Output:
Selections from R. H. Blyth , edited by Frederick Franck.)
               致谢
  作者在此谨向下列各有关文献作者和机构深表谢意：
  感谢潘塞恩图书出版公司慷慨允许摘录它所出版的《佛教禅宗
史》，杜慕林著，保罗·披切译（由德文译成英文）；以及《佛教禅宗
之源》，选自《传灯录》，张钟元译；还有《禅道》，艾伦·瓦茨著。
  美国 第一 禅 堂 慷 慨允 许摘录引用它所出版的《中国禅宗的 发
展》，杜慕林著，由罗丝·富勒·佐佐木自德文译成英文，并加附注和
附录。又普林斯顿大学出版社慷慨允许重印钤木大拙著《禅宗与日本
文化》中的某些段落。作者在此深表感谢。
  承蒙哈考特·布雷斯·乔瓦诺维奇出版公司来信对作者的请求表示
同意：自其出版的《禅尘》一书（三浦一舟和罗丝·富勒·佐佐木著）
中摘录引用某些内容。作者对此表示感谢。
  作者还要感谢丛树出版社允许摘录引用铃木大拙著《佛教禅宗论
文集》。感谢北正堂出版社允许摘录引用由托马斯和J. C.克利里所译
的《碧岩集》。感谢萨姆尔·威塞出版公司同意引用铃木大拙所著《依
禅生活》中由克里斯马斯·汉弗莱先生所作的前言。
  除了杜慕林、铃木大拙和罗丝·富勒·佐佐木等译述著作之外，由
布莱思所著《禅与禅宗经典》对作者帮助最大，作者要求从该书第2和
第3卷中摘录某些段落，已获北星堂的同意；该出版社并告诉作者已有
弗雷德里克·弗兰克博士对布莱思的五卷本作了精选，精选本由古典书
局出版。
  本书作者感谢兰登书屋允许引用弗雷德里克·弗兰克所编选集中的
一些选段，并感谢佩里尼尔图书馆允许引用张澄基的《禅宗的修
行》。
    作者还应该向下列众多文献作者和出版单位表示深切感谢：
    《大乘佛教概论》，铃木大拙著，邵肯出版社，1963
    《禅宗的修行》，张澄基著，佩里尼尔图书馆，1970
    《禅的世界》，南希·威尔逊·罗斯著，古典书局，1960
    《六祖坛经》，陈荣捷译，圣约翰大学出版社，纽约州牙买加，
1963
    《禅学的黄金时代》，吴经熊著，华冈书店，台北，1975
    《老子：道德经》，吴经熊译，圣约翰大学出版社，纽约州牙买
加，1961
    《禅门三柱》，菲利普·卡普乐著，灯塔出版社，1967
    《禅是永恒的生命》，法云慈友著，正法出版社，加利福尼亚埃


Output:
《禅是永恒的生命》，法云慈友著，正法出版社，加利福尼亚埃
默里维尔，1976
    《禅宗史》，莹堂智璨著，东京，第二版，1974
    《曹洞宗全书》，曹洞宗办事处，东京，1976
    《沈慧和尚志》，胡适汇编，“中央研究院”，台北，1970
    《中国禅宗史》，印顺法师著，台北，1975
    《明末中国佛教研究》，圣严法师著，东京，1975
    《大正新修大藏经》，1924—1934
    《近世禅林僧宝传》，卷一，独园承珠法师著，1890，1973；卷
二、卷三，小畠文鼎著，1938，1973
    作者非常感谢曹洞宗大本山总持寺提供的无际石头希迁的彩照，
并感谢旧金山金山寺提供了虚云大师的照片。（因清晰度不足，原书
所提及照片均未收录。）
    作者还很乐意对下列作者和机构表示衷心感谢：
    （1）哈柏和罗出版公司1978年9月18日来信同意作者引用张澄基
所著《禅宗的修行》（佩里尼尔图书馆出版）的第75—76页。
  （2）兰登书屋的版权编辑尼娜·加芬克尔在1978年12月19日给作
者的回信中说：“因为你已告诉我们你已经获东京北星堂的同意以引用
布莱思著作中的片段，而因为实际上是他们控制该著作的版权，所以
我们向你保证，对于你在你要出版的书中引用我们书中的片段，我们
没有反对意见。”（兰登书屋是弗兰克所编《布莱思选集》［即前述
《禅与禅宗经典》］一书的出版商。）
                  INTRODUCTION
     In 1976, the author published (in Chinese) History of Chinese Zen
Masters with eight charts on the dharma lineages. In 1977, the author
published (in Chinese) History of Japanese Zen Masters 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


Output:
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 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


Output:
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 Chapters 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 Chapter 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 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, Chapter 5 is concerned with both Sects. It can be
pointed out that although the ōryū Sect Masters succeeded in the


Output:
transmission of the lamp to Eisai, founder of the Rinzai School in Japan, the
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 and Shih-tao (1641-1708) were Zen monks, and
Shih-tao's dharma-teacher was Lü-an Pen-yueh (Ryo'an Hongetsu, d. 1676).
Ryo'an Hongetsu was a contemporary of Ingen; both Ryo'an and Ingen were
second-generation dharma-heirs of Mitsu'un Engo(1566-1642).
     As mentioned before, Chapter 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


Output:
Tendō became the dharma teacher of 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 Chapter
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


Output:
and learn Zen in China, that the Chinese influence kept on from Sung to
Yuan times. 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


Output:
Studies at Hanazone University, Kyoto, has kindly supplied the author with
a big chart tracing the lineages from Shōgen Sūgaku (1132-1202), Kidō's
dharma grandfather, to the present. So it is gratifying for the author to report
the lineages of Reverend Kajiura Itsugai(1896- ), the recently retired Chief
Abbot, and Reverend Yamada Mumon(1900- ), the present Chief Abbot of
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


Output:
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 SōtōSchool's
Daihonzan Sōji-ji at Tsurumi to pay homage at the shrine of Musai Sekito
Zenji (700-790). The author was fortunate to receive the help of Sōtō-shū
Main Office in Tokyo, to obtain 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, the recently retired Chief Abbot, and Reverend Ichikawa
Kin'ei, the present Chief Abbot of Sōji-ji. Mention must be made of the
monumental work of Reverend Keidō Chisan (1879-1967) entitled History
of Zen School 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.


Output:
China and the History of Zen in Japan.
     As a child, the author visited the Tien-nin Temple (Tennei-ji) at
Changchow (near Wusih) in the company of his grandmother. During the
Anti-Japanese War (1937-1945), the author had the opportunity of meeting
with Abbot Tai Hsu (Taiki) at Tsin-yun Shan (Shin'un Zan). Then in June
1941, the author visited the Nan-hua Temple (Nanka-ji) at Shao-kuan, paid
homage at the shrine of the Sixth Patriarch, and met with Abbot Hsu Yun
(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 (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


Output:
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.)
             序言
  本书作者前著中文版《禅宗师承记》出版于1976年，附有八张禅
宗世系图。后又于1977年出版了作者所著中文版《日本禅僧师承
记》，附有二十八张世系图。本书大部分内容译自以上两书（汉译
英），不过在将两书中某些段落转译成英语时，作者认为最好还是充
分引用一些已有文献中（对于英语读者来说是很易找得的）许多现成
的优秀译文。对于所有人名的英译，虽可根据汉语发音，也可根据日
语发音，但考虑到许多英语读者已很熟悉最近出版的众多禅宗书籍中
的日语发音，所以本书主要也采用了按照日语发音的英语译名。
  本书可分为两部分，各八章。第一部分为“中国禅宗史”，其中第
一章叙述从始祖达摩到五祖弘忍的简史，第二章是关于六祖慧能和他
的众多弟子。禅宗自始祖到六祖是单系传承。在慧能以后禅宗就不再
是单系传承了。我们知道，慧能至少有五位卓越的法嗣，其中包括神
会，获有朝廷钦赐尊号，为七祖。
  禅宗的两大著名支系——南岳系和青原系——分别是第三和第六
章的章名。此两系自其第二代大师开始一直兴盛繁衍，直至今天。南
岳怀让的法嗣是马祖道一，青原行思的法嗣是石头希迁，石头希迁的
真身近被祀奉于日本横滨附近鹤见的总持寺中。
  第三章中包括沩仰宗，是由沩山灵祐和仰山慧寂所创建；第四章
则是关于中国的临济宗。沩仰宗和临济宗都属于原先“五宗”，但在五
宗中只有临济和曹洞两宗既在中国也在日本兴旺繁衍直至今天。临济


Output:
宗中只有临济和曹洞两宗既在中国也在日本兴旺繁衍直至今天。临济
宗后又分为黄龙和杨岐两派，第五章就叙述这两个宗派。可以指出，
虽然首先是由历代黄龙宗禅师成功地将禅宗之灯传给了日本临济宗的
创建人荣西，但将禅宗火炬继续传承发扬的则是众多杨岐宗的后代法
嗣。例如南浦绍明的师父虚堂禅师就属于杨岐宗；而在1654年去日本
的隐元隆琦，后成为黄檗宗的创建人，也属于杨岐宗。明末清初有四
位很有名的国画大师都是僧人，其中八大山人朱耷（1626—1705）和
石涛（1641—1708）就是禅僧。石涛师从旅庵本月（？—1676），旅
庵则与隐元隆琦（1592—1673）是同时代人，旅庵和隐元都是密云圆
悟（1566—1642）的第二代法嗣。
  如 上 所 述 ， 第 六 章 是 关 于 青 原 系 及 其 法 嗣 石 头 希 迁 （ 700—
790）。就像南岳系由马祖道一传向临济义玄那样，青原系则由石头希
迁传向洞山良价和曹山本寂，两人就是曹洞宗的创建人。第七章是关
于在中国的曹洞宗。天童寺如净大师的法嗣是道元希玄，而道元则是
日本曹洞宗的创建人。又因道元也曾师从明全学禅，而明全又是日本
临济宗荣西的弟子，所以也可以认为道元属于日本临济宗。
  云门宗和法眼宗都包括在第八章内，即本书上篇的最后一章。
  本书第二部分为“日本禅宗史”。第九章从荣西开始，在他第二次
从中国返回日本后，成为日本临济宗的创始人。第十章是有关于五山
派时代。建长寺是由中国僧人兰溪道隆所创建，而圆觉寺是由中国僧
人无学祖元所创建，可见中国的禅宗与日本寺庙之间的密切关系是明
显的。东福寺的创建人圣一国师圆尔和南禅寺的创建人无关普门都是
从中国归来的僧人。有众多的日本僧人曾到中国寻求并学习禅法，所
以从宋朝乃至元朝期间，日本禅宗一直保持有中国的影响。在日本禅
宗四十六宗派的创建人中，有十六位是中国的大师，有十五位日本大
师曾经访问过宋朝时的中国，还有十五位日本大师曾经访问过元朝时
的中国。
  第十一章是有关大应、大灯与关山的时代。南浦绍明（1235—
1308），即大应国师，于1259年去过中国，成为虚堂智愚（1185—
1269）最重要的弟子。他的弟子宗峰妙超（1282—1336），即大灯国
师，是大德寺的创建人。宗峰的弟子关山慧玄（1277—1360）是妙心
寺的创建人。大德寺与妙心寺迄今香火犹盛。本书作者由其妻婉靖伴


Output:
寺的创建人。大德寺与妙心寺迄今香火犹盛。本书作者由其妻婉靖伴
同，于1978年7月，专程到京都访问过妙心寺。
  第十二章是从白隐慧鹤（1685—1768）开始，沿隐山惟琰（1751
—1814）与卓洲胡仙（1760—1833）的世系直到现今。京都花园大学
禅宗研究院慷慨地向作者赠送了一份从松源崇岳（1132—1202）即虚
堂的法祖直到现今的大幅世系表。这样就使得作者可以记述妙心寺最
近退休的住持梶浦逸外（1896—）法师与现今的住持山田无文（1900
—）的世系，令人欣慰。（在作者所著的《日本禅僧师承记》第十四
图中即可很容易地完善这两个世系。）
  第十三章是有关由隐元隆琦所创建的日本黄檗宗。
  第十四章是有关在日本的曹洞宗。按照《佛教禅宗史》（该书由
保罗·披切译为英文，潘塞恩图书出版公司，1963）的作者杜慕林的说
法，日本曹洞宗创建人道元希玄（1200—1253）可能是“迄今日本所造
就的最强、最有创见的思想家”。
  第十五章是从日本曹洞宗的四世祖莹山绍瑾（1268—1325）开
始，追寻峨山绍硕（1274—1365）与明峰素哲（1277—1350）的世系
直到现在。本书作者偕妻于1978年7月专程赴曹洞宗的鹤见大本山总持
寺向无际大师石头希迁（700—790）真身致敬。作者有幸得到了东京
曹洞宗总部的帮助，从最新版《曹洞宗全书》中获得了重要的曹洞宗
世系图。作者更高兴的是从总持寺收到了有关最近退休的住持岩本胜
俊法师与现任住持乙川瑾映法师世系的正式文本。还要提到的是莹堂
智璨（1879—1967）所著的《禅宗史》日文本是一部不朽著作，该书
初版于1919年，最近于1974年再版发行。这部《禅宗史》兼收并蓄了
禅宗在中国与在日本的历史。
  作者在孩提时，曾随祖母参拜过常州（临无锡）的天宁寺。在中
国抗战期间，作者有机会在缙云山会晤太虚大师。随后于1941年6月，
作者赴韶关南华寺参拜六祖慧能大师的真身，并会晤了中国当代最杰
出的禅宗大师虚云老和尚（1840—1959）。1943年1月7日，作者有幸
在重庆附近的慈云寺再次会晤虚老。1975年秋季，作者写了一首长诗
以纪念无际石头希迁大师真身奉安于日本横滨附近鹤见的总持寺。
1978年7月，作者由妻子伴同参拜了在日本的石头希迁大师真身。因此
将本书在1978年（即马年）农历七月十五日作者慈母95岁生辰之际，
敬献给石头大师与虚云大师。


Output:
将本书在1978年（即马年）农历七月十五日作者慈母95岁生辰之际，
敬献给石头大师与虚云大师。
  还须添附一项悲痛悼念：作者长兄顾毓琦医学博士于1978年8月5
日（农历七月二日）逝世，享年78岁。
 CHAPTER 1 FROM DARUMA
        TO GUNIN
    Bodhidharma or Daruma was the First Patriarch of Ch'an (Zen)
Buddhism, developed in China some fifteen hundred 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-pao Chi ( Rekidai Hōbō Ki ), which will be
referred to as simply the Dharma Records . Both the Lamp Records and the


Output:
Dharma Records were reproduced in Volume 51 of the Buddhist
Encyclopedia ( Daishō Daizōkyō ). For example, Daruma's record as given
in the Dharma Records appears on pages 180-181 in Vol. 51, while
Daruma's record as given in the Lamp Records appears on pages 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 straightforwardly: "No merit or virtue at
all!" The King could not understand and was apparently offended. So
Daruma left the Kingdom of Liang and traveled north to enter the Kingdom
of Wei.


Output:
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 (Shōrin-ji) at Sung Shan (Mount Sū) in 496 A.D., and
died three 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 Loyang Chieh-
lan Chi ( Rakuyō Garan Ki ), authored by Yang Hsuan-chih (YōGenshi) 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 one hundred and fifty
years old, and had come from far away, traveling over many lands. This
account authenticated the appearance of Daruma at the temple between 517


Output:
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, 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) at a ripe age." (See English
translation by Paul Peachey, Pantheon Books, 1963.)
    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:


Output:
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 simplicity 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.

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 , page 71:


Output:
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:


Output:
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.
The Chinese text can be found in Abbot Yin-shun's History of Zen School in
China (in Chinese), 1971, 1975, pages 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 Kuang(Kō), meaning
"light." Later when he was forty years old, Eka dreamed of a divine giant


Output:
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
six 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 depend upon this sutra , you will be able to save the world." Eka was


Output:
advised by Daruma to be a hermit; accordingly he spent about forty 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 Ch'an (Zen), and Eka was
executed. However, Emperor Wen-ti of Sui (Zui) Dynasty regretted that an
old monk of one hundred and seven 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, pages 194-195).


Output:
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 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 forty 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 ten years. He passed away in 606 A.D., while standing, holding a tree


Output:
branch in his hand.
    In 592 A.D., the twelfth year of the Kai-Huang era under the reign of
Sui Wen-ti, a young monk of fourteen years of age by the name Tao-
hsin(Dōshin, 580-651) came to salute Seng-tsan, the Third Patriarch, and
served under him for nine 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, pages 196-201. R. H. Blyth in his Zen and Zen Classics , Volume 1 (The
Hokuseido Press, 1960, 1974, Tokyo) also gave an English translation. We
shall compare the two versions as follows:


Output:
(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,
       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.

There are altogether 146 lines. Let us just compare the last twelve lines:

       (Suzuki) What is 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.


Output:
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.


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.
These 146 lines were the sources of many dialogues in 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 present Hupeh Province, Dōshin


Output:
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 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 seventy-two 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, pages
226-228; English translation in Professor Chang Chung-yuan's Original
Teachings of Ch'an Buddhism , pages 17-26), Niu-tou Fa-yung was a native


Output:
of Yenling in Jun-chou (now Chinkiang, Kiangsu Province). When he was
nineteen 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 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 conjectured 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.


Output:
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?"
         Fa-yung did not answer, but immediately stood up and made a deep bow. …
         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


Output:
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 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 seven years old, when Dōshin
adopted him as his protege. For thirty 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-


Output:
mei, Hupeh Province. The time had finally come for a full proclamation of
Ch'an (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 (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:


Output:
(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.

       (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?

       (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 Chapter 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
Chapter 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


Output:
the Zen teachings of the Northern School, 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 (Chi'i, 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:
was Ching-shan Tao-chin (Keizan Dōkin, 714-792).
     Besides Shen-hsiu and Hui-neng, the Fifth Patriarch (Gunin) had
another disciple: 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 Chapter 2.
     To conclude this Chapter, the posthumously bestowed honorary titles
of the first Six Patriarchs in the Chinese Zen School will be given:
     Bodhidharma (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


Output:
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 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 , page 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,


Output:
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 posthumous 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."


Output:
meant "Great Mirror."
     According to the Biography of Shen-hui by Kuei-feng Tsung-mi
(KeihōShūmitsu, 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 (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 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, pages 202-220. See Appendix to
Chapter 1). The Japanese pronunciations were based on Rōshi Jiyu


Output:
Kennett's Zen Is Eternal Life , page 284, and also supplied by Reverend
John Daishin Buksbazen, Vice President for Education, Zen Center of Los
Angeles.
       壹 从初祖达摩到弘忍
  佛教禅宗大约于1500年前在中国创建并发展，菩提达摩（简称达摩）
是中国禅宗的初祖。根据道宣（596—667）撰写的《续高僧传》（公元
645年）记载，达摩于公元470年从印度来到中国南部海岸，当时已接近南
朝宋代（420—479）末年。公元420年（晋恭帝元熙二年） * ，东晋灭亡，
南朝宋政权建立。还有道原在公元1004年撰写的《景德传灯录》（简称
《传灯录》）中对此事也有记载。另有一参考著作是《历代法宝记》。
《传灯录》和《历代法宝记》两书都已收入《大正藏》第51卷中，例如
《历代法宝记》中所载达摩生平可见该书第51卷第180—181页，而《传灯
录》中所载达摩生平则可见该书第51卷第217—220页。
  公元520年，即南朝梁普通元年，达摩来到建康（即今南京），当时
统治南朝的国君梁武帝（在位502—550）问达摩从印度带来了什么。达摩
回答：“没带一个字。”梁武帝问：“我建造了许多寺庙，抄写了许多佛
经，立了许多佛像，以超度和拯救我的百姓，我有何功德？”达摩直接回
答说：“根本没有什么功德。”武帝不能理解，明显觉得被冒犯了。于是达
摩离开建康，再往北行，来到了北方的北魏。
  北魏孝文帝即位于公元471年，494年把国都迁到河南洛阳，496年就
在嵩山建造了少林寺，三年后逝世。魏宣武帝继位，于515年逝世。魏孝
明帝即位于517年，建造了永宁寺，此寺于534年被烧毁。在未毁之前，达
摩确实曾访问过此寺。据杨衒之在547年所著的《洛阳伽蓝记》中称，作
者在访永宁寺时，正好遇到了来自西方（印度）的僧人达摩，静坐在那里
赞赏该寺和宝塔之美。老僧达摩自称已有150岁高龄，来自很遥远的地
方，游历了许多国家。这一记载可以确证达摩现身于永宁寺的时间是在公
元517—534年之间。
  关于达摩去世之年，推测有三种可能：（1）528年，（2）532年，
（3）536年。比较可靠的是达摩卒于532年。因为他的弟子即法嗣慧可


Output:
（3）536年。比较可靠的是达摩卒于532年。因为他的弟子即法嗣慧可
（487—593）在其师父去世后，曾在黄河周边地方云游了几年，然后在
534—537年间到了东魏的都城邺都。根据杜慕林在其《佛教禅宗史》中
称：达摩“以高寿终（在534年之前）”（参见保罗·披切的英译本，潘塞恩
图书出版公司，1963）。
  在道宣著的《续高僧传·达摩》中，以及在昙琳作序的《二入四行》
中，达摩讲到两种入门为：（1）由“理”入门，（2）由“行”入门。昙琳在
序中说：


Output:
理入者，谓藉教悟宗，深信含生同一真性，但为客尘妄想所覆，不能显了。若也舍妄归真，
凝住壁观，无自无他，凡圣等一。

昙琳是达摩众多弟子之一，虽然他还没有被认为是禅师。这里“壁观”二
字，从字面上讲，就是面对着墙壁，道宣称颂这是达摩在对大乘佛教讲授
中最大的成就。另一相伴随的用语是“觉观”，意思是启发领悟的观点，也
同样出现在禅宗文献中。下文引自杜慕林《佛教禅宗史》第71页：

  通过顿悟而领会了佛教真义，使心灵平静，这在《二入四行》中就称为“由理入门”，这时达到
的目标就称为道。

这里可以指出，“由行入门”包含了四种行动，再引该书中一段译文如下：

  在由四行入门中提出了：根据《维摩诘经》和《涅槃经》中多段经文中大乘佛教信众的态
度，完美道德原则的论点，烦恼以及所有事物的空虚实质（一切皆空）。

中文原文可见印顺《中国禅宗史》1971、1975年版，第8—13页。
  慧可出生于公元487年，即魏孝文帝太和十一年；于593年去世，即隋
朝开国皇帝隋文帝开皇十三年。出生地为武牢，属今河南省。其父亲当时
正迫切盼望生子。有一天晚上，他忽觉卧室内充满了异光，妻子就怀孕
了，于是就把新生儿取名为“光”。后来，慧可在40岁时，梦见一巨神鼓励
其南游，所以又改名“神光”。
  根据《历代法宝记》中记载，慧可在40岁时拜见达摩，恭立在师前，
正下着大雪，积雪达到腰间。为表达其拜师的诚意，慧可自断一臂。达摩
深为感动，就接纳他作为众弟子之一。六年后慧可继承达摩衣钵，成为他
的法嗣。故事中传称，有四个弟子得传达摩大师之法：道副得其皮，道育
得其骨，尼总持得其肉，而慧可得其精髓。于是，慧可就成为禅宗的第二
代祖师。根据道宣所著《续高僧传》记载，达摩授给慧可四卷《楞伽
经》，并说：“我观汉地，唯有此经。仁者依行，自得度世。”达摩还嘱咐
他可以隐居山林。慧可遵从师嘱，隐居在尼山约四十年。当他找到了他的
法嗣弟子僧璨后，又隐入司空山，假装疯痴。宣扬达摩禅宗是一项危险的
任务，慧可被处决。然而，隋文帝后悔如此残酷地对待这位107岁高龄的
老僧，便尊崇他为菩萨，佛教得以再度兴盛。
  慧可宣讲的教旨如下（参见铃木大拙：《佛教禅宗论文集》系列I，
第194—195页）：


Output:
最深层次的真理是等同一致的原理。由于人的愚昧无知，把真玉宝石当作了砖瓦。但是，你
瞧！当你顿然自我启发而醒悟时，就会发觉你完全拥有真正的宝石。无知和得到启悟原是一个实
体，并非分开的。我们应该知道，万事万物都保有其本来面目……当我们懂得了在自身与佛性间
本来一致，无可分割，如果再要到自身以外去寻求涅槃，那又有何用呢？

  公元535年，僧璨已有40多岁，他拜见慧可，并说：“弟子有病，请求
师父为弟子忏悔罪孽。”慧可说：“把你的罪孽找来，我为你忏悔罪孽。”
僧璨沉思了很久，却未能找到。于是慧可说：“我为你忏罪已毕，从今以
后，你就应依从佛、法、僧三宝。”僧璨说：“我既已拜见师父，懂得了僧
的意义，但什么是佛和法？”慧可回答：“心即是佛，心即是法，法和佛是
统一体，僧也同样。”僧璨说：“今天我懂得了罪性不在内，不在外，也不
在中间。正与‘心’这个概念相同，所以说佛法合一。”于是慧可就接纳他为
弟子，并给他取名为“僧璨”，意思就是有大智慧的和尚。慧可告诫他说今
后可能会有大灾难。僧璨在尼空山隐居了十多年。他于公元606年去世，
去世时身体站立，手中执一树枝。
   公元592年，即隋文帝开皇十二年，有一年仅14岁的小和尚，名道信
（580—651）来拜见禅宗第三祖僧璨。他服侍师父九年之后受了戒，得传
其衣法。
   僧璨留给后世一篇重要著述《信心铭》。铃木博士把它译成英文，见
《佛教禅宗论文集》，系列Ⅰ，第196—201页。另外R. H.布莱思在《禅与
禅 宗 经 典 》 第 1 卷 中 也 把 它 译 成 英 文 （ 东 京 北 正 堂 出 版 社 ， 1960 ，
1974）。对照两种译文的大意如下：

  完美之路并没有任何困难，
  不过不要去作任何挑拣，
  只有在既无爱又无恨时，
  它就完全显出了本色，没有伪饰……

  只有毫厘之差，
  结果却是天壤之别；
  如要见到真相显示，
  就不要去考虑是或否。（铃木）

  伟大之路并无什么困难，
  但是，不要去挑拣；
  只要既不恨，也不爱，
  它就会清清楚楚显示出来……

  只要偏离了一发之差，
  就在天地间划下一条鸿沟；
  要想看到真相如何，
  就不要去反对或赞成什么。（布莱思）

  （原偈：至道无难，惟嫌拣择。但莫憎爱，洞然明白。毫厘有差，天地悬隔。欲得现前，莫
存顺逆。）


Output:
译文一共有146行。以下是最后12行（布译为13行）的对照。
 存在与不存在相同，
 不存在与存在也一致；
 当这样的事态不能达到时，
 一定不要在那里停滞。

 一在全内，
 全也在一内——
 只要这点能够实现，
 就不用担心你不会完美！

 虔诚不会被分心，
 不分心就是虔诚——
 这不是言辞所能表达，
 因为它既非过去和将来，也非现在。（铃木）

 存在的并不存在，
 不存在的则存在。
 如果还未能掌握这一事实，
 那么你的立足处就根本站不住。

 一件事就是全部事，
 全部事也就是一件事。
 如果你确实能如此，
 那就不用担心不能完全认知。

 信心不是怀疑心，
 怀疑心也不是信心。
 所有言语都不能表达，
 因为这里没有过去，没有现在，
 也没有未来。（布莱思）

  （原偈：有即是无，无即是有。若不如是，必不须守。一即一切，一切即一。但能如是，何
虑不毕。信心不二，不二信心。言语道断，非去来今。）


Output:
这146行是禅宗以后许多代的对话的源泉。
  道信（580—651）是禅宗第四祖。与道信同时代的日本和尚道昭，是
僧璨师兄弟慧满的弟子。公元617年，道信带领他的众弟子来到吉洲（在
今江西省），此时该城正被一群盗匪所包围。奇迹出现了，盗匪看到了道
信众师徒后，即行退却，于是该城免遭劫难。公元624年道信搬迁到破头
山，此山以后被称为双峰山。
  在道信游黄梅（在今湖北省）时，遇到一儿童，气质非凡。于是道信
求得其双亲同意，让该儿在他的教诲培养下成为一名僧人，此儿即是后来
的弘忍。公元643年唐太宗想要召道信大师进京，大师前后三次回绝了皇
帝的召请。第四次太宗传旨说，大师如再不来，那么使者就要取其头来
见。大师极为平静，准备弃头不惜。不过实际上太宗却是命令使者不要去
伤害大师，之后对大师更为尊敬。道信年72岁圆寂。除弘忍（禅宗第五
祖）之外，道信另有一弟子法融（594—657），是牛头禅的创建人。
  根据《传灯录》所载（参见《大正藏》第51卷，第226—228页，及张
钟元教授英译本《佛教禅宗之源》第17—26页），牛头法融是润州（今江
苏省镇江）延陵人。19岁即已熟读了全部中国儒家经史。然后读了佛教大
部《般若经》，获得了对“真空”的深刻理解。有一天，他领悟了佛教“般
若”的道理是到达彼岸的出世渡船，于是剃了发，入隐茅山，然后又居入
牛头山幽栖寺寺北一个峭壁的山洞内，传说有百鸟来献鲜花给法融。
  唐朝贞观（627—649）中期，四祖道信从远处遥望牛头山，猜想一定
有高僧住在那里，于是就进山寻访。到达后看到法融静坐在那里，镇定自
若，根本不顾来访的客人。


Output:
四祖问他：“你在此做什么？”
  “我在沉思我心。”
  “是谁在沉思，沉思的心又是什么？”
  法融不回答，立刻站了起来，深深行了一礼。
  四祖这样解释：
  全部佛教教义的核心就是心。心是无量珍宝的源泉。一切由戒规、禅定和智慧所显示的神通
和变化都充分包含在人心内，也永不离人心。一切妨碍达到菩提而由痴心造成的烦恼业障原本空
寂，都不存在。一切因果，也都如梦如幻。人都逃不出三界，也没有菩提可求。人和万千事物、
内心和外部全都平等。大道无形，也无边界。无所思也无所虑。现在你已悟解了佛法教义，你就
不再缺少什么，你自己就无异于佛。除了让你的心自身完全解脱之外，别无其他成佛之道。不必
要沉思，也不必要澄净此心。无所贪求，无所嗔恨，无所焦虑，无所恐惧。不受任何条件的约束
和限制，自由自在地走向任何要去之处。既不为善，也不作恶。或行或止，或坐或卧，不论见到
或遇到什么事物，都是伟大启示的奇妙作用，尽是欢乐，全无忧虑，这就称为佛。

  弘忍（602—675）年仅七岁时就被道信收纳为弟子，前后三十年之
久，从未离开其师父即禅宗第四祖。他身高八尺，气质不凡。他是湖北省
黄梅东山寺的创建人（弘忍在东禅寺传衣钵后创建东山寺）。此时，朝廷
对佛教禅宗完全开禁的日子终于到来，作为禅宗的第五祖，他也就成为能
公开传播禅宗教义的第一人，向他的五百个弟子们传授佛法。
  弘忍大师有许多优秀弟子，如神秀（？—706）、慧能（638—713）
和智诜（609—702）等，而以神秀为上座，是东禅寺的首座法师，以后成
为禅宗北支的始祖。慧能是一个食堂的役工，来自广东地区。有一众所周
知的传说，讲述了这样一个不寻常的故事：弘忍要求神秀和慧能各交一首
诗偈（佛教诗歌）给他，由他根据诗偈中所显示各人对佛法基本教义的领
悟深度来判定谁可以继承他，作为他的法嗣。神秀的偈写在寺内禅堂廊壁
上，铃木和艾伦·瓦茨的译文如下：

 身是菩提树，
 心像明亮的镜子；
 注意保持永远洁净，
 不让尘埃积在上面。（铃木译）

 身是菩提树，
 心像明亮的镜台。
 注意时时刻刻勤拂拭，
 不让沾尘埃。（艾伦·瓦茨译）

 （原偈：身是菩提树，心如明镜台，时时勤拂拭，勿使惹尘埃。）

慧能也作了一偈，请会写字的人替他写在墙壁上，偈的译文为：
 菩提不像树，
 明镜也不存在。
 根本什么都没有，
 哪里会积尘埃？（铃木译）


Output:
既无菩提树，
 也无明镜台。
 根本不存在，
 哪里会沾尘埃？（艾伦·瓦茨译）

 （原偈：菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。）


Output:
于是五祖就暗自选中慧能继承他，成为禅宗第六祖。且又劝告他离开黄
梅，远去南方。详细故事留待第二章再讲。慧能以其传世之作《六祖坛
经》而著名，近已由陈荣捷教授把它译成英文，中英文对照本由美国纽约
州牙买加圣约翰大学出版。陈教授对此两偈的译文也将在第二章中再转译
成中文。
  神秀有两个优秀弟子：普寂（651—739）和义福（658—736）。普寂
的弟子道璇（702—760）去了日本。道璇的弟子行表（722—797）是最澄
（767—822）的师父。最澄在中国时，拜马祖道一的弟子玉姥翛然为师，
学习佛法。道璇把禅宗北支的教义带去日本，而最澄则把禅宗南支六祖的
教义带到日本。最澄又曾拜访了中国天台宗的许多大师。中国天台宗认龙
树为第一代始祖，九祖则是湛然（711—782）。湛然的弟子是道邃，道邃
的弟子即是最澄。最澄回日本后成为日本天台宗的创建人。但出于对他中
国师父的尊敬，就公认道邃为日本天台宗的荣誉始祖。
  再回到牛头山这一宗，其传承世系如下：
  （1）法融（594—657）
  （2）智岩（600—677）
  （3）慧方（629—695）
  （4）法持（635—702）
  （5）智威（646—722）
    （6）慧忠（683—769）
    慧忠的师兄弟是玄素，玄素的弟子则是径山道京（714—792）。
    五祖弘忍的弟子除神秀和慧能外，还有一位是智诜（609—702）。智
诜的法嗣相继为：
    （1）处寂（665—732）
    （2）无相（684—762）
    （3）无住（714—774）
六祖和他的众弟子将是第二章的主题内容。
    在本章结束之前，把当初朝廷对中国禅宗最早的六位祖师的敕谥列举
如下：
    菩提达摩，由唐代宗（在位763—779，按另作762—779）敕谥圆觉大
师
    慧可（487—593），由唐德宗（在位780—804，按另作780—805）敕
谥大祖大师
    僧璨（？—606），由唐玄宗（在位713—755，按另作712—756）敕
谥鉴智大师
    道信（580—651），由唐代宗（在位763—779）敕谥大医禅师
    弘忍（602—675），由唐代宗（在位763—779）敕谥大满禅师
    慧能（638—713），由唐宪宗（在位806—820）敕谥大鉴禅师


Output:
慧能（638—713），由唐宪宗（在位806—820）敕谥大鉴禅师
    这里应指出，唐玄宗统治年代是713—755年，所以是先向禅宗三祖僧
璨赐谥尊号的第一位皇帝，然后方才是唐代宗向始祖菩提达摩、四祖道信
和五祖弘忍赐谥尊号。根据胡适博士《神会传》第72页中记载，在唐肃宗
（在位756—762）乾元初年，即公元758年，由郭子仪将军向肃宗举荐：
要对禅宗始祖赐谥尊号。这很可能是由于神会的请求，而神会则是慧能的
一个很有才能的弟子。不过事实上一直等到唐代宗统治年间，菩提达摩才
正式得到了赐谥尊号为圆觉大师。圆觉的含义是圆满的觉醒或领悟。二祖
慧可的赐谥尊号大祖大师，意思是伟大的缔造者。三祖由唐玄宗赐谥尊号
鉴智大师，意思是明镜般的智慧。自道信开始至慧能的谥号由大师改为禅
师。四祖的谥号为大医禅师，意思是人世间的大医师。五祖的谥号为大满
禅师，意思是大圆满。六祖由唐宪宗赐谥为大鉴禅师，意思是智慧如一面
大明镜。
  根据圭峰宗密（780—841）撰《禅门师资承袭图》中记载，神会
（670—762）是在公元770年即唐代宗大历五年获谥真宗大师尊号，然后
在公元796年即贞元十二年，再由唐德宗赐尊号为禅宗第七祖。但应注意
到，既然公布认定神会是禅宗七祖，那么他的师父慧能当然就应是禅宗六
祖了。不过事实上如前所述，要等唐宪宗即位（在位806—820）后才正式
向慧能赐谥这一尊号。
  禅宗始祖达摩来自印度，达摩之前的各代佛和祖师参见本章附录，摘
自《传灯录》（《大正藏》第51卷，第202—220页）。日文注音参考法云
慈友著《禅是永恒的生命》第284页，洛杉矶禅学中心主管教育的副校长
约翰•布科斯巴泽恩法师也提供了帮助。
                      Appendix to Chapter 1
                          第一章附录


Output:
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


Output:
Shakyamuni Butsu
                         释迦牟尼佛
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            那迦阏剌树那（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
     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


Output:
注释
 *    公元419年1月（义熙十四年），晋安帝驾崩，晋恭帝即位后改元元熙元年。
       CHAPTER 2 THE SIXTH
        PATRIARCH AND HIS
            DISCIPLES
    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 banished to Hsin-chou, the present Hsin-hsing
District in southwestern Kwangtung Province. He lost his father when Hui-
neng was three years old. The family was poor, and he peddled firewood in
the city. One day when he was twenty 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


Output:
aunt was a nun, by the name Wu-chintsang (Mujinzō). The nun read
Nirvana Sutra to Hui-neng and explained 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.


Output:
According to Lieh-dai Fa-pao Chi ( Rekidai Hōbō Ki , reprinted in
Daishō Daizōkyō , Vol. 51, page 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 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 eight 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, pages 31-43).


Output:
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 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


Output:
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. …
      At midnight Head Monk Shen-hsiu, holding a candle, wrote a verse on the wall of the
southern 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


Output:
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
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. Yet 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


Output:
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."
      As the boy led me (Hui-neng) to the southern 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.


Output:
Nor has the bright mirror any stand.
        Buddha-nature is forever clear and pure.
        Where is there any dust?"
        (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


Output: 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
three 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 the Fifth Patriarch has
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-


Output:
neng moved 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, 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 profound
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 one 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


Output:
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 forty years. He entered
nirvana in 713 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. 6, 1941, pages 40-72). Later Mrs. Ruth Fuller Sasaki translated it into


Output:
English and published it with her annotations and indices as The
Development of Chinese Zen After the Sixth Patriarch in the Light of
Mumonkan , New York, 1953. At Mrs. Ruth Fuller Sasaki's suggestion,
Dumoulin wrote A History of Zen Buddhism in German in 1959. This was
translated 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 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 Chapter 5 is entitled: Zen Patriarchs of the Early
Period. The material covered is comparable to Chapter 1 of this book. Their
Chapter 6 is entitled: The High Period of Chinese Zen. The material


Output:
covered is comparable to this chapter, starting from the Sixth Patriarch. To
quote from Dumoulin-Peachey: A History of Zen Buddhism , page 94:


Output:
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 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 Taoists speak of the
   universe. Nonetheless his cosmology stays within the Buddhist framework. The combination of
   the concepts of self-nature (svabhava ), Buddha-nature, 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


Output:
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 immediately,
   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).
     There was one reference that the Emperor Te-tsung (Tokusō) in the


Output:
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 , pages 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 (Kataku Jinne, 670-762)
    (2) Tzu-chou Chih-ju (Jishū Chijo, 749-834)
    (3) I-chou Nan-yin (Ekishū Nan'in)
    (4) Sui-chou Tao-yuan (Suishū Dōen)
    (5) Kuei-feng Tsung-mi (Keihō Shūmitsu)
The lineage of Hua-yen School can be given as follows:
    (1) Fa-shun (Hōjun, 557-640)
    (2) Yun-hua Chih-yen (Unka Chigen, 602-668)
    (3) Hsien-shou Fa-tsang (Kenshu Hōzō, 643-712)
    (4) Ching-liang Cheng-kuan (Seiryō Chōkan, 738-839)(5) Kuei-feng
Tsung-mi (Keihō Shūmitsu, 780-841)


Output:
Tsung-mi (Keihō Shūmitsu, 780-841)
    (6) Chang-shui Tzu-hsuan (Chōsui Shisen, 965-1038) There was
another connection between Shen-hui and Ching-liang Cheng-kuan. Shen-
hui had another disciple Wu-tai Wu-min (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 (Kiun, 1840-1959), gave a
sermon at the Jade Buddha Monastery (Gyoku-Butsu-ji) in Shanghai:


Output:
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
   replied, "What have you been doing?" Shen-hui (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, pages 75-76).
From the above passage, we learned that Abbot Hsu Yun (Kiun, 1840-
1959), who lived to one hundred and twenty 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) lived very long and was


Output:
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) studied in the Tien-
tai School under its Seventh Patriarch Tien-kung Hui-wei (TenkūE'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 Province). He was known as Chen-chueh Ta-shih
(Shinkaku Daishi). He left posterity with his "Cheng-tao-ke" ("Shōdōka").
The following lines were taken from R. H. Blyth: Zen and Zen Classics ,
Vol. 1, page 107:


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 Tsao Chi,
       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, page 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:


Output:
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 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 prostrated himself, and then soon after bade
    farewell to the Patriarch.


Output:
Nan-yueh Huai-jang (Nangaku Ejō, 677-744) was the founder of the
Nangaku Branch. According to the Lamp Records ( Daishō Daizōkyō , Vol.
51, pages 240-241), the following conversation took place between Enōand
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."


Output:
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.
     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 fifteen years. Ejō's dharma-heir was Ma-tsu Tao-i (Baso
Dōitsu, 709-788). 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


Output:
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)
     Ta-chu Hui-hai (Daishu Ekai)
     Yu-lao Hsiao-jan (Gyokurō Kyūnen)
     Yen-kuan Chi-an (Enkan Saian, 750?-842)
    Kuei-tsung Chih-chang (Kisū Chijō)
    Wu-hsieh Ling-mo (Gosetsu Reimoku, 747-818)
    Nan-chuan Pu-yuan (Nansen Fugan, 748-834)
    Hsi-tang Chih-tsang (Saidō Chizō, 735-814)
    Ta-mei Fa-chang (Daibai Hōjō, 752-839)
    Chang-ching Huai-hui (Shōkei Eki, 756-815)
    Go-hu Ta-yi (Gako Daigi, 746-818)
    Hsing-shan Wei-kuan (Kōzen Ikan, 755-817)
    Fen-chou Wu-nieh (Bunsō Mugyō, 760-821)
    Pang Yun (Hō Kōji, d. 811)
    Teng Yin-feng (Tō Impō) 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).


Output:
Kuei-shan and his disciple Yang-shan Hui-chi (Kyōzan Ejaku, 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), Changsha
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).
     Besides Lin-chi I-hsuan (Rinzai Gigen), ōbaku had other disciples:


Output:
Mu-chou Tao-tsung (Bokujū Dōshō, 780?-877?), Pei Hsiu, the Prime
Minister (Haikyū Shōkoku), 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 Chapter 3.
The Lin-chi or Rinzai School is presented in Chapter 4.
     While the Nangaku Branch was the subject of R. H. Blyth's Zen and
Zen Classics , Vol. 3, the Seigen Branch was the subject of Vol. 2. In his
Preface to Vol. 2, R. H. Blyth wrote:


Output:
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 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) 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).
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 foundation 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"


Output:
(go'i) in the Sōtō School.
     Sekitō's disciples were:
     (1) Yueh-shan Wei-yen (Yakusan Igen, 751-834)
     (2) Tien-huang Tao-wu (Tennō Dōgo, 748-807)
     (3) Tan-hsia Tien-jan (Tanka Tennen, 739-824)
     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).
     Tanka Tennen's disciple was Tsui-wei Wu-hsueh (Suiba Mugaku),
whose disciple 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 disciples were: (1) Hsueh-feng I-tsun (Seppō Gison, 822-908),


Output:
(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 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


Output:
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.
     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


Output:
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 Toutzu I-ching (Tōsu Gisei,
1032-1083) became the dharma-heir of DaiyōKeigen 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, 1043-1118). Fuyō's dharma heirs were: Tan-hsia Tzu-chun
(Tanka Shijun, 1064-1119), 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


Output:
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, page 6. The Chinese text appeared on page 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 on not only in China, but also in Japan.
     In the Sōtō School in China, Rokumon's heirs led to the Chiao-
shan(Shōzan) line 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 theōbaku


Output:
School. The second line started from Jōji Myōrin (1201-1261) and
continued for fourteen generations to Kōan Ensei, who started the Ku-shan
(Kozan) line. The Kozan line (See Chart VI A) has flourished to the present
day. According to Star-Lamp Records edited by Abbot Hsu Yun (Kiun,
1840-1959), the Kozan line continued to Abbot Hsu Yun, and his dharma-
grandson, Abbot Ling-yuan (Reigen, 1902- ), 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- ).
    From Chart VI, Genyū Shōden (1549-1614) had another disciple,
Ten'in Enshū (1575-1635), whose disciple was Gyokurin Tsūshū (1614-
1675). Gyokurin Tsūshū was recognized prominent as the founder of Kao-
min Temple (Kōmin-ji), Yangchow, Kiangsu. The Kao-min (Kōmin) line
leads to Abbot Lai-Ko(Raika, 1881-1953), another prominent Zen Master
of the Rinzai School in China. (See Chart VI B).
      贰 六祖及其众弟子


Output:
贰 六祖及其众弟子
  禅宗第六祖慧能（638—713）未出家时俗姓卢，祖居范阳（在今
北京西南。译者注：范阳为河北省涿县）。唐武德（618—626）中
期，父亲被贬官，流放到新州（今广东省新兴县东）。慧能3岁时，父
亲去世，家里很穷，长大后就在城里卖柴度日。在他20岁时，有一
天，听到一旅客在读《金刚经》，旅客告诉他，五祖弘忍正在黄梅
（在今湖北省）讲解《金刚经》。慧能听后深有感悟，求其母亲准许
他北行千里去拜师。在北行途中到达韶州时，遇见一人名刘志略。刘
的姑母是一尼姑，法名叫无尽藏。尼姑读《涅槃经》给他听，并向他
解释经中意义。慧能不识字，却听得懂经中意义，感受很深。尼姑
问：“你不识字，怎么能听得懂经中的意义呢？”慧能说：“佛法妙理不
在文字上。”尼姑大为惊异，告诉乡里人说，此人很不寻常，是一得道
之人，应该对他尊敬和供养。于是众人就把当地的宝林古寺修缮好，
请慧能住进去，为大家讲佛法。一天，他想到自己原来的目的是要去
求大法，怎么能到此为止、半途而废呢？第二天就告别离去，继续北
行。到达乐昌县时，遇到了智远禅师，智远告诉他说，来自西方印度
的菩提达摩曾在黄梅传授衣钵心印，现已传到了第五代弘忍大师，应
该到东禅寺去拜师求教。慧能大约是在660年到达了黄梅，然后在661
年离开了那里。
  根据《大正藏》第51卷第182页《历代法宝记》中的记载，慧能到
达黄梅时，年方22岁。第一次拜谒弘忍禅师时，师问：“你从何处
来？”答：“来自新州，愿作佛。”弘忍说：“新州是南蛮之地。”慧能
答：“虽是南蛮人，同样也有佛性，与师父的佛性能有什么差别呢？”
这给弘忍禅师留下了很深刻的印象，于是就接受了他，不过只是安排
他去磨坊踏碓（舂米的石具），让他干了八个月的活。
  慧能传给后世的《坛经》中关于弘忍向慧能传授衣钵的故事如下
（参见陈荣捷教授的《坛经》译本第31—43页，美国纽约牙买加圣约
翰大学出版社，1963）：


Output:
有一天，五祖突然召集弟子们都来到他面前。众弟子到齐后，五祖就说：“我要对大家
讲，生与死是十分严肃的大事，你们终日做功课，企求福德。不过你们事实上并没有努力去
寻求如何脱离生死苦海，获得自由自在。如已迷失了自己本有的佛性，那么福德又怎能拯救
你们呢？你们大家都要用自己本心所固有的佛性智慧，回自己室内去深入思考，每人写一首
诗偈交给我。等我看后就会决定究竟谁确能领悟佛性的根本，我就会将衣钵和禅宗佛法传授
给他，成为禅宗第六祖。大家都快快回去吧！”
  神秀是首座教授师（于706年去世），心想：“大家都不想呈上诗偈以表示所领悟的佛
性，因为我已是教授师了。但如果我也不呈上诗偈来表示我心中所领悟的佛性，那么师父又
怎能知道我对佛性领悟程度的深浅呢？所以我还是应该向师父呈上诗偈来表示我心中的领
悟……如果我不呈诗偈来显示我的领悟，那我就永远得不到佛法的传授了。”他想了很久，觉
得这件事毕竟太难了。就这样一直等到半夜，想趁此时不让任何人看到，悄悄走到禅堂南面
房廊处，在墙壁上写下一首诗偈，来显示其心中的领悟，盼望能得到佛法的传授……
  就在半夜无人看见时，首座神秀手持蜡烛，在南廊墙壁上写诗偈如下：
  身体是一颗完美的智慧之树（菩提树），
  心就像明亮的镜台。
  时时刻刻都要勤加拂拭，
  不让它沾染尘埃。
  （此偈原文为：身是菩提树，心如明镜台。时时勤拂拭，莫使有尘埃。）
  ……五祖突然见到此偈，读后就对一位宫廷画师（原被请来准备在壁上画佛经故事的）
说：“我给钱三万，劳驾你远道而来，深表感谢。不过，现在我们又不想画了。《金刚经》上
这样说：‘所有事物的相状，都是虚妄不实的假象。’不如就把此偈保留在这里，好让众多迷悟
之人能经常读到它。如果确能按照它去修行，那就不会堕入三恶道中（地狱、饿鬼和畜
生），这样按照佛法去修行的人就会得到很大的福。”
  随后，五祖就叫首座神秀来到禅堂，问：“此偈是你写的吗？如果是你写的，你应能得到
佛法的传授。”
  首座神秀答：“请宽恕我，这确实是我写的。但弟子不敢妄求禅法的继承，只望师父慈
悲，审察一下弟子是否略有粗浅智慧，能稍微悟解根本的佛性大意。”
  五祖说：“你写的这首诗偈表示你虽有所悟解，但还不能说已经完全透彻，只可以说已到
了大门口，却还未能入门。一般人遵照你这首诗偈去修行，当然不会没有收获。但仅仅持这


Output:
了大门口，却还未能入门。一般人遵照你这首诗偈去修行，当然不会没有收获。但仅仅持这
样的看法，要想求得最高最透彻的智慧，那还是无效的，必须要进入真理大门的里面去认识
自己本有的佛性。现在回去继续思考一两天，再作一首诗偈给我。如果你确已跨进了真理大
门，认识了自己本有的佛性，那我就可以把衣钵和佛法传授给你了。”
   有一童子，带引慧能来到南面房廊下，即向壁上那首诗偈参拜致礼。慧能不识字，请人
读给他听，听后马上理解了诗中的基本大意。于是慧能也作了一首诗偈，再请一识字的人把
它写在西面房廊的墙壁上，表白自己所认识的本心。任何人如果不明白自己本心，那么学佛
法也是无用的。如果能明白了自心并认识了本性，那就会立即领悟佛法的根本。慧能的诗偈
是：
   完美透彻的智慧根本没有什么树，
   明亮的镜子也根本没有什么台。
   佛性永远是洁净的，
   哪里会有什么尘埃？
   （此偈原文为：“菩提本无树，明镜亦非台。佛性常清净，何处惹尘埃？”《坛经》中记
载另一诗偈，这里从略。）
   五祖见了此诗后，顿时觉得只有慧能方才是真正能领悟佛性大意的人，但又怕众人不服
气，会给慧能带来麻烦。所以不想明讲，只对众人说：“这首诗偈最终也没有完全领悟。”
   当天半夜，五祖把慧能叫到禅堂内，向他讲解《金刚经》，慧能听后，马上能领悟经中
要旨。就在当天深夜，五祖向慧能传授了佛法。在寺内并无任何人知晓之下，慧能就获得了
传授给他的顿悟佛法和传承衣钵。
   五祖对慧能说：“你当上了禅宗第六代祖师，这件袈裟是嗣承祖师的信物，代代相传。至
于顿悟的佛法，就只能以心传心，要通过自己的努力去达到领悟境界。”


Output:
根据《历代法宝记》记载，这一在秘密中进行的佛法传授经历了三天
三夜之后，五祖建议慧能从速离开黄梅，过长江南行。也就在三天之
后，五祖方才向众弟子宣布：佛法继承人现已去了岭南。众弟子问：
“是谁去了岭南？”法如回答说：“那是慧能。”故事还说：有一僧人名
慧明，过去做过将军，听后马上就去追赶慧能，直到大庾岭才追上
了。慧能受到惊吓，准备把衣钵让他拿去。慧明说：“我来不是要这衣
钵，请你教给我在你离开之时师父传授给你的佛法指示。”于是慧能就
向他讲授了一些心法，指示应该怎样去寻求人的本性。
  再回到《传灯录》中所载，五祖当时曾命慧能隐居于南方四会和
怀集两地之间。所以在以后16年间，慧能就平静地云游于此两地区，
传播佛法（慧能在661年离开黄梅，经历16年，即在676年到了广
州）。
  唐高宗仪凤元年（676），慧能在广州法性寺遇见一位专门讲解
《涅槃经》的印宗法师。有一天，印宗在讲经时，寺中旗幡正在风中
飘扬，有两名僧人发生了争辩。一人坚持说风在动，另一人则说幡在
动。慧能就跟他们说：“既不是风在动，也不是幡在动，真正在动的只
是你们自己的心。”印宗听到了这一深刻见识后，就决定要向慧能学习
佛法。677年的正月十五日，印宗法师为慧能剃了发，在二月八日慧能
又在法系祖师智光那里受了戒。
  整整一年后，慧能被邀请返回韶州的宝林古寺。韶州刺史韦琚就
邀请他到大梵寺去讲经说法。在他的讲解中，特别着重指出，众生都
有佛性，人的本性原来都是很纯洁清净的。只要按自己的本性去修
行，他就将等同于佛。所以不需向外界去求佛，而应该向自己的本性
来求佛。所有佛性、所有佛法和所有经文都是内在固有的。
  六祖慧能在韶州居住了近四十年，于713年圆寂，终年76岁，朝廷
敕谥尊号为大鉴禅师。
  S. J.海因立希·杜慕林研究了公案集《无门关》，该集反映了约五
百年间的中国禅宗史。然后他就用德文写了中国佛教禅宗史的纲要，
出版于《纪念集》系列中（1941年版，第6卷，第40—72页）。后来再
由罗丝·富勒·佐佐木夫人把它译成英文，1953年在纽约出版：《中国
禅宗在第六祖以后的发展——在〈无门关〉启示下》，附有她的注解
和索引。在罗丝·富勒·佐佐木夫人的建议下，杜慕林在1959年又用德
文写了《佛教禅宗史》，并由保罗·披切译成英文，1963年由纽约潘塞
恩图书出版公司出版。在该书开头四章中论述的内容是：（1）早期佛


Output:
恩图书出版公司出版。在该书开头四章中论述的内容是：（1）早期佛
教和小乘佛教的神秘要素；（2）大乘佛教内部的神秘性；（3）大乘
佛经与禅宗；（4）中国禅宗的冀望。读本书之前，推荐读者最好先去
读一下杜慕林著、保罗·披切译的《佛教禅宗史》，尤其是开头的四
章。
  该书第五章为“禅宗初期祖师”，内容与本书第一章相似。第六章
为“中国禅宗兴盛期”，内容与本章相仿，即从六祖开始讲起。下文引
自该书第94页：


Output:
大乘佛教哲学肯定可以看作是慧能玄学思维的第一源泉。在其思想的表达和发展中，人
们还可找到很多中国本身文化遗产内容。例如，当他用物与物性的概念来解释沉思与智慧之
间的关系时，他实质上就把佛教内容注入中国模式之中。同样，当他谈及佛法世界时，也就
非常像中国道家谈论宇宙一样。不过他的宇宙观当然还是在佛教框架之内。有关自性、佛性
和佛性认识等概念的结合，都可预期在大乘佛经中找到。所以也很难在慧能的说教中找到有
什么完全崭新的内容。不过，即使说他所宣示说教的许多内容都是本来早已有的，我们却仍
应承认他的原创性，但不是思想家而是玄秘主义的原创性。就好像玄秘大师埃克哈特的说教
源自学院哲学、教会神父和新柏拉图主义，把它们重新系统化地表达在他的玄秘主义中，慧
能同样也是在他个人认识和经验上吸收了大乘佛教的玄学体系，再丰富和充实了道家学说的
影响，以传教士的热心激情来传教播道。
  慧能和他的宗派对于领悟启示的内容在哲学上的详尽阐述却并无多大关心。在他们看
来，一切都取决于自我解脱的经历。实现启示领悟就会带来最终的解脱。这种顿悟的经历，
就好像人在饮水时立刻就知道是暖是冷一样，任何言词都没用。


Output:
根据艾伦·瓦茨《禅道》第88页，可以对佛教禅宗的要旨总结为以下几
点：（1）对外说教，背离过去传统；（2）不以语言文字为基础；
（3）直指人的内心；（4）窥见人的本性而获得了佛性。
  在继承慧能的许多法嗣中至少有五人比较卓越：
  （1）荷泽神会（670—762）
  （2）南阳慧忠（？—775）
  （3）永嘉玄觉（665—713）
  （4）南岳怀让（677—744）
  （5）青原行思（？—740）
  根据胡适博士所著《神会传》，神会生于670年，于762年圆寂，
高寿92岁。他参与了禅宗南北两个宗派之间激烈的论争并获得了胜
利，这就最终确定了慧能作为禅宗六祖的地位。
  根据记载，唐德宗贞元十二年（796）向神会赐谥，尊号为禅宗第
七祖，见胡适《神会传》第70—71页。不过这一荣誉称号在佛教禅宗
史上也不算非常重要。荷泽神会分支（称为荷泽宗）的第四代法嗣圭
峰宗密（780—841）被尊为中国华严宗的第五祖。其传承世系如下：
  （1）荷泽神会（670—762）
  （2）磁州智如（749—834）
  （3）益州南印
  （4）遂州道圆
  （5）圭峰宗密
华严宗的传承世系如下：
  （1）法顺（557—640）
  （2）云华智俨（602—668）
  （3）贤首法藏（643—712）
  （4）清凉澄观（738—839）
  （5）圭峰宗密（780—841）
  （6）长水子璇（965—1038）
在神会与清凉澄观之间还有另一个传承关系，即神会的另一弟子五台
无名（722—793）也是澄观的师父。这里还可以提一下，益州南印还
有一个弟子是东京神照（776—838）。
  近代中国禅宗大师虚云大师（1840—1959）在上海玉佛寺讲道时
曾说：


Output:
有一次七祖神会问六祖慧能：“应怎样去修行方能不堕入尊卑上下的等级？”六祖问：“你
是怎样做的呢？”神会答：“我并没有去学习践行圣人的真理！”六祖问：“那么你是属于哪一
等级呢？”神会答：“即使圣人真理也未存在，哪里还有什么等级呢？”六祖听了这些应答，对
神会的悟解深度留下了非常深的印象。（见张澄基：《禅宗的修行》，第75—76页）
由上面这段，我们可知活到近120岁高龄的虚云大师（1840—1959）不
仅承认神会为禅宗第七祖，而且还引用此段慧能与神会之间的对话，
对禅学学子们进行一次有意义的讲课。
  南阳慧忠（？—775）很长寿，为很多大师所尊敬。他是国师，唐
肃宗（在位756—762）和唐代宗（在位763—779）都是他的弟子。他
在唐代宗大历十年圆寂。
  永嘉玄觉（665—713）与左溪玄朗（673—754）一起师事天台宗
七祖天宫慧威。左溪后为天台宗第八祖，他鼓励永嘉去拜见韶州（今
广东省）曹溪的慧能大师，向他致敬。永嘉被称为真觉大师，他留给
后世一首《证道歌》，以下几行引自R. H.布莱思《禅与禅宗经典》第
1卷第107页：

  真正有智慧的人，一直平静，不动心。
  既不排除幻想，也不苦苦去求真。
  无知在本质上就是佛性。
  我们虚幻之体就是这世界之身。
  ……
  自从那时我认知了来曹溪之路，
  我也认知了已无关于生和死。
  行即禅，坐即禅；
  或谈吐或无语，或动或静止，
  精髓所在是安稳松弛。
  ……
  一切原则均非原则；
  无关于心灵直觉。
  ……
  它永不离此地，而永远完美无缺。
  你到处去找它，但就是见不到它。
  你不能得到它，但又不能脱离它。
  你什么都不做时，啊！它就在那里！
  你不作声时它在讲，你在讲时它默默无语。
这里的“它”当然就应是“道”或“路”。
  在《坛经》中讲述了永嘉拜见慧能时的故事（亦见R. H.布莱思：
《禅与禅宗经典》第1卷，第105页）。慧能是读了《金刚经》而得到
了启悟，永嘉则是读了《维摩诘经》而得到了启悟。但两人都坚持认
为他们的启悟是来自内心，而并不是来自读经。
  R. H.布莱思在其书中的译文如下：


Output:
永嘉围着六祖绕行了三周，不向六祖施礼，而只是振动手中有铁环的锡杖。六祖问：“僧
人有三千种威仪，八万条详细的戒行。请问尊座来自何地？为什么这样自信和傲慢？”永嘉
答：“生死事至关重大，万物又迅速变化，永不止息。”慧能问：“为什么不去体会和掌握‘无
生’和‘无时’？”永嘉答：“不生不灭就是本体，‘无时’即在掌握。”五祖表示赞同说：“确是这
样，确是这样！”于是永嘉就遵照规定的礼仪，向六祖礼拜，然后马上辞别而去。

  南岳怀让（677—744）是禅宗南岳支系的创建人。根据《传灯
录》所载（见《大正藏》第51卷，第240—241页），在慧能与南岳怀
让之间有一段对话如下：

  慧能问：“你来自何地？”
  怀让答：“来自嵩山。”
  慧能说：“什么物，与么来？”
  怀让说：“说似一物即不中。”


Output:
这些内容出自S. J.海因立希·杜慕林著的《中国禅宗的发展》，由罗丝·
富勒·佐佐木从德文译成英文，纽约州的美国第一禅堂于1953年出版。
  公元713年，即唐玄宗先天二年（睿宗传位于玄宗后改元先天），
怀让迁居衡山，住在般若寺。应注意到，慧能的圆寂也是在713年，据
记载怀让侍从于慧能左右已有十五年之久。怀让的法嗣是马祖道一
（709—788），马祖原在传法院终日坐禅沉思。怀让禅师见到了，问
他：“你坐禅在求什么？”马祖答：“为求成佛。”怀让就拿了一块砖，
试图去磨光它。马祖问：“大师在做什么？”师答：“我要把它磨作镜
子。”马祖问：“怎么能把砖磨成镜子呢？”怀让说：“磨砖不能成镜，
那么坐禅又怎样能成佛呢？”马祖恍然大悟，他后来有很多弟子，其中
如：
  百丈怀海（720—814）
  大珠慧海
  玉姥翛然
  盐官齐安（750？—842）
  归宗智常
  五泄灵默（747—818）
  南泉普愿（748—834）
  西堂智藏（735—814）
  大梅法常（752—839）
  章敬怀晖（756—815）
  鹅湖大义（746—818）
  兴善惟宽（755—817）
  汾州无业（760—821）
  庞蕴（？—811）
  邓隐峰百丈怀海（720—814）有几位弟子如下：（1）沩山灵祐
（771—853），（2）黄檗希运（？—850），（3）长庆大安（793—
883），（4）大慈寰中（780—862）。沩山和他的弟子仰山慧寂（807
—883）是沩仰宗的创建人。黄檗希运是临济义玄（？—866）的师
父，而临济则是临济宗的创建人。
  玉姥翛然是日本僧人最澄（767—822）的师父，最澄即是日本天
台宗的创建人。盐官齐安（750？—842）是义空和道助两人的师父，
两人都被邀请去了日本。
  归宗智常只有一个弟子高安大愚。南泉普愿（748—834）则有好
几个法嗣：赵州从谂（778—897）、长沙景岑（788—868）和大夫陆
亘（764—834）。大梅法常（752—839）有一弟子是杭州天龙，天龙
有一弟子是俱胝。
  黄檗的弟子除临济义玄之外，其他还有：睦州道纵（780？—
877？）、相国裴休、乌石灵观以及千顷楚南。沩山弟子除仰山慧寂之
外，其他还有香严智闲和灵云志勤。长庆大安有两弟子：灵树如敏
（？—918）和大隋法真。
  南岳支系和沩仰宗将在第三章、临济宗则将在第四章中叙述。


Output:
（？—918）和大隋法真。
  南岳支系和沩仰宗将在第三章、临济宗则将在第四章中叙述。
  南岳支系是R. H.布莱思《禅与禅宗经典》第3卷的主题，而青原
支系则是该书第2卷的主题。布莱思在第2卷序言中写道：


Output:
本卷的要旨是叙述从慧能到云门的禅宗历史，也就是禅宗世系分支中的青原支系。不过
读者在这里可读到一些更有趣的内容，即有关各代祖师的轶事精选。如《碧岩集》、《无门
关》和《从容录》都是根据这些轶事编写的。这三篇作品就好像是最佳诗人的最佳诗篇选
集，会给我们提供有关中国禅宗大师们一部分非常崇高的见解和观点。


Output:
青原行思（？—740）是禅宗青原系的创建人，或许也是六祖慧能
的首座弟子。六祖虽然向他传授了衣钵，但并未明确指定他是继承
人，虽将珍贵的禅宗传统信物交给了他，不过仍留在曹溪寺内，镇守
山门。
  青原的法嗣是石头希迁（700—790），著有《参同契》和《草庵
歌》。在《参同契》中石头称佛是大隐者，称所有事物的意义和基础
为精神本原（“灵源”）。石头在《参同契》中阐述了对立双方“事”和
“理”、“明”和“暗”的辩证关系，在分解后可以提升到更高层次的统一
整体，这可以认为是走向石头宗随后“五级”原理的根本基础或第一
步。
  石头的弟子有：
  （1）药山惟俨（751—834）
  （2）天皇道悟（748—807）
  （3）丹霞天然（739—824）
  药山的弟子有：（1）云岩昙晟（782—841），（2）道吾圆智
（769—835），（3）船子德诚。而云岩昙晟的弟子洞山良价（807—
869 ） 则 是曹 洞宗 的 创 建 人。道吾圆智的弟子是石霜庆诸（807—
888），船子德诚的弟子则是夹山善会（805—881）。
  丹霞天然的弟子是翠微无学，翠微的弟子是投子大同（819—
914）。
  天皇道悟是龙潭崇信的师父，龙潭的弟子是德山宣鉴（782—
865）。德山的弟子有：（1）雪峰义存（822—908），（2）岩头全奯
（828—887），（3）感潭资国。雪峰的弟子则有（a）玄沙师备（835
—908）；（b）云门文偃（864—949），是云门宗的创建人；（c）保
福从展（？—928）；（d）长庆慧稜（854—932）；（e）翠岩令参；
（f）鼓山神晏（863—939）。
  玄沙师备是罗汉桂琛（867—928）的师父，桂琛的弟子法眼文益
（885—958）是法眼宗的创建人。法眼有一弟子天台德韶（891—
972），天台的弟子是永明延寿（904—975）。
  云门的弟子有：香林澄远（？—987）、洞山守初（910—990）、
巴陵颢鉴和德山圆密。香林是智门光祚（？—1031）的师父，智门的
弟子是雪窦重显（980—1052）。雪窦写了一百首禅诗，《碧岩集》就
是在这些诗的基础上写成的。雪窦的法嗣天衣义怀（993—1064）有两
弟子：慧林宗本（1020—1099）和圆通法秀（1027—1090）。
  洞山良价的弟子有：（1）曹山本寂（840—901），（2）云居道


Output:
洞山良价的弟子有：（1）曹山本寂（840—901），（2）云居道
膺（？—902），（3）九峰普满，（4）龙牙居遁（835—923），
（5）疏山匡仁（837—909），等等。
  洞山良价和曹山本寂是曹洞宗的创建人。曹山本寂的弟子是曹山
慧霞，慧霞的弟子是华严正慧。云居道膺的弟子是同安道丕（889—
955）和云居怀岳。九峰普满的弟子是同安威，同安威的弟子有同安观
志和陈州石镜。同安观志的弟子是梁山缘观和陈州灵通。梁山的弟子
是大阳警玄（943—1027）。大阳很老时还未能找到合适的后继法嗣，
拜托福山法圆（991—1067）代他找一个合适者。于是投子义青（1032
—1083）成为继承大阳警玄衣钵的法嗣。投子的尊号是妙续大师，意
思是妙心相续不绝。投子的弟子是芙蓉道楷（1043—1118）。芙蓉的
法嗣有丹霞子淳（1064—1119）、鹿门自觉（？—1117）和枯默法
成。丹霞的众多法嗣在中国南方传道兴旺，其第四代弟子是天童如净
（1162—1228）。天童的弟子道元希玄成为日本曹洞宗的始祖。至于
鹿门自觉的众后嗣则兴盛于中国北方，他的世系继续不断传到心越兴
俦（1642—1696），心越也去了日本。
  上述曹洞宗在中国的传承世系来自《景德传灯录》，见拙著《禅
宗师承记》。


Output:
有一刘某，十分崇拜石头希迁，曾说：在江之西有马祖道一是大师，在湖之南有石头希
迁是大师。百姓众人群集去到那里朝拜大师，谁没有去拜见这两位大师就会自认愚昧无知。


Output:
上文引自S. J.海因立希·杜慕林《中国禅宗的发展》（由罗丝·富勒·佐
佐木译成英文，纽约州美国第一禅堂出版）1953年版第6页；《禅宗师
承记》第46页。
  中国禅宗的南岳和青原两大支系同时发展，一起繁盛兴旺。后又
发展成为五个宗系，其中临济和曹洞两宗，则不仅在中国，而且在日
本也都继续不断繁衍兴盛。
  曹洞宗在中国，由鹿门自觉的众多法嗣一直传到焦山系，继续兴
盛，直到今天（见附表X和X A）。
  与曹洞宗相平行，临济宗在中国也可由圆悟克勤（1063—1135）
传承到无准师范（1178—1249），于是再分为两个长支系（见附表
VI）。第一分支自雪岩祖钦（1216—1287）开始，继续传了十五代，
到隐元隆琦（1592—1673）去了日本，成为日本黄檗宗的创建人。第
二分支自净慈妙伦（1201—1261）开始，连续传了十四代到高庵圆
清，开始创建了鼓山系，鼓山系（见附表VI A）一直兴盛到今天。根
据虚云大师（1840—1959）编著的《星灯集》，鼓山系一直传到虚云
大师和他的第二代法嗣灵源方丈（1902—    ），灵源是台湾基隆大觉
寺的创建人。
  书中有一照片是本书作者在拜访灵源法师时，与圣严法师在一起
的合影留念。
  根据附表VI：幻有正传法师（1549—1614）另有一弟子天隐圆修
（1575—1635），天隐有一很卓越的弟子玉琳通琇（1614—1675），
是江苏扬州高旻寺的创建人。高旻系传至来果方丈（1881—1953），
是临济宗在中国的另一位卓越的禅宗大师（见附表VI B）。
  CHAPTER 3 THE NANGAKU
   BRANCH AND THE IGYŌ
         SCHOOL
     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


Output:
Seigen Branch.
     In Chapter 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:


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


Output:
The English translation was taken from The Way of Zen by Alan W. Watts,
page 110. The Chinese version was quoted in History of Chinese Zen
Masters by Y. H. Ku, page 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 twelve 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, page
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."

So in Ejō's case, he remarked:


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)
   receives my eyebrows, dignified in appearance. One person (Chih Ta) receives my eyes, swift in
   looking around. One person (Tan Jan) receives my ears, deft in hearing reason. One person(Shen
   Chao) receives my nose, well versed in sensing odor (chi). One person (Yen Tsin) receives my
   tongue, able in making speeches. One person (Tao-i) 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 dharmaheir
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, pages 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 following biographical notes concerning Baso Dōitsu. (See Chang:
Original Teachings of Ch'an Buddhism , Pantheon Books, 1969, pages 148-
152).


Output:
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."
         …
         "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."

Then the assembly was asked to hear Master Baso's gāthā:


Output:
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)
     Ta-chu Hui-hai (Daishu Ekai)
     Yu-lao Hsiao-jan (Gyokurō Kyūnen)
     Yen-kuan Chi-an (Enkan Saian, 750?-842)
     Kuei-tsung Chih-chang (Kisū Chijō)
    Wu-hsieh Ling-mo (Gosetsu Reimoku, 747-818)
    Nan-chuan Pu-yuan (Nansen Fugan, 748-834)
    Hsi-tang Chih-tsang (Saidō Chizō, 735-814)
    Ta-mei Fa-chang (Daibai Hōjō, 752-839)
    Po-chang Wei-cheng (Hyakujō Isei)
    Pan-shan Pao-tsi (Banzan Hōseki)
    Ma-ku Pao-che (Mayoku Hōtetsu)
    Lu-tsu Pao-yun (Roso Hōun)
    Chang-ching Huai-hui (Shōkei Eki, 756-815)
    Go-hu Ta-yi (Gako Daigi, 746-818)
    Fu-yung Ta-yu (Fuyō Daiyu)
    Hsing-shan Wei-kuan (Kōzen Ikan, 755-817)
    Fen-chou Wu-nieh (Bunsō Mugyō, 760-821)
    Pang Yun (Hō Kōji, d. 811)


Output:
Pang Yun (Hō Kōji, d. 811)
    Teng Yin-feng (Tō Impō)
    Fu-kuang Ju-man (Bukkō Nyoman)
    Po-chang Huai-hai (Hyakujō Ekai, 720-814) became a monk when he
was twenty 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 ears for three
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 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


Output:
version, see D. T. Suzuki: Essays in Zen Buddhism , First Series, 1949,
1961, page 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 Monastery" (Hyakujō shingi) in about the middle of the Tang
Dynasty. These regulations were preserved today in a compilation by
imperial order in the Yuan Dynasty. (See Daishō Daizōkyō , No. 2025).
     Chang-ching Ta-an (Chōkei Daian, 793-883) asked Hyakujō: "I wish


Output:
to know about Buddha; what is he?" Hyakujō answered: "It is like seeking
for an ox while you are riding on it." Daian: "What shall I do after I know?"
Hyakujō: "It is like going home riding on it." Daian: "How can I behave in
accordance with the Dharma?" Hyakujō then told him: "You should behave
like a cow-herd, who carries a staff and sees to it that his cattle would not
wander away into somebody else's rice-fields." This story was referred to
frequently in Zen literature, and The Ten Cow-herding Pictures showed the
upward steps of spiritual training in a systematic way. These steps are: (1)
Looking for the Cow; (2) Seeing the Traces of the Cow; (3) Seeing the
Cow; (4) Catching the Cow; (5) Herding the Cow;(6) Coming Home on the
Cow's Back; (7) The Cow Forgotten, Leaving the Man Alone; (8) The Cow
and the Man Both Gone Out of Sight; (9) Returning to the Origin, Back to
the Source; and (10) Entering the City with Bliss-bestowing Hands.
     The following anecdote was described by R. H. Blyth in his Zen and


Output: Zen Classics , Vol. 3, Chapter 4:


Output:
A monk asked Hyakujō, "What is the Buddha?"
       Hyakujō asked the monk, "Who are you?"
       The monk said: "I am I."
       Hyakujō said: "Do you know this 'I' or not?"
       The monk replied: "Clearly."
       Hyakujō held up the mosquito flapper and said: "Do you see this?"
       "I do," said the monk.
       Hyakujō said: "I have no word."


Output:
He was a great teacher, as well as a great organizer, emphasizing discipline
in a Zen temple. Hyakujō had many excellent disciples, among them:
     Kuei-shan Ling-yu (Isan Reiyū, 771-853)
     Huang-po Hsi-yun (ōbaku Kiun, d. 850)
     Chang-ching Ta-an (Chōkei Daian, 793-883)
     Ta-tzu Huan-chung (Daiji Kanchū, 780-862) Kuei-shan Ling-yu (Isan
Reiyū) and his disciple, Yang-shan Hui-chi(Kyōzan Ejaku, 807-883), were
the founders of the Kuei-yang (Ikyō or Igyō) School. Huang-po Hsi-yun
(ōbaku Kiun) was the teacher of Lin-chi I-hsuan (Rinzai Gigen, d. 866),
who founded the Lin-chi (Rinzai) School. Kuei-shan (Isan) had other
disciples: Hsiang-yen Chih-hsien (Kyōgen Chikan), Ling-yun Chih-chin
(Reiun Shigon), and Ching-shan Hung-yin(Keizan Kōin). ōbaku's other
disciples were: Mu-chou Tao-tsung (BokujūDōshō), Pei Hsiu, the Prime
Minister (Haikyū Shōkoku), O-shih Ling-kuan (Useki Reikan), and Chien-
ching Tsu-nan (Senkei Sonan). Mu-chou was also known as Chen Tsun-su


Output:
(Chin Sonshuku, 780?-877?). Chōkei's disciples were: Ling-shu Ju-min
(Reiju Nyobin, d. 918), and Ta-sui Fachen (Daizui Hōshin).
    Ta-chu Hui-hai (Daishu Ekai) was the author of Tun-wu Ju-tao Yaomen
Lun ( Tongo Nyūdō Yōmon Ron )— On the Essentials for Entering Tao
through Sudden Awakening , edited by Miao-hsieh (Myōkyō), first
published in 1374. Yu-lao Hsiao-jan (Gyokurō Kyūnen) was the Zen
teacher of the Japanese monk Saichō (767-822), founder of the Tendai
School in Japan. Yen-kuan Chi-an (Enkan Saian, 750?-842) was the teacher
of I-kung (Gikū) and Tao-chu (Dōjo), both of whom went to Japan. Kuei-
tsung Chih-chang (Kisū Chijō) had a disciple, Kao-an Ta-yu (Kōan Daigu).
Nan-chuan Pu-yuan (Nansen Fugan, 748-834) had many disciples, among
them: 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) was the dharma teacher of Hang-chou