen (Rakan Keijin, 867–928),
whose disciple was Fa-yen Wen-i (Hōgen Bun’eki, 885–958), founder of the
Fa-yen or Hōgen School. Fa-yen (Hōgen) had a disciple Tien-tai Te-shao (Tendai


Output:
Tokushō, 891–972), whose disciple was Yung-ming Yen-shou (Yōmyō Enju, 904–
975).
   Ummon’s disciples were: Hsiang-lin Cheng-yuan (Kyōrin Chōon, d. 987),
Tung-shan Shou-chu (Tōzan Shusho, 910–990), Pa-ling Hao-chien (Haryō Kōkan) ,
and Te-shan Yuan-mi (Tokusan Emmitsu). Kyōrin was the teacher of Chih-men
Kuang-tsu (Chimon Kōso, d. 1031), whose disciple was Hsueh-tou Chung-hsien
(Setchō Jūken, 980–1052). Setchō Jūken was the author of one hundred verses upon
which the Blue Cliff Records (Pi-yen-lu or Hekigan-roku) were based. Setchō’s
dharma-heir, Tien-i I-huai (Tenne Gikai, 993–1064), had two disciples: Hui-lin
Tsung-pen (Erin Sōhon, 1020–1099) and Yuan-tung Fa-hsiu (Enzū Hōshū, 1027–
1090).
   Tōzan Ryōkai’s disciples were: (1) Tsao-shan Pen-chi (Sōzan Honjaku, 840–
901), (2) Yun-chu Tao-ying (Ungo Dōyō, d. 902), (3) Chiu-feng Pu-man (Kyūhō
Fuman), (4) Lung-ya Chu-tun (Ryūga Koton, 835–923), (5) Su-shan Kuang-jen
(Sozan Kōnin, 837–909), and others.


Output:
(Sozan Kōnin, 837–909), and others.
   Tōzan and Sōzan were the founders of the Sōtō School. Sōzan’s disciple was
Tsao-shan Hui-hsia (Sōzan Eka), whose disciple was Hua-yen Cheng-hui (Kegon
Shō’e). Ungo Dōyō’s disciples were: Tung-an Tao-pei (Dōan Dōhai, 889–955), and
Yun-chu Huai-yueh (Ungo Egaku). Kyūhō Fuman’s disciple was Tung-an Wei
(Dōan I), whose disciples were: Tung-an Kuan-chih (Dōan Kanshi) and Chen-chou
Shih-ching (Chinshū Sekkyō). Dōan Kanshi’s disciples were: Liang-shan
Yuan-kuan (Ryōsan Enkan) and Chen-chou Ling-tung (Chinshū Reitsū). Ryōsan’s
disciple was Ta-yang Ching-yuan (Daiyō Keigen, 943–1027). Daiyō was not able to
ﬁnd a dharma-heir when he was very old. He entrusted Fu-shan Fa-yuan (Fusan
Hō’en, 991–1067) to ﬁnd a worthy heir. Thus, Tou-tzu I-ching (Tōsu Gisei,
1032-1083) became the dharma-heir of Daiyō Keigen and continued on the line.
Tōzu was known as Miao-shu Ta-shih (Myōzoku Daishi), meaning Master of
“Miraculous Continuity.” Tōzu’s disciple was Fu-yung Tao-kai (Fuyō Dōkai, 1043–


Output:
1118). Fuyō’s dharma heirs were Tan-hsia Tzu-chun (Tanka Shijun, 1064–1119),
2 The Sixth Patriarch and His Disciples                                                          21


Output:
Lo-men Tzu-chueh (Rokumon Jikaku, d. 1117), and Ku-mu Fa-cheng (Komoku
Hōjō). Tanka’s heirs flourished in the south. His fourth-generation disciple was
Tien-tung Ju-ching (Tendō Nyojō, 1162–1228), whose disciple Dōgen Kigen
became the founder of the Sōtō School in Japan. Rokumon’s heirs flourished in the
north, and his line was continued to Hsin-yueh Hsing-shu (Shinetsu Kōchū, 1642–
1696), who went to Japan.
   The above lineage of the Sōtō School in China was based on Ching-te
Chuan-teng Lu (Keitoku Dentō Roku). See Y. H. Ku, History of Chinese Zen
Masters.
   Liu Ke (Ryūka), a layman, who was a great admirer of Sekitō, said:
   Westward from the river (Kiangsi), Daijaku (i.e., Baso Doitsu) is the Master; southward
   from the lake (Hunan), Sekito is the Master. People flock thither in crowds. He who has not
   seen both these great masters consider himself an ignoramus.


Output:
This quotation in English translation was taken from The Development of Chinese
Zen, by Heinrich Dumoulin, S. J., English translation by Ruth Fuller Sasaki,
published by The First Zen Institute of America, Inc., New York, 1953, p. 6. The
Chinese text appeared on p. 46.
   The Nangaku and Seigen Branches were to flourish side by side. Although there
were developed FIVE Schools later on, the Rinzai and the Sōtō Schools would
continue not only in China, but also in Japan.
   In the Sōtō School in China, Rokumon’s heirs led to the Chiao-shan (Shōzan)
line 焦山系 which has flourished to the present day. (See Charts X and X A.)
   In a parallel way, the Rinzai School in China could be traced from Engo
Kokugon (1063–1135) to Mujun Shihan (1178–1249) and then branched out into
two long lines (See Chart VI). The ﬁrst line started from Seggan Sokin (1216–1287)
and continued for ﬁfteen generations to Ingen Ryūki (1592–1673) who went to
Japan to be the founder of the Ōbaku School. The second line started from Jōji


Output:
Myōrin (1201–1261) and continued for fourteen generations to Kōan Ensei, who
started the Ku-shan (Kozan) line 鼓山系. The Kozan line (See Chart VI A) has
flourished to the present day. According to Star-Lamp Records 星灯集 edited by
Abbot Hsu Yun (Kiun, 1840–1959) 虚云, the Kozan line continued to Abbot Hsu
Yun, and his dharma-grandson, Abbot Ling-yuan (Reigen, 1902-) 灵源, who was
the founder of Daikaku-ji at Keelung, Taiwan.
   In this book, one photograph was taken when the present author visited
Reverend Ling-yuan with Reverend Sheng-yen (Shōgen, 1930-) 圣严.
   From Chart VI, Genyū Shōden (1549–1614) had another disciple, Ten’in Enshū
(1575-1635), whose disciple was Gyokurin Tsūshū 玉琳通琇 (1614–1675).
Gyokurin Tsūshū was recognized prominent as the founder of Kao-min Temple
(Kōmin-ji) 高旻寺, Yangchow, Kiangsu. The Kao-min (Kōmin) line 高旻系 leads
to Abbot Lai-Ko (Raika, 1881–1953) 来果, another prominent Zen Master of the
Rinzai School in China. (See Chart VI B.)


Output:
Rinzai School in China. (See Chart VI B.)
22                                                    2 The Sixth Patriarch and His Disciples


Output:
References

Wing-tsit 陈荣捷, C. (1963). Platform Scriptures 六祖坛经 (Trans.). Jamaica, N.Y.: St. John’s
   University Press.
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.
Sasaki, R. F. (1953). The Development of Chinese Zen After the Sixth Patriarch in the Light of
   Mumonkan (Trans.). New York: The First Zen Institute of America.
Heinrich Dumoulin, S. J. (1963). A History of Zen Buddhism (P. Peachey, Trans.). New York:
   Pantheon Books.
Chapter 3
The Nangaku Branch and the Igyō School


Output:
Nan-yueh Huai-jang (Nangaku Ejō, 677–744) started the Nangaku Branch of Zen
after Hui-neng (Enō), the Sixth Patriarch. R. H. Blyth’s Zen and Zen Classics, Vol. 3,
is devoted to this branch of Zen history, except for the ﬁrst chapter, which deals with
“The Disciples of Tōzan” of the Seigen Branch.
    In Chap. 2 above, mention was made about how Ejō instructed Baso concerning
zazen by comparing sitting in meditation to polishing a tile for a mirror. On another
occasion, Ejō said to Baso:
   To train yourself in sitting meditation (zazen) is to train yourself to be a sitting Buddha. If
   you train yourself in zazen, (you should know that) Zen is neither sitting nor lying. If you
   train yourself to be a sitting Buddha, (you should know that) the Buddha is not a ﬁxed form.
   Since the Dharma has no (ﬁxed) abode, it is not a matter of making choices. If you (make
   yourself) a sitting Buddha this is precisely killing the Buddha. If you adhere to the sitting


Output: position, you will not attain the principle (of Zen).


Output:
The English translation was taken from The Way of Zen by Alan W. Watts,
p. 110. The Chinese version was quoted in “History of Chinese Zen Masters” by Y.
H. Ku, p. 58.
   Ma-tsu Tao-i (Baso Dōitsu, 709–788) was a native of Shih-fang in the district of
Han-chou (now northwest of Cheng-tu, in Szechwan Province). He became a monk
when he was 12 years old. Then, he traveled to Nan-yueh, in Hunan Province, and
studied under Master Huai-jang (Ejō), who had then nine disciples. Of these, only
Baso received the sacred mind-seal (as heir). According to the Lamp Records, six
disciples received the Inka. Remember the story about Daruma (See Daishō
Daizōkyō, Vol. 51, p. 151):
   Daruma said: “In Tang-China, there were three persons who received my Dharma: one
   received my marrow, one received my bones, and one received my flesh. Hui-ke (Eka)
   received my marrow, Taoyu received my bones, and Nun Tsung-chih received my flesh.”


Output:
So in Ejō’s case, he remarked:
   You six persons all testify to my body, but each takes a road. One person (Chang Hao) 常
   浩 receives my eyebrows, digniﬁed in appearance. One person (Chih Ta) 智达 receives my
   eyes, swift in looking around. One person (Tan Jan) 坦然 receives my ears, deft in hearing

© Foreign Language Teaching and Research Publishing Co., Ltd                                         23
and Springer Science+Business Media Singapore 2016
Y.H. Ku, History of Zen, China Academic Library,
DOI 10.1007/978-981-10-1130-6_3
24                                                 3 The Nangaku Branch and the Igyō School

     reason. One person (Shen Chao) 神照 receives my nose, well versed in sensing odor (chi).
     One person (Yen Tsin) 严峻 receives my tongue, able in making speeches. One person
     (Tao-i) 道一 receives my mind or heart, understanding the ancient and the present.


Output:
One may note that just as Hui-ke (Eka) became the Second Patriarch, because he
received the marrow of Daruma, Baso became the dharma-heir of Ejō, because he
received the mind (or heart) of the Master. However, the other ﬁve persons did also
receive the Inka, and thus became disciples. (See the Lamp Records, in Daishō
Daizōkyō, Vol. 51, pp. 240–241). Ejō entered nirvana in 744 A.D., the third year of
the Tien-Pao era under the reign of Hsuan-tsung.
   From the Lamp Records, Professor Chang Chung-yuan had translated the fol-
lowing biographical notes concerning Baso Dōitsu. (See Chang: Original
Teachings of Ch’an Buddhism, Pantheon Books, 1969, pp. 148–152).
     One day the Master spoke to his assembly as follows: “All of you should realize that your
     own mind is Buddha, that is, this mind is Buddha’s Mind. The great Master Bodhidharma
     came from India to China to transmit the Mahayana Buddhist doctrine of the One Mind in
     order to enlighten us all.”
     …


Output:
order to enlighten us all.”
     …
     Those who seek for the Truth should realize that there is nothing to seek. There is no
     Buddha but Mind; there is no Mind but Buddha. Do not choose what is good, nor reject
     what is evil, but rather be free from purity and deﬁlement. Then you will realize the
     emptiness of sin.
     …
     Whenever you speak about Mind, you must realize that appearance and reality are perfectly
     interfused without impediment. This is what the achievement of bodhi is.


Output:
Then, the assembly was asked to hear Master Baso’s gāthā:
        Anytime you wish to speak about Mind, speak!
        In this way, bodhi is tranquil.
        When appearance and reality are perfectly interfused without impediment,
        Birth is simultaneously no-birth.


Output:
Baso was remarkable in appearance. He strode like an ox and looked around like
a tiger. His tongue could be stretched to reach over his nose; two circular marks
were imprinted on the soles of his feet.
     Baso had many disciples, among them were:
     Po-chang Huai-hai (Hyakujō Ekai, 720–814) 百丈怀海
     Ta-chu Hui-hai (Daishu Ekai) 大珠慧海
     Yu-lao Hsiao-jan (Gyokurō Kyūnen) 玉姥翛然
     Yen-kuan Chi-an (Enkan Saian, 750?–842) 盐官齐安
     Kuei-tsung Chih-chang (Kisū Chijō) 归宗智常
     Wu-hsieh Ling-mo (Gosetsu Reimoku, 747–818) 五泄灵默
     Nan-chuan Pu-yuan (Nansen Fugan, 748–834) 南泉普愿
     Hsi-tang Chih-tsang (Saidō Chizō, 735-814) 西堂智藏
     Ta-mei Fa-chang (Daibai Hōjō, 752–839) 大梅法常
     Po-chang Wei-cheng (Hyakujō Isei) 百丈惟政
3 The Nangaku Branch and the Igyō School                                        25


Output:
Pan-shan Pao-tsi (Banzan Hōseki) 盘山宝积
  Ma-ku Pao-che (Mayoku Hōtetsu) 麻谷宝彻
  Lu-tsu Pao-yun (Roso Hōun) 鲁祖宝云
  Chang-ching Huai-hui (Shōkei Eki, 756–815) 章敬怀晖
  Go-hu Ta-yi (Gako Daigi, 746-818) 鹅湖大义
  Fu-yung Ta-yu (Fuyō Daiyu) 芙蓉大毓
  Hsing-shan Wei-kuan (Kōzen Ikan, 755–817) 兴善惟宽
  Fen-chou Wu-nieh (Bunsō Mugyō, 760–821) 汾州无业
  Pang Yun (Hō Kōji, d. 811) 庞蕴
  Teng Yin-feng (Tō Impō) 邓隐峰
  Fu-kuang Ju-man (Bukkō Nyoman) 佛光如满
    Po-chang Huai-hai (Hyakujō Ekai, 720–814) became a monk when he was
20 years old. When studying under Baso, Hyakujō came up to the Master for a
second time. Baso ﬁrst used “Kwatz!” (this was later used by Rinzai); he uttered it
so loudly that it deafened Hyakujō’s ear for 3 days. At a later date, Hyakujō went
out attending Baso. A flock of wild geese was flying by. Baso asked: “What are
they?” Hyakujō Ekai answered: “They are wild geese.” Baso: “Whither are they
flying?” Ekai: “They have flown away.” Baso suddenly took hold of Ekai’s nose


Output:
and gave it a twist. Hyakujō felt so painful that he cried aloud: “Oh! Oh!” Baso
said: “You say that they have flown away. But they have been here from the very
beginning.” This enlightened Hyakujō suddenly; his back wet with perspiration.
This was an example of satori, as recorded. (For the English version, see
D. T. Suzuki: Essays in Zen Buddhism, First Series, 1949/1961, p. 240).
    On the day following Hyakujō’s satori, Baso appeared in the preaching hall
(zendō) and was about to speak before the assembly. Hyakujō came forward and
rolled up the matting. Baso came down from his seat quietly and returned to his
room. Baso called Hyakujō to his room and asked him about his behavior. Hyakujō
replied: “You twisted my nose yesterday. It was quite painful.” Baso said: “Where
was your thought wandering then?” Hyakujō said: “It is not painful any more
today.” Hyakujō, having been enlightened, felt like a “golden-haired lion.”
    Hyakujō Ekai drew up his set of regulations known as “Regulations in the Zen