Output:
respected Shen-hui with this title bestowed on him by the Emperor Te-tsung
in 796 A.D.
    We have mentioned six prominent disciples of Sekitō before. The first
line leads from Tien-huang Tao-wu (Tennō Dōgo, 748-807) to Hsueh-feng
I-tsun (Seppō Gizon, 822-908).
    (1) Tien-huang Tao-wu (Tennō Dōgo, 748-807)
    (2) Lung-tan Chung-hsin (Ryūtan Sūshin)
    (3) Te-shan Hsuan-chien (Tokusan Senkan, 782-865)
    (4) Hsueh-feng I-tsun (Seppō Gizon, 822-908)
Hsueh-feng's two famous disciples were: (5a) Yun-men Wen-yen (Ummon
Bun'en, 864-949), founder of the Ummon School; and (5b) Yuan-sha Shih-
pei (Gensha Shibi, 835-908), founder of the Gensha School. However,
Gensha was over-shadowed by his dharma grandson, Fa-yen Wen-i (Hōgen
Bun'eki, 885-958), so that the Gensha School was replaced by the Hōgen
School. Note that Hōgen Bun'eki was the disciple of Lo-han Kuei-chen
(Rakan Keijin, 867-928).
    Sekitō line two begins with Tan-hsia Tien-jan (Tanka Tennen, 739-
824) to Tou-tze Kan-wen (Tōsu Kan'on).


Output:
824) to Tou-tze Kan-wen (Tōsu Kan'on).
    (1) Tan-hsia Tien-jan (Tanka Tennen, 739-824)
    (2) Tsui-wei Wu-hsueh (Suiba Mugaku)
    (3) Tou-tze Ta-tung (Tōsu Daidō, 819-914)
    (4) Tou-tze Kan-wen (Tōsu Kan'on)
Tou-tze Ta-tung's other disciples were: Niu-tou Wei (Gyūtō Bi), Tien-fu
(Tenfuku), Chao-fu (Shōfuku), and Hsiang-shan Cheng-chao Ta-shih(Kōsan
Chōshō Daishi). More names appeared in the Lamp Records , Vol. 15.
     Sekitō line three starts from Yueh-shan Wei-yen (Yakusan Igen, 751-
834) to Tsao-shan Pen-chi (Sōzan Honjaku, 840-901) and his dharma
brothers.
     (1) Yueh-shan Wei-yen (Yakusan Igen, 751-834)
     (2) Yun-yen Tan-sheng (Ungan Donjō, 782-841)
     (3) Tung-shan Liang-chieh (Tōzan Ryōkai, 807-869)
     (4) Tsao-shan Pen-chi (Sōzan Honjaku, 840-901)
     (4a) Chiu-feng Pu-man (Kyūhō Fuman Daishi)
     (4b) Yun-chu Tao-ying (Ungo Dōyō, d. 902)
     (4c) Lung-ya Chu-tun (Ryūga Koton, 835-923)
     (4d) Su-shan Kuang-jen (Sozan Kōnin, 837-909)


Output:
Note that Tōzan Ryōkai and Sōzan Honjaku were the cofounders of the
Tsao-tung (Sōtō) School. Sōzan's disciple was Tsao-shan Hui-hsia (Sōzan
Eka), whose disciple was Hua-yen Cheng-hui (Kegon Shō'e). Ungo
Dōyōhad two important disciples: Tung-an Tao-pei (Dōan Dōhai, 889-955)
and Yun-chu Huai-yueh (Ungo Egaku). However, according to the Lamp
Records , Vol. 23 ( Daishō Daizōkyō , Vol. 51, page 388), Yun-chu Huai-
yueh had five disciples: Yuen-shan Chung-yen (Yakusan Chūgen), Feng-
hua Ling-chung (Fuka Ryōsū), Tze-chou Lung-chuan (Shishū Ryūsen),
Yun-chu Ji-yuan (Ungo Jūen), and Yun-chu Ji-man (Ungo Jūman); but
Tung-an Tao-pei had none . Kyūhō Fuman's disciple was Tung-an
Wei(Dōan I) of Hung-chou (Kōshū), according to the Lamp Records , Vol.
20 (See Daishō Daizōkyō , Vol. 51, page 365). Then in the Lamp Records ,
Vol. 23, Tung-an Wei (Dōan I) had two disciples: Chung Tung-an Kuan-
chih (Chū Dōan Kanshi) and Chen-chou Shih-ching (Chinshū Sekikyō).


Output:
According to the Lamp Records , Vol. 24 (See Daishō Daizōkyō , Vol. 51, p.
398), Tung-an Kuan-chih (Dōan Kanshi) had two disciples: Liang-shan
Yuan-kuan (Ryōsan Enkan) and Chen-chou Ling-tung (Chinshū Reitsū).
Now Liang-shan Yuan-kuan (Ryōsan Enkan) was the dharma teacher of Ta-
yang Ching-yuan (Daiyō Keigen, 943-1027); thus the lineage of the
Chinese Sōtō School was firmly established. (Note that Tung-an Chih was
the same as Tung-an Kuan-chih, the dharma heir of Tung-an Wei, but not
the dharma heir of Tung-an Tao-pei.)
       According to Chuan-fa Cheng-tsung Chi ( Denhō Shōsō Ki ) by Chi-
sung (Kaisū, 1007-1072), Vol. 7, Daikan (Enō) had seventh-generation
dharma heirs: Ungo Dōyō, Sōzan Honjaku, Kyūhō Fuman, etc. Ungo Dōyō
had 28 dharma heirs; Sōzan Honjaku had 14 dharma heirs; and Kyūhō
Fuman had one disciple: Dōan I of Kōshū. In Vol. 8, Ungo Egaku(Ungo
Dōyō's dharma heir) had five dharma heirs; Sōzan Eka (Sōzan Honjaku's
dharma heir) had three dharma heirs; and Dōan I (KyūhōFuman's dharma


Output:
heir) had two dharma heirs: Chung Tung-an Chih (ChūDōan Shi) and Chen-
chou Shih-ching (Chinshū Sekikyō). For Daikan's(Enō's) ninth-generation
dharma heirs, Dōan Shi had two dharma heirs: Liang-shan Yuan-kuan
(Ryōsan Enkan) and Chen-chou Ling-tung (Chinshū Reitsū). These records
could be easily found in DaishōDaizōkyō , Vol. 51, pages 755-756; 759-
761.
       Sekitō line four starts with Tan-chou Chang-tze Kuang (TanshūChōshi
Kō). Tanshū Chōshi had one disciple: Shihshih Shan-tao(Sekishitsu Zendō).
The line five Chao-chou Ta-tien (Chōshū Daiten, 732-824) had one
disciple: San-ping I-chung (Sanhei Gichū). Daiten oshōmet the Confucian
scholar Han Yu on his exile, and Daiten was able to convince, if not to
convert, Han Yu that there were similar approaches to human nature, if not
human virtue, in Buddhism and Confucianism.
    Sekitō line six starts with Tan-chou Ta-chuan (Tanshū Daisen). Daisen
had two disciples: Sien-tien (Senten) and Pu-kuang (Fukō) of Foochow.


Output:
In line two, Suiba had other disciples: Ching-ping Ling-tsen (Seihei
Reijun), Tao-chang Ju-nei (Dōjō Nyototsu), and Pai-yun Yo (Haku'un
Yaku).
    In line three, Yakusan had two other disciples: Tao-wu Yuan-
chih(Dōgo Enchi, 769-835) and Chuan-tze Te-cheng (Sensu Tokusei). 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).
    (1) Yueh-shan Wei-yen (Yakusan Igen, 751-834)
    (2a) Tao-wu Yuan-chih (Dōgo Enchi, 769-835)
    (3a) Shih-shuang Ching-chu (Sekisō Keisho, 807-888)
    (4a) Chiu-feng Tao-chien (Kyūhō Dōken)
    (1) Yueh-shan Wei-yen (Yakusan Igen, 751-834)
    (2b) Chuan-tze Te-cheng (Sensu Tokusei)
    (3b) Chia-shan Shan-hui (Kassan Zenne, 805-881)
    (4b) Shao-shan Huan-pu (Shōzan Kanfu)
    Dōgo Enchi had another disciple, Chien-yuan Chun-hsin (Zengen
Chūkō). Sekisō Keisho had other disciples: Nan-tsi Seng-i (Nansai Sō'itsu),
Ta-kuang Chu-hui (Daikō Gokai), and Chih-hsien Huai-yu(Saiken Eyū).


Output:
Kassan had many disciples, among them: Lo-pu Yuan-an(Rakufu Gen'an),
Shan-lan Ling-chao (Jōran Ryōchō), Huang-shan Yueh-lun (ō'san Getsurin),
Siao-yao Huai-chung (Shōyō Echū), and Pan-lung Ko-wen (Benryū
Ke'bun).
    Returning to line one, Tennō Dōgo's dharma grandson was Tokusan
Senkan. Tokusan had other disciples besides Seppō Gizon (822-908). These
were: Yen-tou Chuan-huo (Gantō Zenkatsu, 828-887), Jui-lung Hui-kung
(Zuiryū Ekū), Kao-ting Chien (Kōtei Ken), and Kan-tan Tsu-kuo (Kantan
Shikoku). Gantō's disciples were: Lo-shan Tao-hsien (Rasan Dōkan), Ling-
yen Hui-chung (Reigan Eshū), Hsuan-chuan Yen (Gensen Gen), and Jui-yen
Shin-yen (Zuigan Shigen). Rasan had several disciples among them: Ming-
chao Te-chien (Meishō Tokuken) and Ching-ping Wei-kuang (Seihei I'kō).
Kantan had one disciple: Po-chao Chih-yuan(Hakuchō Shien), whose
disciple was Ta-lung Chih-hung (Dairyū Chikō).
    The Tsao-tung (Sōtō) School will be presented in Chapter 7. The Yun-


Output:
men (Ummon) School and the Fa-yen (Hōgen) School will be presented in
Chapter 8.
    In the rest of the Chapter, we shall follow the three lines represented
by Tennō Dōgo, Tanka Tennen, and Yakusan Igen.
    Tennō Dōgo wanted to be a monk when he was fourteen years old. He
stopped eating three meals a day in order to convince his parents about his
wishes. When he was twenty-five years old, he was ordained at the Cho-lin
Temple (Chikurin-ji), Hangchow. Then he went to Yu-hang and paid his
respects to Master Kuo-i (Koku-itsu Zenji) at Ching-shan, and remained
there for five years. Later he visited Nanking (then called Chungling) and
spent two years under Ma-tsu (Baso). Then he became a disciple of Shih-
tou (Sekitō). So Tennō got the benefit of dharma teachings from both the
Nangaku Branch and the Seigen Branch. (Even today, dharma descendants
of Tennō Dōgo claimed that they are the dharma descendants of both Baso
and Sekitō.) However, Tennō's sudden enlightenment came under Sekitō's
probing.


Output:
probing.
        Sekitō said to Tennō Dōgo: "I know where you came from." Dōgo said: "How can you say
   that?" Sekitō said: "You know yourself." Dōgo: "Let it be. But how to tell the posterity?" Sekitō:
   "You tell me who are the posterity!" Then Tennō Dōgo became suddenly enlightened. He
   understood now how the two great Masters (Baso and Sekitō) enlighten his mind and start him
   on the right tracks.


Output:
See the Lamp Records , Vol. 14 ( Daishō Daizōkyō , Vol. 51, pages 309-
310; Y. H. Ku: History of Chinese Zen Masters , pages 77-78).
    Tennō's dharma heir was Lung-tan Chung-hsin (Ryūtan Sūshin).
Ryūtan had been with the Master for three years. He grumbled about the
Master's not teaching him anything. Tennō said: "Ever since you came here,
when have I not taught you?" Ryūtan said: "What have you taught me?"
Then Tennō explained: "When you brought me tea, I received it. When you
brought me my meal, I received that from you too. When you bowed to me,
I nodded to you. When did I not teach you?" Ryūtan was then enlightened.
    Te-shan Hsuan-chien (Tokusan Senkan, 782-865) visited Ryūtan and
asked the Master: "Where is the dragon? Where is the pool?" (Ryūtan
means "Dragon pool" or "Dragon abyss.") Ryūtan said: "You have seen the
'dragon-pool' right now." Tokusan bowed and left. Ryūtan persuaded
Tokusan to stay. One evening, Tokusan was sitting in meditation outside the


Output:
room. Ryūtan asked: "Why don't you come in?" Tokusan replied: "It's dark
in the room." Ryūtan lighted a candle and gave it to Tokusan. As Tokusan
was about to hold the candle, the Master blew it off. Tokusan saluted the
Master. Ryūtan asked him: "What have you seen?" Tokusan replied: "From
now on, nobody can doubt the tongue of an old Ho-shan(oshō) in the
universe." So this is the story of how darkness can enlighten a disciple.
Tokusan was born in 782 A.D., and entered nirvana in 865 A.D. at the age
of eighty-four. He endured great difficulties when Wu-tsung of Tang
Dynasty attempted to suppress all Buddhists. He had many disciples,
among them were Hsueh-feng I-tsun (Seppō Gizon, 822-908), Yen-tou
Chuan-huo (Gantō Zenkatsu, 828-887), and Kan-tan Tsu-kuo(Kantan
Shikoku). (See Y. H. Ku, History of Chinese Zen Masters , pages 275-278).
    Seppō Gizon (822-908) was a native of Nan-an in Chuan-chou(Fukien
Province).   He   accompanied     his   father   to   visit   the   Yu-chien


Output:
Temple(Gyokukan-ji) at Pu-tien when he was twelve years old, and saluted
the Vinaya Master Ching-hsuan (Keigen Rissui) as his teacher. He had his
head shaved at the age of seventeen, after serving under Ching-hsuan
(Keigen) for five years. Then he went to visit Master Chang-chao (Jōshō) at
Fu-yung (Fuyō) Mountain. Later he visited the Pao-sh'a Monastery
(Hōsechi-ji) at Yu-chou(southwest of Peking, in present Hopei Province).
He was later ordained by Tokusan and found spiritual affinity with Tokusan.
Seppō resided in Fukien for more than forty years, and his followers
numbered more than fifteen hundred. Emperor I-tsung (r. 860-873)
bestowed upon him the purple robe and the honored title of Chen-chueh Ta-
shih (Shinkaku Daishi). He lived to eighty-seven years of age. He has many
disciples, among them: Ummon Bun'en (864-949), Gensha Shibi (835-908),
Kyōsei Juntoku Daishi(Ryūsaku Dōfu), Chōkei Eryō (854-932), Ankoku
Kōtō, Hofuku Jūten (d. 928), Taigen Fu, Kozan Jin'an (Kokushi, 863-939),
and Suigan Reisan.


Output:
and Suigan Reisan.
    Ummon was the founder of the Ummon School. Gensha's disciple was
Rakan Keijin (867-928). Rakan's disciple was Hōgen Bun'eki (885-958),
founder of the Hōgen School.
    Tanka Tennen (739-824) learned Zen first from Baso, and then went
     丹霞天然（739—824）先是从马祖道一学禅，后去石头门下。 to
Sekitō. According to the Lamp Records ( Daishō Daizōkyō , Vol. 51, pages
310-311; Y. H. Ku, History of the Chinese Zen Masters , pages 84-87),
Tanka started as a Confucian scholar, went to Chang-an (now Sian, Shensi
Province), and waited to take the examination in a small hotel. He dreamed
of "white light" filling his room. A Zen guest asked him: "Where are you
going?" Tanka replied: "I want to take the civil service examination in order
to be an official." The Zen guest said: "You choose to be an official! Why
not choose to be a Buddha?" Tanka asked: "Where should I go if I choose to
be a Buddha?" The Zen guest said: "Master Ma in Kiangsi is the right place


Output:
to go." So Tanka went to Baso's temple. But Baso told him that Sekitō of
Nangaku (Heng-shan) would be his teacher.(In Zen history, there were
many instances that if there was a lack of spiritual affinity, the young monk
should be sent to some other Master's place.)


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


Output:
Tanka went to the Tendai Mountain and stayed for three years at Hua-ting
Feng (Kachō Peak). Then he visited Kuo-i Zen Master at Ching-shan, Yu-
hang. Later he went to Lo-yang and resided at Hsiang-shan, Lung-men
(Kōzan, Ryūmon), with his close friend Fu-niu Ho-shan (Fukugyūoshō).
When he was at the Hui-lin Temple (Erin-ji) in severe winter, he burned the
wooden image of Buddha. People ridiculed him. Tanka said: "I want to get
'shari' (bones of Buddha)." People said: "How can you get 'shari' from
wood?" Tanka said: "Then you shouldn't blame me."


Output:
Tanka went to call on Nan'yō Echū Kokushi, and asked his attendant if Kokushi was in.
   The attendant said: "Even he is in, he will not receive any guest." Tanka said: "This is too deep
   for me." The attendant said: "Even the Buddha's eye cannot see." Tanka said: "Dragon gives
   birth to dragon-son; phoenix gives birth to phoenix child." When Kokushi woke up, the
   attendant told him the story. Kokushi gave the attendant thirty blows. Tanka heard about this and
   said: "He deserves to be the National Teacher." Tanka saluted Kokushi the next day…


Output:
Tanka lived to eighty-six years old. At nirvana, he wore a "kasa" (bamboo
hat), held a stick and had his shoes put on. He passed away with one foot
lifted off the ground. His disciple was Suiba Mugaku, and Suiba's disciples
were Tōsu Daidō and Seihei Reijun.
     Yakusan Igen (751-834), the dharma grandfather of Tōzan Ryōkai,
became a monk at the age of seventeen. He was enlightened under Sekitō.
The following anecdotes were taken from R. H. Blyth's Zen and Zen
Classics , Vol. 2, pages 79-80.


Output:
Yakusan asked a monk, "Where have you come from?" The monk replied, "From the
   Southern Lake." Yakusan asked: "Has the lake overflowed the banks?" "Not yet," answered the
   monk. Then Yakusan said: "So much rain, and the lake not yet full?" The monk was silent.
         …
         A monk asked Yakusan, "Did the essence of Buddhism exist before Daruma came?" "It
   did," said Yakusan. "Then why did he come, if it already existed?" "He came," said Yakusan,
   "just because it was here already."
         …
         Yakusan had not ascended the rostrum for quite a long time, and one day the superior (head
   monk) came and said, "The congregation of monks are thinking about your preaching a
   sermon." Yakusan said, "Ring the bell!" The superior banged away at the bell, and the monks all
    gathered. But Yakusan went back to his own room. The superior followed him, and said, "The
    Master was going to give a talk, and the monks are ready; why didn't you say anything to


Output:
them?" Yakusan said, "There are sutra priests for the sutras, and sastra priests for the sastras;
    why do you question my goings-on?"


Output:
Blyth commented by telling the story between Sekitō and Yakusan:

         One day, Yakusan was doing zazen. Sekitō asked him, "What are you doing?" "Not a
    thing," replied Yakusan. "Aren't you sitting blankly?" said Sekitō. "If I were sitting blankly, I
    would be doing something," retorted Yakusan. Sekitō said, "Tell me what is that you are not
    doing?" Yakusan replied, "A thousand sages could not answer that question."


Output:
Yakusan passed away in 834 A.D., at the age of eighty-four. His disciple,
Ungan Donjō (782-841), was the disciple of Hyakujō for twenty years, but
got enlightened under Yakusan. Ungan's disciple was Tōzan Ryōkai, who,
with Sōzan Honjaku, founded the Sōtō School of Zen. Yakusan's other
disciples were Dōgo Enchi (769-835) and Sensu Tokusei.
     Anecdotes concerning Ungan Donjō appeared in the Lamp Records ,
Vol. 14 ( Daishō Daizōkyō , Vol. 51, pages 314-315; Y. H. Ku, History of
Chinese Zen Masters , pages 90-92). Blyth in his Zen and Zen Classics ,
Vol. 2, page 81, gave the following:

         One day Ungan was ill and Dōgo Enchi asked him a question: "When you are separated
    from your bag-o'-bones, where can I meet you again?" Ungan replied, "Where there is no birth,
    no dying." Dōgo said, "Don't say that! Say, where there is not any no birth and no dying, and we
    don't desire to meet each other again."


Output:
Ungan met with Isan and there were conversations between them recorded
in the Lamp Records . The following was translated from the Lamp Records
, Vol. 14:
        Master Ungan was making shoes. Tōzan Ryōkai asked the Master for "eyeballs." Master:
   "Whom did you give your eyeballs?" Tōzan: "I did not." Master: "You did. Where can you find
   them?" Tōzan kept silent. Ungan: "Were the eyes asking for the eyeballs?" Tozan: "Not the
   eyes." The Master scolded him.

Tōzan was a great Zen Master. We shall return to Tōzan in Chapter 7.
    Dōgo Enchi (769-835) was Ungan's dharma brother. Dōgo was asked
by a monk, "What is the deepest?" Dōgo came down from his seat, made
obeisance in the manner of women, and said, "You have come from far, and
I have no answer for you." Sekisō Keisho (807-888) was Dōgo's disciple.
The following story was taken from Blyth's translation:


Output:
Sekisō Keisho asked Dōgo Enchi, "After a hundred years, if someone asks about the
   absolute meaning of the universe, what shall I say to him?" Dōgo called boy-attendant, who
   came, and told him to fill up the water-bottle. Dōgo waited a while, and then to Sekisō, "What
   was it you asked just now?" Sekisō repeated the question. Dōgo thereupon went back to his
   room. At this, Sekisō became enlightened.


Output:
Blyth commented: "This kind of thing shows a genius above even that of
Plato or Michelangelo, or Bach himself."
    Sensu Tokusei was also a disciple of Yakusan. After he left the Master,
he used to ferry a small boat across the river—from this his name
"Boatman." He tried to teach Zen to those boarding the ferryboat. He often
lifted his oar, and said, "Do you understand?" He passed on the dharma line
to Kassan. Kassan Zenne (805-881) became a monk when young, and was
enlightened under Sensu. The following anecdotes were taken from the
English translation of R. H. Blyth in his Zen and Zen Classics , Vol. 2,
Chapter 12.
         A monk asked Kassan, "How about when we clear away the dust, and see the Buddha?"
   Kassan said, "You must wield a sword! If you don't, it's a fisherman living in a nest!" The monk
   brought the matter to Sekisō (Kassan's dharma cousin), and asked, "How about when we clear
   away the dust and see the Buddha?" Sekisō answered, "He is not in the country, how can you


Output:
meet him?" (He must have meant that Buddha was in India.) The monk went back and told
   Kassan what Sekisō said. Kassan ascended the rostrum and announced, "As for measures for
   those not yet enlightened, there is no one like me, but as for deep speaking of the absolute,
   Sekisō is a hundred paces beyond me."
         …
         Kassan was doing zazen when Tōzan came and asked him. "How about it?" Kassan
   answered, "Just like this."
         …
         A monk came back and interviewed Kassan, and said, "You have an especial understanding
   of Zen. How is it you didn't reveal this to me?" Kassan said, "When you boiled rice, didn't I
   light the fire? When you passed round the food, didn't I offer my bowl to you? When did I
   betray your expectations?" The monk was enlightened.
         …
         A monk asked Kassan, "What is Tao (the Way)?" Kassan answered, "The sun overflows
   our eyes; for ten thousand leagues (li's) not a cloud hangs in the sky." "What is the Real Form of


Output:
the Universe?" asked the monk. Kassan replied, "(Even) the fishes at play in the clear-flowing
   water make their mistakes."
         …
         Kassan said to the monks, "Find me in the tips of a hundred grasses; recognize the Prince
   in a noisy market!"


Output: Kassan's disciple Shōzan Kanfu left the following anecdotes:


Output:
A monk said to Shōzan, "What is the sphere of Shōzan's mind?" Shōzan said, "From olden
   times up to now, monkeys and birds lifted up their voices; thin blue mist covered all things."
        …
        A monk asked, "What is Shōzan's special Zen ('family wind')?" Shōzan replied, "On the top
   of a mountain, rootless grass; the leaves moving, though there is no wind."
                陆 青原系
  青原行思（？—740）开创了六祖慧能之后禅宗的青原系。R. H.
布莱思的《禅与禅宗经典》第2卷和第3卷第1章都描述了禅宗历史的这
一系。由青原系产生了曹洞宗、云门宗和法眼宗。
  虽然荷泽神会（670—762）在奠定慧能的六祖地位和促使曹溪成
为禅宗寺院的首座方面作出了巨大的努力，但青原却继承了与南岳系
创建人南岳怀让（677—744）平行的禅法衣钵。
  在 第 二 章 中 曾 提 到 慧 能 的 五 大 弟 子 ： （ 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）和（5）青原行思（？—740）。荷泽神会
一支传到圭峰宗密（780—841），后者成为华严宗的五祖。永嘉的传
世之作有《证道歌》等。南阳慧忠国师寿长，因而成为各个不同宗派
年轻禅师们的佛门师叔。
  法灯的传承由两个平行的派系分别进行，即青原系和南岳系。第
三章介绍了南岳系，同时简要概述了沩山灵佑及其弟子仰山慧寂建立
的沩仰宗。第四章介绍了临济义玄建立的临济宗。临济宗经过六传之
后，分支为黄龙宗和杨岐宗两派，这两宗派都在第五章中作了介绍。
  同南岳系一样，青原系在法灯传承中是大有作为的。青原本人是
慧能的虔诚弟子，后来他离开曹溪，移居吉州青原山静居寺。当六祖
即将进入涅槃之际，石头希迁问六祖慧能，他应寻找何人为师？六祖


Output:
即将进入涅槃之际，石头希迁问六祖慧能，他应寻找何人为师？六祖
教导他寻“思”。因此石头后来就静坐深“思”。其后，有一僧人提醒石
头，其法门师兄青原行思的名字中有“思”，并建议石头应按照六祖遗
言拜见青原。由此可见，六祖一定相当重视青原，而青原也很可能得
到六祖的特别指点。
  石头希迁成为青原的禅法传人。南岳系的第二代传人马祖道一
（709—788）则被其信徒尊奉为马大师，是一位具有深远影响的禅
师。石头离开青原山去湖南衡山，在一石台上造了一个小庵，由此得
名“石头”。当时人称：“江西主大寂（即马祖道一）；湖南主石头。”
根据《传灯录》第14卷记载，石头有21位法嗣，其中有：
  （1）天皇道悟（748—807）
  （2）丹霞天然（739—824）
  （3）药山惟俨（751—834）
  （4）潭州长髭旷
  （5）潮州大颠宝通（732—824）
  （6）潭州大川
  上列前四位拥有禅师头衔，其他两位则具有和尚称号。
  石头是《参同契》的作者，该书先是传给青原系的信徒，其后传
给曹洞宗、云门宗和法眼宗。曹洞宗的洞山良价（807—869）在石头
希迁及其他几位早期禅宗大师的论辩语录的基础上创立了五位学说。
（参见海因立希·杜慕林著《中国禅宗的发展》，罗丝·富勒·佐佐木的
英译本，美国第一禅堂出版，1953年版，第25页。）
  石头年少时先在六祖慧能门下服役。慧能圆寂后，石头成为青原
系的法嗣。下列轶事引自布莱思的《禅与禅宗经典》第2卷，第20—21
页：


Output:
一僧人问石头：“达摩西来的深邃意义何在？”石头答：“去问大厅外面的柱子！”僧人
说：“我不明白你的意思。”石头说：“我也不明白。”
   庞蕴初次见石头时问：“不与万事为伴者是何人？”石头将手掩住庞蕴的口，庞蕴终于悟
道。
   一天，石头同弟子石室善道在山中行走，看到许多树枝拦阻道路，就令他砍断树枝。石
室善道说：“我没有带刀。”石头拿出自己的刀，把刀刃一头向前交给石室善道，石室说：“请
把另一头给我。”石头问：“你用另一头干什么？”石室于是悟道。
按：石室后来是潭州长髭旷的弟子。《传灯录》卷14（见《大正藏》
第51卷，第309页）中载有其他一些故事，也可参见拙著《禅宗师承
记》第74—76页。下列译文描绘了石头和天皇道悟之间的一段对话：

  天皇道悟问石头：“何人得到曹溪的教导？”石头回答：“了解佛法的人得到它。”天皇道
悟问：“大师您得到了吗？”石头回答：“我不了解佛法。”一僧人问：“如何得解脱？”石头回
答：“何人捆住你？”一僧人问：“什么是净土？”石头说：“何人把你弄脏？”一僧人问：“什么
是涅槃？”石头说：“何人给你生和死？”


Output:
石头在他的教义中强调了“佛即是心，心即是佛”。
  六祖慧能于公元713年进入涅槃，并将“肉身”传给后人。“肉身”供
奉在韶关南华寺内（本书作者曾参观南华寺，当时虚云和尚任该寺方
丈）。同样，石头的“肉身”也从公元790年起被妥善地保存到现在。大
约六十年前，石头的“肉身”被秘密运往日本。当1975年日本曹洞宗庆
颂莹山绍瑾圆寂650周年时，几位中国僧侣在禅宗展览仪式上认出了石
头的“肉身”。因此，石头的“肉身”被送到横滨附近的总持寺供奉。某
些虔诚的信徒把石头看作是曹洞宗的八祖。但荷泽神会是否被公认为
禅宗的七祖却仍是一个公开的疑问，尽管虚云和尚是用这一称号来尊
崇神会的，而这一称号是唐德宗于公元796年赐封的。
  我们已在前面提到石头的六位知名弟子。石头的第一支系弟子是
从天皇道悟（748—807）到雪峰义存（822—908）：
  （1）天皇道悟（748—807）
  （2）龙潭崇信
  （3）德山宣鉴（782—865）
  （4）雪峰义存（822—908）
雪峰有两位著名的弟子：
  （5a）云门文偃（864—949），是云门宗的创建人。
   （5b）玄沙师备（835—908），是玄沙宗的创建人，但玄沙被他
的法孙法眼文益（885—958）超越了，玄沙宗因而被法眼宗所取代。
按：法眼文益则是罗汉桂琛（867—928）的弟子。
   石头的第二支系弟子从丹霞天然到投子感温：
   （1）丹霞天然（739—824）
   （2）翠微无学
   （3）投子大同（819—914）
   （4）投子感温
投子大同的其他弟子有：牛头微、天福、招福及香山澄照大师。其他
人名见《传灯录》卷15。
   石头的第三支系弟子是从药山惟俨到曹山本寂及其师兄弟：
   （1）药山惟俨（751—834）
   （2）云岩昙晟（782—841）
   （3）洞山良价（807—869）
   （4）曹山本寂（840—901）
   （4a）九峰普满大师
   （4b）云居道膺（？—902）
   （4c）龙牙居遁（835—923）
   （4d）疏山光仁（837—909）
要指出的是，洞山良价和曹山本寂是曹洞宗的共同创建人。曹山本寂
的弟子是曹山慧霞，后者的弟子是华严正慧。云居道膺有两位重要弟
子 ： 同 安 道 丕 （ 889—955 ） 和 云 居 怀 岳 。 然 而 根 据 《 传 灯 录 》 卷


Output:
23（《大正藏》第51卷，第388页），云居怀岳有五位弟子：药山忠
彦、风化令崇、梓州龙泉、云居住缘和云居住满；但同安道丕却后继
无人。根据《传灯录》卷20（见《大正藏》第51卷，第365页）记载，
九峰普满的弟子是洪州同安威。又据《传灯录》卷23，同安威有两位
弟子：中同安观志和陈州石镜。据《传灯录》卷24（见《大正藏》第
51卷，第398页），同安观志有两位弟子：梁山缘观和陈州灵通。梁山
缘观是大阳警玄（943—1027）的师父；就这样确立了中国曹洞宗的传
承世系。（按：同安志就是同安观志，是同安威的法嗣，但并非同安
道丕的法嗣。）
  根据契嵩（1007—1072）的《传法正宗记》第7卷，大鉴大师慧能
的第七代法嗣有：云居道膺、曹山本寂、九峰普满等人。云居道膺有
二十八位法嗣；曹山本寂有十四位法嗣；九峰普满只有一位弟子洪州
同安威。在《传灯录》卷8中，云居怀岳（云居道膺的法嗣）有五位法
嗣；曹山慧霞（曹山本寂的法嗣）有三位法嗣；同安威（九峰普满的
法嗣）有两位法嗣：中同安观志和陈州石镜。作为慧能的第九代法
嗣，同安观志有两位法嗣：梁山缘观和陈州灵通。上述记载均可在
《大正藏》第51卷，第755—756、759—761页中找到。
  石头的第四支系弟子从潭州长髭旷开始。潭州长髭旷有一位弟子
石室善道，第五支系弟子潮州大颠（732—824）有一位弟子三平义
忠。大颠和尚遇见贬谪中的儒家学者韩愈。大颠当时曾使韩愈相信
（虽非改信），佛教和儒家学说对于人性（虽然不是人的德性）有相
似的看法。
  石头的第六支系从潭州大川开始。大川有两位弟子：仙天和福州
普光。
  在第二支系中，翠微无学还有其他弟子：清平令遵、道场如讷、
白云约。
  在第三支系中，药山惟俨还有两位弟子：道吾圆智和船子德诚。
道吾圆智的弟子是石霜庆诸，船子德诚的弟子是夹山善会：
  （1）药山惟俨（751—834）
  （2a）道吾圆智（769—835）
  （3a）石霜庆诸（807—888）
  （4a）九峰道虔
  （1）药山惟俨（751—834）
  （2b）船子德诚
  （3b）夹山善会（805—881）
  （4b）韶山寰普
  道吾圆智还有一位弟子渐源仲兴。石霜庆诸还有其他弟子：南际
僧一、大光居诲和栖贤怀佑。夹山善会有许多弟子，其中有：乐普元
安、上蓝令超、黄山月轮、逍遥怀忠和盘龙可文。


Output:
安、上蓝令超、黄山月轮、逍遥怀忠和盘龙可文。
  再回到第一支系，天皇道悟的法孙是德山宣鉴。德山宣鉴的弟子
除了雪峰义存（822—908）外，还有岩头全豁（828—887）、瑞龙慧
恭、高亭简和感潭资国。岩头全豁的弟子是：罗山道闲、灵岩慧宗、
玄泉彦和瑞岩师彦。罗山道闲有多位弟子，其中有：明招德谦和清平
惟旷。感潭资国有一位弟子：白兆志圆。后者的弟子是大龙智洪。
  本书将在第七章介绍曹洞宗，第八章介绍云门宗和法眼宗。
  在本章其余部分，我们将介绍天皇道悟、丹霞天然和药山惟俨为
代表的三个支系。
  天皇道悟14岁时就想出家为僧。他每天三餐绝食，企图使父母相
信他的愿望的真实性。他25岁时，在杭州竹林寺正式受戒出家。其后
他去余杭径山参拜国一禅师，并在径山留居五年。后又到南京（当时
名钟陵），在马祖道一门下修禅两年。之后他成为石头的弟子。所以
天皇道悟得到了南岳系和青原系两系的禅法教益。（即使到今天，天
皇道悟的禅法传人也都宣称他们既是马祖又是石头的法嗣。）不过，
天皇道悟的豁然开悟却是由于石头的启发：


Output:
石头对天皇道悟说：“我知道你的来处。”道悟说：“您怎么会这样说？”石头说：“你自己
知道。”道悟说：“虽然如此，但是怎样告诉后人呢？”石头说：“你告诉我，后人是谁？”于是
天皇道悟顿时开悟。他终于明白两位大师（马祖和石头）是如何启迪他的悟性并使他走上正
道的。
见《传灯录》卷14（《大正藏》第51卷，第309—310页）和拙著《禅
宗师承记》第77—78页。
   道悟的法嗣是龙潭崇信。龙潭崇信追随道悟三年之久。他抱怨师
父一点不教导他。道悟说：“从你到这里来后，我什么时候没有教过
你？”龙潭崇信说：“您教我什么？”于是道悟解释道：“当你给我端茶
时，我接茶。当你给我送饭时，我也从你手中接饭。当你向我行礼
时，我向你点头。我什么时候没有教导你？”龙潭崇信于是得悟。
   德山宣鉴（782—865）谒见龙潭崇信时问师父道：“龙在何处？潭
在何处？”龙潭说：“你正是现在见到了龙潭。”德山宣鉴于是下拜，要
离去。龙潭劝德山留下。一个晚上，德山正在室外打坐，龙潭问道：
“你为什么不进来？”德山答道：“室内黑暗。”龙潭点了一支蜡烛给德
山。德山正准备接蜡烛，师父却吹熄了蜡烛。德山即向师父下拜。龙
潭问：“你见到什么？”德山回答：“从今以后，没有人会怀疑大千世界
中一位老和尚的辩才了。”这就是黑暗能够使一位弟子明心见性的故
事。德山宣鉴84岁时涅槃。在唐武宗力图废灭佛教时，他经受了巨大
的苦难。他有许多弟子，其中有雪峰义存（822—908）、岩头全豁
（828—887）和感潭资国（见拙著《禅宗师承记》第275—278页）。
   雪峰义存（822—908）是泉州南安（在今福建省）人。12岁时随
父游莆田玉涧寺，参拜庆玄律师为师。他在庆玄门下侍奉五年，于17
岁削发，再去芙蓉山谒见常照大师，其后去幽州（在今河北省）宝刹
寺。由德山宣鉴为他施具足戒，并且得到德山宣鉴的印证。雪峰义存
在福建住了四十多年，其信众超过一千五百人。唐懿宗（在位860—
873，按另作859—873）赐他紫袈裟，敕封真觉大师。他寿达87岁。他
有 许 多 弟 子 ， 其 中 有 云 门 文 偃 （ 864—949 ） 、 玄 沙 师 备 （ 835—
908）、镜清顺德（龙册道怤）、长庆慧稜（854—932）、安国弘瑫、
保福从展（？—928）、太原孚、鼓山神晏（863—939）和翠岩令参。


Output:
保福从展（？—928）、太原孚、鼓山神晏（863—939）和翠岩令参。
  云门文偃是云门宗的创建者。玄沙师备的弟子是地藏桂琛（867—
928）。地藏桂琛的弟子是法眼宗的创建者法眼文益。根据《传灯录》
（《大正藏》第51卷，第310—311页）和拙著《禅宗师承记》第84—
87页，丹霞原先是一位儒生，曾去长安（今陕西西安），在一小旅舍
中等待考试。他梦见白光满室。有一禅客问他“何处去？”丹霞回答：
“我要应举考试做官去。”禅客说：“您要选官，为何不选佛？”丹霞天
然问：“如果我要选佛，应该上何处去？”禅客说：“江西马祖大师那儿
即是好去处。”于是丹霞去了马祖道一的寺庙，但马祖却告诉他南岳的
石头是他的师父。（在禅宗历史上有许多例子，说明如果缺乏心灵印
证，就应该打发年轻的僧人到其他禅师处去。）


Output:
丹霞在石头门下侍奉三年。一天石头吩咐全体僧众第二天都到寺院大厅前除草。到时大
家都带了铁铲来除草，唯独丹霞在一水盆中洗头，并跪在师父面前。石头微笑，为丹霞剃
发，并为他说戒法。丹霞掩住双耳就离开，到江西去。他没有朝拜马祖，便去禅堂……马祖
进入大堂说道：“我子天然！”丹霞参拜马祖，感谢师父赐他“天然”之法号。马祖问道：“你从
何处来？”丹霞说：“从石头处来。”马祖说：“石头路滑，你跌倒没有？”丹霞说：“如果我跌
倒，我就不会来这里了。”

丹霞去天台山华顶峰住了三年，并到余杭径山谒见国一禅师。后到洛
阳与挚友伏牛和尚同住在龙门香山。当他在慧林寺适逢严冬时，便焚
烧木佛。人们讥笑他。丹霞说：“我要取舍利。”人们说：“你怎能从木
头中取得舍利？”丹霞说：“那么你们不该责备我。”

  丹霞去拜谒南阳慧忠国师，问侍者国师在否。侍者说：“即使他在，也不会接见任何客
人。”丹霞说：“这对我太深远了。”侍者说：“连佛眼也看不见。”丹霞说：“龙生龙子，凤生凤
儿。”当国师睡醒，侍者告诉他这件事。国师打了侍者三十杖。丹霞听说后，道：“他的确不
愧是国师。”第二天丹霞便去参拜国师……

丹霞寿达86岁。涅槃时，他头戴竹笠，手拿禅杖，脚穿僧鞋。圆寂时
垂一足未及地。他的弟子是翠微无学，翠微无学的弟子是投子大同和
清平令遵。
  药山惟俨（751—834）是洞山良价的禅法师祖。他17岁时为僧，
在石头处悟禅。下列轶事引自布莱思的《禅与禅宗经典》第2卷，第79
—80页：

  药山问一僧人：“您从何处来？”僧人回答：“从南湖来。”药山问：“湖水漫上岸了吗？”僧
人回答：“还没有。”于是药山说：“雨水这么多，湖还没有满？”僧人无言。
  一僧人问药山：“佛教的真谛是否在达摩来此之前就有？”药山说：“有。”“既然此地已
有，那达摩为何要来？”药山说：“正是因为佛的真谛已经在此，所以达摩才来。”
  药山很久没有登坛讲禅，一天，上座来说：“众僧都想请您上堂宣讲。”药山说：“敲
钟！”上座大声撞钟，僧众全都集合。但药山却回到自己的房间。上座跟随他进来，说：“师
父准备讲经，众僧都已集合，为何您一言不说？”药山说：“经有经师，论有论师，为什么你
质问我？”

布莱思在评议时叙述了石头和药山之间的故事：


Output:
布莱思在评议时叙述了石头和药山之间的故事：

  一天，药山正在坐禅，石头问他：“你在做什么？”药山答：“不做什么。”石头说：“你不
是白坐吗？”药山反驳说：“如果我是白坐，我就是在做什么啊。”石头说：“告诉我什么是你
的不做什么？”药山答：“一千个圣人也不能回答这个问题。”

公元834年，药山在84岁时圆寂。他的弟子云岩昙晟（782—841）曾经
是百丈怀海的弟子，跟了他20年，却在药山处悟禅。云岩昙晟的弟子
是洞山良价，洞山和曹山本寂共同创建了禅宗的曹洞宗。药山的其他
弟子还有道吾圆智（769—835）和船子德诚。
  有关云岩昙晟的轶事见《传灯录》卷14（《大正藏》第51卷，第
314—315页）和拙著《禅宗师承记》第90—92页。布莱思在其《禅与
禅宗经典》第2卷第81页提到下列轶事：

  一天云岩生病，道吾圆智问他一个问题：“当您与您的躯壳分离后，我在何处可以再见到
您呢？”云岩答道：“不生不灭之处。”道吾说：“别说这个！请说何处是没有什么不生不灭而
且我们也不想互相再见的地方。”
云岩曾遇见沩山灵祐，《传灯录》中记载了他们之间的对话。下文译
自《传灯录》卷14：

  云岩禅师正在做鞋，洞山良价向云岩禅师讨“眼珠”，云岩说：“你把自己的眼珠给了谁
了？”洞山说：“我没有给。”云岩说：“你是给了。你能在哪里找到它们呢？”洞山沉默不语。
云岩说：“是眼睛在讨眼珠？”洞山说：“不是眼睛。”于是云岩责骂他。

洞山是一位大禅师。我们将在第七章介绍洞山。
  道吾圆智（769—835）是云岩昙晟的禅法师弟。一僧人问道吾：
“如何是和尚家风？”道吾从禅床下来，作妇女屈膝礼，并说：“你从远
处来，我不回答你。”石霜庆诸（807—888）是道吾的弟子。下列故事
引自布莱思的译文：

   石霜庆诸问道吾圆智：“百年之后，要是有人问大千世界的至深意义，我该对他说什
么？”道吾传唤一少年侍者进来，叫他把净瓶的水加满。道吾等了一会，对石霜说：“你刚才
问的是什么？”石霜再说了一遍刚才的问题。道吾随即回到自己的房间。于是石霜得到了启
悟。


Output:
布莱思评议道：“这件事所表明的天才甚至超越了柏拉图或米开朗其罗
或巴赫。”
  船子德诚也是药山惟俨的弟子。他离开师父后，经常划一艘小船
摆渡，由此得名“船子”。他试图给乘坐渡船的客人讲禅。他常常举起
桨说：“你们懂吗？”他的禅法传人是夹山善会（805—881）。夹山善
会青年时为僧，在船子德诚处悟道。下列轶事引自布莱思的《禅与禅
宗经典》第2卷第12章：

  一僧人问夹山：“当我们清除了俗尘见到佛祖时，该如何呢？”夹山说：“你应该挥剑！如
果你不挥剑，那就是住在网中的渔夫！”僧人将这一问题带到石霜庆诸（他是夹山的堂房师兄
弟）那里，问道：“当我们清除了俗尘见到佛祖时，该如何呢？”石霜庆诸回答道：“他不在本
国，你怎能见到他？”（他必是指佛祖在印度。）僧人回去把石霜的回答告诉夹山。夹山登上
讲坛宣称：“对于要点化那些还没有悟道的人来说，没有人能够像我一样，但是谈论绝对真理
的深邃语言时，石霜超过我一百步。”
  夹山正在坐禅，洞山良价进来问他：“怎么样？”夹山回答：“就是这样。”
  一僧人回来与夹山谈论，说：“您对禅法有一种特别的悟解，为什么不给我点启示呢？”
夹山说：“你烧饭时，我没有点火吗？你分派饭菜时，我没有给你碗吗？我什么时候辜负你的
期望了呢？”僧人顿时启悟。
  一僧人问夹山：“什么是道？”夹山回答：“太阳光充满在我们眼前；空中万里无云。”僧
人问：“大千世界的真相是什么？”夹山答道：“在清澈流动的水中游玩的鱼也会犯错。”……
  夹山对僧众说：“在百草尖找到我；在闹市上认出僧王！”

夹山的弟子韶山寰普留下下列轶话：


Output:
一僧人对韶山说：“韶山的禅心范围是什么？”韶山说：“从古到今，猿猴和禽鸟高声鸣
叫，蓝色薄雾笼罩万物。”……
  一僧人问：“韶山的独有禅法（“家风”）是什么？”韶山答：“无根之草，在山顶上；尽管
无风，树叶自动。”
        CHAPTER 7 THE SŌTŌ
             SCHOOL
     Tung-shan Liang-chieh (Tōzan Ryōkai, 807-869) was a native of Kuai-
chi in present Chekiang Province. He was advised to go to Mount Wu-hsieh
(Gosetsu San) to study under Zen Master Ling-mo (Reimoku Zenji). He
went there and had his head shaved. At the age of twenty-three, he was
ordained at Mount Sung (Sū San), after which he traveled by foot all over
the country. He first visited Nan-chuan (Nansen), when Nansen was
conducting the annual memorial service for Ma-tsu (Baso). Nansen said:
"When we serve food for Master Baso tomorrow, I wonder whether he will
come or not." Tōzan came forth from the crowd and said, "As soon as he
has company he will come." Next he went to visit Master Kuei-shan (Isan)
and said to him: "I have heard that Dharma may also be taught by non-
sentient things and that this is practiced by the National Teacher Nan-yang


Output:
Hui-chung (Nan'yō Echū Kokushi). I have not yet understood its real
meaning." Isan replied: "I teach it here too. But I have not found the proper
person." Tōzan urged Isan to tell him about it. Isan said: "I inherited my
mouth from my parents, but I never dare to say a word." Isan suggested that
Tōzan should visit Yun-yen Tan-sheng (Ungan Donjō, 782-841).
     When Tōzan arrived at Yun-yen (Ungan, meaning "Cloud Cliff"), he
asked Master Ungan, "What kind of man is able to hear the teaching of
Dharma through non-sentient things?" Master replied, "The Dharma taught
by non-sentient things can be heard by non-sentient things." Tōzan asked,
"Can you hear it?" Ungan said, "If I can hear it, you will not hear my
teaching the Dharma." Tōzan said, "If this is so, it means that I do not hear
you teaching the Dharma." Ungan then said, "When I taught the Dharma,
even you did not hear it. How can you expect to be taught by non-sentient
things?" Tōzan composed a gāthā and presented it to Master Ungan:


Output:
It is strange indeed!
       It is strange indeed.
       Dharma taught by non-sentient things is unthinkable.
       Listening through your ears you cannot hear the sound;
       But you will understand if you listen by your eyes.


Output:
Tōzan left the Master. Ungan asked, "Where are you going?" Tōzan
said, "Though I am leaving you, I have not known where to go." Ungan:
"Are you going to Hunan?" Tōzan: "No!" Ungan: "Are you going home?"
Tōzan: "No!" Ungan: "You will come back sooner or later." Tōzan: "If the
Master has an abiding place, I will come." Ungan: "It would be difficult to
meet after your departure." Tōzan: "It would be difficult not to meet again."
Tōzan said further: "After one hundred years (meaning after the Master's
passing), people ask me how my Master looks, I don't know how to
answer." Ungan: "Just tell them what it is like." Tōzan hesitated a long
while. Ungan said: "You have to be careful about such things." Tōzan kept
his doubts. Later when he was crossing the water and saw his image
reflected, he suddenly understood the teaching of Ungan. Then he
composed the following gāthā:


Output:
You should not search through others,
       Lest the Truth recede farther from you.
       When alone I proceed through myself,
       I meet him wherever I go.
       He is the same as me,
       Yet I am not he!
       Only if you understand this
       Will you identify with Tathata.


Output:
The English translation of the above gāthā was taken from Professor Chang
Chung-yuan's Original Teachings of Ch'an Buddhism , 1969. The Chinese
version appeared in the Lamp Records , Vol. 15, Daishō Daizōkyō , Vol. 51,
pages 321-323; Y. H. Ku, History of Chinese Zen Masters , pages 222-230.
    Tōzan passed away at the age of sixty-three. He had many disciples,
among them:
    Tsao-shan Pen-chi (Sōzan Honjaku, 840-901)
    Yun-chu Tao-ying (Ungo Dōyō, d. 902)
    Chiu-feng Pu-man (Kyūhō Fuman)
    Lung-ya Chu-tun (Ryūga Koton, 835-923)
    Wa-ou Neng-kuang (Ga'oku Nōkō, d. 933), from Japan
    Tung-shan Tao-chuan (Tōzan Dōzen, d. 894)
    Ching-lin Shih-chien (Seirin Shikan, d. 904)
    Hua-yen Shu-zing (Kegon Kyujō)
    Yu-hsi Tao-yu (Yūsai Dōyū)
    Pai-ma Tun-ju (Hakuba Tonju)
    Tien-tung Hsien-chi (Tendō Kankei)
    Pai-sui Pen-jen (Hakusui Honjin)
    Su-shan Kuang-jen (Sosan Kōnin)
    Chin-shan Wen-sui (Kinsan Bunsui)
    King-chao Hsien-tze (Keichō Kenshi)


Output:
King-chao Hsien-tze (Keichō Kenshi)
    Tsao-shan Pen-chi (Sōzan Honjaku, 840-901) was a native of Pu-tien
of Chuan-chou (present Fukien Province). At the age of nineteen he left
home to become a monk at Mount Ling-shih (Reiseki San) in Foochow. At
the age of twenty-three, he was ordained. He was among the famous
disciples of Tōzan. In fact, Tōzan and Sōzan were the co-founders of the
Tsao-tung (Sōtō) School.
    When Sōzan arrived at Tōzan's monastery, the Master (Tōzan) asked:
"What is your name?" He replied, "My name is Pen-chi (Honjaku)." The
name means "originally silent." Tōzan said: "Say something toward the
Ultimate Reality." Sōzan replied: "I will not say anything." Tōzan further
asked: "Why don't you speak?" Sōzan replied: "If I say more, my name is
not called Pen-chi." Hence Tōzan regarded him highly as a priest with great
capacity for Zen Buddhism.
    The following conversation was taken from Professor Chang Chung-
yuan's Original Teachings of Ch'an Buddhism , pages 72-73. (The Chinese


Output:
original version appeared in the Lamp Records , Vol. 17, Daishō Daizōkyō ,
Vol. 51, pages 336-337; Y. H. Ku, History of Chinese Zen Masters , pages
231-236.)


Output:
A monk asked Master Sōzan, "Who is he that is not accompanied by ten thousand things?"
       The Master replied, "There are many people in the city of Hung-chou. Can you tell me
   where they disappear?"
       Monk: "Do eyes and eyebrows know each other?"
       Master: "They do not know each other."
       Monk: "Why do they not know each other?"
       Master: "Because they are located in the same place."
       Monk: "In such a way, then, there is no differentiation between eyes and eyebrows?"
       Master: "Not so. Eyebrows certainly cannot be eyes."
       Monk: "What is an eye?"
       Master: "Straight ahead."
       Monk: "What is an eyebrow?"
       Master: "Sōzan is still in doubt about it."
       Monk: "Why should you, Master, be in doubt?"
       Master: "If I were not in doubt, it would be straight ahead."
       Monk: "Where is the reality in appearance?"
       Master: "Wherever there is appearance, there is reality."
       Monk: "How does it manifest itself?"


Output:
Monk: "How does it manifest itself?"
       The Master lifted the top of his tea-cup set.
       Monk: "Where is the reality in illusion?"
       Master: "Illusion was originally real."
       Monk: "How can reality manifest itself in illusion?"
       Master: "Wherever there is illusion there is the manifestation of reality."
       Monk: "In such a way, then, reality can never be separated from illusion."
       Master: "Where can you possibly find the appearance of illusion?"
       Monk: "Who is he who is always present?"
       Master: "It is the time when Sōzan happens to be out."
       Monk: "Who is he who is never present?"
       Master: "Impossible to achieve."


Output:
As the story went, someone asked Hsiang-yen Chih-hsien (Kyōgen
Chikan): "What is Tao?" Kyōgen answered: "In the dry woods a dragon is
singing." The questioner did not understand. So Kyōgen added: "The eye is
in the skull." The same question was put to Master Shih-shuang Ching-chu
(Sekisō Keisho, 807-888). Sekisō answered: "There is still joy there,"
referring to the singing of the dragon. Then what is the meaning of "The
eye is in the skull"? Sekisō said: "There is consciousness there." Master
Sōzan, hearing of this, composed the following gāthā:

       He who says that the dragon is singing in the dry woods
       Is he who truly sees Tao?
       The skull has no consciousness,
       But wisdom's eye begins to shine in it.
       If joy and consciousness should be eliminated,
       Then fluctuation and communication would cease.
        Those who deny this do not understand
        That purity is in the impure.

    Sōzan entered nirvana at the age of sixty-two. Among his disciples,
there were:


Output:
Tsao-shan Hui-hsia (Sōzan Eka)
        Tung-shan Tao-yen (Tōzan Dō'en)
        King-feng Chun-chih (Kinhō Jushi)
        Lo-men Chi-chen (Rokumon Shoshin)
        Tsao-an Fa-yee (Sōan Hōgi)
        Ho-yu Kuang-hui (Kagyoku Kō'e)

What important contributions did Tōzan and Sōzan make to Zen Buddhism
and Zen philosophy? This question can be best answered by quoting Alan
W. Watts in The Way of Zen , pages 102-103:


Output:
Thus it should be obvious that the "naturalness" of these Tang masters is not to be taken
   just literally, as if Zen were merely to glory in being a completely ordinary, vulgar fellow who
   scatters ideals to the wind and behaves as he pleases—for this would in itself be an affectation.
   The "naturalness" of Zen flourishes only when one has lost affectedness and self-consciousness
   of every description. But a spirit of this kind comes and goes like the wind, and is the most
   impossible thing to institutionalize and preserve.
         Yet in the Tang dynasty the genius and vitality of Zen was such that it was coming to be the
   dominant form of Buddhism in China, though its relation to other schools was often very close.
   Kuei-feng Tsung-mi (Keihō Shūmitsu, 780-841) was simultaneously a Zen master and the Fifth
   Patriarch of the Hua-yen (Kegon) School, representing the philosophy of Avatamsaka Sutra .


Output:
This extremely subtle and mature form of Mahayana philosophy was employed by Tung-shan
   (Tōzan, 807-869) in developing the doctrine of the Five Ranks (wu-wei or go'i), concerning the
   five-fold relationship of the absolute (cheng or shō) and the relative (p'ien or hen), and was
   related to the philosophy of the I Ching (Book of Changes, or Ekikyō ) by his student (disciple)
   Tsao-shan(Sōzan, 840-901). Fa-yen Wen-i (Hōgen Bun'eki, 885-958) and Fen-yang Shan-chao
   (Funnyō Zenshō, 947-1024) were also influential masters who made a deep study of the Hua-
   yen (Kegon), and to this day it constitutes as it were the intellectual aspect of Zen. On the other
   hand, such masters as Tien-tai Te-shao (Tendai Tokushō, 891-972) and Yung-ming Yen-shou
   (Yōmei Enju, 904-975), maintained close relations with the Tientai (Tendai) and Pure Land
   (Jōdō) Schools.


Output:
The Five Ranks were originated by Tōzan Ryōkai, who constructed
this doctrine upon the foundation of the Dialectic of Sekitō Kisen and other
earlier Zen masters. However, it was Sōzan Honjaku who first, in the spirit
of, and in accordance with the Master's (Tōzan's) teachings, arranged the
Five Ranks in their transmitted form and explained them in many ways. The
reader could refer to Tōzan's "Pao-ching-san-mei-ko" (Hōkyōzammai ka)
and to Sōzan's commentary. In a treatise The Development of Chinese Zen ,
originally written in German by Heinrich Dumoulin, S. J., translated into
English by Ruth Fuller Sasaki, and published by The First Zen Institute of
America, Inc., New York, in 1953, we find the excellent explanation of the
doctrine of the Five Ranks. As this reference is not easily available, we
quote as follows:


Output:
The two principal term of the Five Ranks are shō (upright) and hen (slant or bent). For the
   meaning of shō, Tōzan Ryōkai explained: "There is one thing: Heaven is suspended from it and
   Earth rests upon it. It is black like lacquer, perpetually in movement and activity." Shō is also
   the One, the Absolute, the foundation of Heaven and Earth and all being. This Absolute
   corresponds to ri (reason) or an (darkness) in the speculation of Sekitō Kisen. In Buddhist
   terminology it is True Emptiness (shinkū). In hen (p'ien) the Absolute enters into appearances. It
   completely penetrates the phenomenal world, becomes the All and all things. With Sekitō Kisen
   this is ji (things) or myō (brightness). The two, Absolute and relative-phenomenal, are not
   separate, are not two, but one. The Absolute is the Absolute with regard to the relative. The
   relative, however, is relative with reference to the Absolute. The relative-phenomenal in


Output:
Buddhist terminology is "marvelous existence" (myōu), which is inseparable from the True
   Emptiness. The expression is "shinkū myōu."


Output:
The Five Ranks:
     1. Shōchūhen (Cheng chung p'ien): The Absolute within the relative.
The movement is from the Absolute to the relative.
     2. Henchūshō (P'ien chung cheng): The relative within the Absolute.
The Second Rank is "to abandon phenomena and enter the Principle."
     3. Shōchūrai (Cheng chung lai): The Third Rank shows the Absolute
before any unfoldment or externalization, but pregnant with all possibilities
for development.
     4. Henchūshi (P'ien chung chih): The Fourth Rank signifies the
relative-phenomenal alone is stark relativily. Phenomena are viewed in their
respective individual forms. Thus the Absoluteness of the relative as such
becomes evident.
     5. Kenchūtō (Chien chung tao): The Fifth Rank signifies the highest
rank, undifferentiated oneness.
     With regard to the Fourth Rank, Ruth Fuller Sasaki had a footnote on
page 28: "In the Rinzai School this fourth rank is termed Kenchūshi (Chien
chung chih); the meaning is the same, however."


Output:
chung chih); the meaning is the same, however."
     Sōzan Honjaku used the famous "Lord and Vassal" as parallel:
     1. The lord sees the vassal.
     2. The vassal turns toward the lord.
     3. The lord (alone).
     4. The vassal (alone).
     5. Lord and vassal in union.
     In the Rinzai School in Japan, Dōkyō Etan (1641-1721), better known
as Shōju Rōjin, gave secret transmission to Hakuin Ekaku (1685-1768)
concerning the "Five Ranks." Forty years later Hakuin confided to his
followers that "it was only after he (Shōju Rōjin) had completed his
investigation of Tōzan's Verses that Shōju gave his acknowledgement to the
Five Ranks."
    We shall quote from Ruth Fuller Sasaki's translation in Zen Dust ,
pages 66-72.


Output:
Shōju Rōjin has said: "In order to provide a means whereby students might directly
   experience the Four Wisdoms, the patriarchs, in their compassion and with their skill in devising
   expedients, first instituted the Five Ranks." What are the so-called Four Wisdoms? They are the
   Great Perfect Mirror Wisdom, the Universal Nature Wisdom, the Marvelous Observing
   Wisdom, and the Perfecting-of-Action Wisdom.
        …
        … But, strange to say, the light of the Great Perfect Mirror Wisdom is black like lacquer.
   This is what is called the rank of "The Apparent within the Real" (Shōchūhen).
        Having attained the Great Perfect Mirror Wisdom, you now enter the rank of "The Real
   within the Apparent" (Henchūshō). When you have accomplished your long practice of the
   Jeweled-mirror Samadhi, you directly realize the Universal Nature Wisdom and for the first
   time enter the state of the unobstructed interpenetration of Noumenon and phenomena (riji muge
   hōkkai).


Output:
hōkkai).
        But the disciple must not be satisfied here. He himself must enter into intimate
   acquaintance with the rank of "The Coming from within the Real" (Shōchūrai). After that, by
   depending upon the rank of "The Arrival at Mutual Integration" (Kenchūshi), he will completely
   prove the Marvelous Observing Wisdom and the Perfecting-of-Action Wisdom. At last he
   reaches the rank of "Unity Attained" (Kenchūtō), and, "after all, comes back to sit among the
   coals and ashes."


Output: Tōzan Ryōkai's verses on the Five Ranks:


Output:
(1) The Apparent within the Real:
        In the third watch of the night
        Before the moon appears,
        No wonder when we meet
        There is no recognition!
        Still cherished in my heart
        Is the beauty of earlier days.
   (2) The Real within the Apparent:
        A sleepy-eyed grandma
        Encounters herself in an old mirror.
        Clearly she sees a face,
        But it doesn't resemble hers at all.
        Too bad, with a muddled head,
        She tries to recognize her reflection.
   (3) The Coming from within the Real:
        Within nothingness there is a path
        Leading away from the dusts of the world.
        Even if you observe the taboo
        On the present emperor's name,
        You will surpass that eloquent one of yore
        Who silenced every tongue.
   (4) The Arrival at Mutual Integration:
        When two blades cross points,
        There's no need to withdraw.
        The master swordsman
        Is like the lotus blooming in the fire.


Output:
Is like the lotus blooming in the fire.
        Such a man has in and of himself
        A heaven-soaring spirit.
   (5) Unity Attained:
        Who dares to equal him
        Who falls into neither being nor non-being!
        All men want to leave
        The current of ordinary life,
        But he, after all, comes back
        To sit among the coals and ashes.


Output:
Hakuin Ekaku quoted a poem by Setchō Jūken (980-1052) as a
comment on Tōzan's verses:


Output:
How many times has Tokuun, the idle old gimlet,
       Not come down from the Marvelous Peak!
       He hires foolish wise men to bring snow,
       And he and they together fill up the well.
Note: Zen Dust was based on The Zen Koan by Isshu Miura and Ruth Fuller
Sasaki with detailed notes and other important material added, including
genealogical charts and maps.
    Before we trace the lineage from Tung-shan (Tōzan) to Fu-yung Tao-
kai (Fuyō Dōkai, 1043-1118), Tōzan's important disciples need to be briefly
presented. Yun-chu Tao-ying (Ungo Dōyō, d. 902) was a native of Yu-tien
(Gyokuda), Yu-chou (Yūshu), in Northern China. At the age of twenty-five,
he became a monk at the Yen-shu Temple (Enju-ji), Fanyang. He was not
satisfied with learning the Vinaya (Rissui) rules and ceremonies. So he went
up Mount Tsui-wei (Suiba San) to seek Tao and spent three years there. A
monk who came from Kiangsi told Ungo that Tōzan was a great Zen


Output:
Master. So he went to visit Tōzan. Tōzan asked him: "What is your name?"
Ungo replied: "My name is Tao-ying (Dōyō)." Tōzan said: "Say something
toward the Ultimate Reality." Dōyō replied: "If I say more, my name is not
called Tao-ying (Dōyō)." Tozan said: "Your reply is just like what I replied
to Yun-yen (Ungan), when Ungan asked me the same question." Dōyō said:
"It is my fault." Note that Tōzan asked Sōzan the same question, and Sōzan
gave exactly the same answer. For other anecdotes, see the Lamp Records ,
Vol. 17. ( Daishō Daizōkyō , Vol. 51, pages 334-336; Y. H. Ku, History of
Chinese Zen Masters , pages 237-242).
    Ungo passed away in 902 A.D. His dharma heirs were: Tung-an Tao-
pei (Dōan Dōhai, 889-955), Yun-chu Huai-yueh (Ungo Egaku), Kuei-tsung
Huai-hui (Kisū Eki), Kuei-tsung Tan-chuan (Kisū Tangon), and Yun-chu
Tao-chien (Ungo Dōken).
    Master Chiu-feng Pu-man (Kyūhō Fuman Daishi) was recorded in the
Lamp Records , Vol. 17 ( Daishō Daizōkyō , Vol. 51, page 338; Y. H. Ku,


Output:
History of Chinese Zen Masters , page 243) with the following:
        Master Fuman asked a monk: "Where did you come from?" The monk answered: "From
   Fukien." Master said: "You have traveled far. The journey was not easy." The monk said: "The
   journey was not difficult. Once you moved your feet, you can arrive here." Master: "Was there a
   journey that you need not move your feet?" The monk did not answer.


Output:
According to the Lamp Records , Vol. 20 ( Daishō Daizōkyō , Vol. 51, page
361; Y. H. Ku, History of Chinese Zen Masters, page 243), Kyūho Fuman's
dharma-heir was Tung-an Wei (Dōan I) of Hung-chou (now Kiangsi),
whose disciples were Shih-ching Ho-shan (Sekikyō oshō) of Chen-chou,
and Chung Tung-an Kuan-chih (Chū Dōan Kanshi).
    According to the Lamp Records , Vol. 20 ( Daishō Daizōkyō , Vol. 51,
page 365; Y. H. Ku, History of Chinese Zen Masters , page 244), Dōan I left
the following anecdote:


Output:
A monk asked Dōan I: "Before Niu-tou Fa-yung (Gyūtō Hōyū) met the Fourth Patriarch,
   how is it?" Dōan I said: "By the roadside there was a small shrine; those who saw it raised their
   fists." The monk asked: "How is it after Fa-yung (Hōyū) met with the Fourth Patriarch?" The
   Master said: "There was no deceased person's bed in the room, hence there was no need to wear
   mourning clothing." The monk asked: "What is the meaning of the Patriarch's teaching?" The
   Master replied: "The jade rabbit(moon) did not understand the meaning of early morning; The
   golden crow(sun) did not wish to shine bright in the night."
         The monk asked: "What is the music of Tungan (Dōan)?" The Master answered:
         "The holy guitar does not play the worldly music;
         Only the expert in music trespasses Pai-Ya's door."


Output:
The lineage from Dōan I to Tung-an Kuan-chih (Dōan Kanshi) and Shih-
ching Ho-shan (Sekikyō oshō) was recorded in the Lamp Records , Vol. 23 (
Daishō Daizōkyō , Vol. 51, page 388; Y. H. Ku, History of Chinese Zen
Masters , page 244).
     The dharma heirs of Dōan Kanshi were Liang-shan Yuan-kuan(Ryōsan
Enkan) and Ling-tung Ho-shan (Reisū oshō) of Chen-chou, as recorded in
the Lamp Records , Vol. 24 ( Daishō Daizōkyō , Vol. 51, page 398; Y. H.
Ku, History of Chinese Zen Masters , page 244). For a long time, the
dharma teacher of Tung-an Kuan-chih (Dōan Kanshi) was attributed to
Tung-an Tao-pei (Dōan Dōhai, 889-955), who was a disciple of Yun-chu
Tao-ying (Ungo Dōyō). From the Lamp Records , the present author
established the lineage of the Tsao-tung School (Sōtō shū) from Tōzan to
Ta-yang Ching-yuan (Daiyō Keigen, 943-1027) as follows:
     (1) Tōzan Ryōkai (807-869)
     (2) Kyūhō Fuman (Daishi)
     (3) Dōan I
     (4) Dōan Kanshi
     (5) Ryōsan Enkan
     (6) Daiyō Keigen (943-1027)


Output:
(6) Daiyō Keigen (943-1027)
     Liang-shan Yuan-kuan (Ryōsan Enkan) was recorded in the Lamp
Records , Vol. 24 ( Daishō Daizōkyō , Vol. 51, page 406; Y. H. Ku, History
of Chinese Zen Masters , page 245). Ta-yang Ching-yuan (Daiyō Keigen)
was recorded in the Lamp Records , Vol. 26 ( Daishō Daizōkyō , Vol. 51,
page 421; Y. H. Ku, History of Chinese Zen Masters , page 246). Daiyō
could not find a dharma-heir during his lifetime. So he entrusted the task of
finding a dharma-heir for him to Master Fu-shan Fa-yuan (Fusan Hō'en,
991-1067) of the Lin-chi School. Fu-shan had the honorary title of Yuan-
chien Zen Master (Enkan Zenji) and was the dharma-heir of Yeh-hsien
Kuei-sheng (Yōken Kisei). According to the Lamp Records , 2nd Series (
Zoku Dentō Roku ), Vol. 6 ( Daishō Daizōkyō , Vol. 51, pages 499-500; Y.
H. Ku, History of Chinese Zen Masters , pages 247-249), Enkan was
residing at Hui-shen-yen (Ishōgan), and one night he dreamed of a blue


Output:
eagle. Tou-tzu I-ching (Tōsu Gisei, 1032-1083) came to visit Master Enkan
the next morning. The Master invited him to stay on, as "Gisei" implied the
colour blue or green. After three years, Enkan asked him something. Gisei
was about to answer. But Master Enkan used his hand to close Gisei's
mouth. Another three years had passed. Enkan examined him about his
understanding of Tōzan's teachings. After Tōsu Gisei showed perfect
understanding, Enkan bestowed upon him Daiyō's robe, shoes, etc., such
that he was to be Daiyō's dharma-heir. This was a unique instance. So Tōsu
Gisei was later honored by the title Master "Miao-shu" (Myō-zoku Daishi),
meaning "marvelous continuation." After telling this story(history), the
lineage of the Sōtō School continues as follows:
    (6) Daiyō Keigen (943-1027)
    (7) Tōsu Gisei (1032-1083)
    (8) Fuyō Dōkai (1043-1118)
    Fu-yung Tao-kai (Fuyō Dōkai, 1043-1118) was recorded in the Lamp
Records , 2nd Series ( Zoku Dentō Roku ), Vol. 10 ( Daishō Daizōkyō , Vol.


Output:
51, pages 523-524; Y. H. Ku, History of Chinese Zen Masters , pages 250-
253).
    After Fuyō Dōkai, there were two branches:
    (9a) Tan-hsia Tzu-zing (Tanka Shijun, 1064-1119)
    (10a) Chen-hsieh Ching-liao (Shinketsu Seiryō, 1090-1151)
    (11a) Tien-tung Tsung-chueh (Tendō Sōkaku, 1091-1162)
    (12a) Cho-an Chih-chien (Soku'an Chikan, 1105-1192)
    (13a) Tien-tung Ju-zing (Tendō Nyojō, 1162-1228)
    (14a) Tao-yuan Hsi-hsuan (Dōgen Kigen, 1200-1253)
Note that Dōgen Kigen was the founder of the Sōtō School in Japan.
     Now Tanka Shijun had another disciple: Hung-chih Cheng-
chueh(Wanshi Shōkaku, 1091-1157), whose dharma descendants started
two sects in Japan. We started to designate Wanshi Shōkaku as (10b).
     (10b) Hung-chih Cheng-chueh (Wanshi Shōkaku, 1091-1157)
     (11b) Zing-tzu Hui-hui (Jōji Eki, 1097-1183)
     (12b) Ming-chi Hui-tsu (Myōkyoku Eso)
     (13b) Tung-ko Miao-kuang (Tōkoku Myōkō, d. 1251)
     (14b) Chih-won Te-chu (Jiki'ō Tokukyo)


Output:
(14b) Chih-won Te-chu (Jiki'ō Tokukyo)
     (15b) Tung-ming Hui-ji (Tōmyō Enichi, 1272-1340)
     Tōmyō Enichi went to Japan and became the founder of the
TōmyōSect.
     Jiki'ō had another disciple Yun-wai Yun-hsu (Ungai Unshū), whose
dharma-heir Tung-ling Yun-yu (Tōryō Eisho, d. 1365) went to Japan and
became the founder of the Tōryō Sect. Wanshi Shōkaku was the author of
Chun-yung-lu ( Shōyō-roku ).
     Now we designate the second branch of Fuyō Dōkai's dharma heirs as
the (c) line, starting with Lo-men Tzu-chueh (Rokumon Jikaku, d. 1117).
     (9c) Lo-men Tzu-chueh (Rokumon Jikaku, d. 1117)
     (10c) Pu-chao Hsi-p'ien (Fushō Kiben, 1081-1149)
     (11c) Ling-yen Seng-pao (Reigan Sōhō, 1114-1173)
     (12c) Wang-shan Ssu-ti (ōsan Shitei)
     (13c) Hsueh-yen Hui-man (Seggan Eman, d. 1206)
     Rokumon had another disciple: Chen-yi Hui-lan (Jin'itsu Eran). Now
we continue on the (c) line:
     (14c) Wan-sung Hsing-hsiu (Manshō Kōshū, 1166-1246)


Output:
(15c) Shao-shih Fu-yu (Shōshitsu Fukuyū, 1203-1275)
     (16c) Shao-shih Wen-tai (Shōshitsu Buntai, d. 1289)
     (17c) Pao-yin Fu-yu (Hō'ō Fukugū, 1245-1313)
     (18c) Shao-shih Wen-tsai (Shōshitsu Bunsai, 1273-1352)
     (19c) Wan-an Tzu-yen (Man'an Shigen)
     (20c) Nin-jan Liao-kai (Gyōnen Ryōkai, 1335-1421)
     (21c) Chu-kung Chi-ping (Gukū Keihyō, 1383-1452)
     (22c) Wu-fang Ke-chun (Muhō Kashō, 1420-1483)
     (23c) Yueh-chou Wen-tsai (Gesshū Bunsai, 1452-1524)
     (24c) Tsung-chin Tsung-shu (Sōkyō Sōsho, 1500-1567)
     (25c) Yun-kung Chang-chung (Unkū Shōchū, 1514-1588)
     (26c) Wu-ming Hui-chin (Mumyō Ekei, 1548-1618)
     (27c) Tung-yuan Yuan-chin (Tō'en Genkyō, 1577-1630)
     (28c) Chueh-lang Tao-sheng (Kakurō Dōshō, 1592-1659)
     (29c) Kuan-tang Ta-wen (Katsudō Daibun)
     (30c) Hsin-yueh Hsing-chiu (Shinetsu Kōchū, 1642-1696)
Note that Hsin-yueh Hsing-chiu was invited to Japan and he was the
founder of the Shinetsu Sect.


Output:
founder of the Shinetsu Sect.
     Tung-yuan Yuan-chin (Tō'en Genkyō) had three dharma brothers:
     (27e) Po-shan Yuan-lai (Bakusan Genrai, 1575-1630)
     (27f) Shou-chang Yuan-nin (Jushō Gennei, 1579-1649)
     (27g) Ku-shan Yuan-hsien (Kozan Genken, 1578-1657)
     Ku-shan (Kozan) had several disciples, among them Wei-ling Tao-pai
was prominent.
     (28g) Wei-ling Tao-pai (Irin Dōhai, 1615-1702)
     Yun-kung (Unkū) had a dharma brother:
     (25d) Shao-shih Chang-ren (Shōshitsu Shōjun, d. 1585)
     Shao-shih Chang-ren had the following dharma descendants:
     (26d) Ta-chueh Fang-nien (Daikaku Hōnen, d. 1594)
    (27d) Yun-men Yuan-cheng (Ummon Enchō, 1561-1626)
    Yun-men had many disciples, among them was the following line:
    (28d) Shui-po Ming-hsueh (Zuihaku Myōsetsu, 1584-1641)
    (29d) Po-an Zing-teng (Ha'an Jōtō, 1603-1659)
    (30d) Ku-chiao Chih-sien (Koshō Chisen)
    The author is indebted to Reverend Sheng-yen, Litt.D., (Ekū Shōgen,


Output:
1930- ) for supplying the information concerning the Koshō or Shōzan line
as follows. (See Chart X A).
    (1) Koshō Chisen
    (2) Kandō Tokukyō
    (3) Seki'an Gyōsai
    (4) Minshū Fukuki (d. 1790)
    (5) Hekigan Shōketsu (1703-1765)
    (6) Saishū Chōtō (d. 1737)
    (7) Tan'un Seikyō
    (8) Kyo'etsu Seikō
    (9) Shūhei Seikō
    (10) Shōgen Kakusen
    (11) Mukkei Kai'in
    (12) Getsuki Ryōzen
    (13) Ryūchō Goshun
    (14) Kaikō Daishu
    (15) Unhan Shōdō
    (16)
    (17) Tokushun
    (18) Kitsudō
    (19) Chikō Mishō (1888-1963)
    (20) Tōsho Tōrō (1908-1977)
    (21) Ekū Shōgen (1930- )
    Chikō Mishō had a dharma brother, Jōgen.
    Chikō had another disciple, Setsuhan, who was older than Tōsho.
    Tōsho had another disciple, Shōkai (1918- ).
    Tōsho was Founder of Chinese Buddhist Cultural Institute, Pei-tou,
Taiwan. Shōgen was installed as the Second Abbot of Chinese Buddhist
Cultural Institute, Pei-tou, on March 24, 1978. Shōgen was formerly Abbot


Output:
of Daikaku-ji, New York, N.Y., U.S.A. The author is deeply indebted to
Reverend Sheng-yen, Litt.D. for supplying the lineage of the Shōzan line
from Ku-chiao Chi-sien to Tung-chu Ten-lang.
    In this book, one photograph was taken when Abbot Tung-chu(Tōsho,
1908-1977) of the Shōzan line visited the United States with Reverend
Sheng-yen (Shōgen) at the invitation of Dr. C. T. Shen.
    According to Dharma Records of Abbot Hsu Yun , Vol. 9, pages 266-
297, a list of the Abbots of Yung-chuan Temple (Yōsen-ji) at Ku-shan
(Kozan), Foochow, was given. The Founder was Reverend Ling-chiao
(Reikyō), a disciple of Ma-tsu (Baso). The First Abbot was Ku-shan Shen-
yen (Kozan Jin'an, Kokushi, 863-939), a disciple of Seppō Gizon (822-
908). The 24th Abbot was Chikuan Shiki (1083-1146), a dharma heir of
Ryūmon Sei'on. The 26th Abbot was Butsushin Honsai, a dharma heir of
Reigen Isei (d. 1117). These Abbots belonged to the Rinzai School. The
31st Abbot was Boku'an An'ei, a dharma grandson of Daie Sōkō. The 41st


Output:
Abbot was Kozen Jikyō, a disciple of Mittan. After more than forty
successions, the 86th Abbot was Kōan Ensei, who was to lead the Kōan line
or the Kozan line to Abbot Hsu Yun (Kiun, 1840-1959) as shown in Chart
VI A.
    However, the 92nd Abbot was Bokusan Genrai (1575-1630), a dharma
heir of Mumyō Ekei (1548-1618), who belonged to the Sōtō School. The
93rd Abbot was Sekkan Dōgin (1585-1637), Bokusan's disciple. The 94th
Abbot was Eikaku Genken (1578-1657), another dharma heir of
MumyōEkei. The 95th Abbot was Kakurō Dōshō (1592-1659), a dharma
grandson of Mumyō. The 96th Abbot was Irin Dōhai (1615-1702), a
dharma heir of Eikaku Genken. Irin Dōhai was to lead the Irin line to Abbot
Jikō Kokai(1895-1954). (See Chart X B.) The author and his wife paid
homage to Reverend Jikō's "real body" (Shinshin) enshrined at Sekishi,
Taipei in the company of his brother Joseph and sister-in-law Leola.
    The Irin line:
    (1) Irin Dōhai (1615-1702)
    (2) Kōtō Daishin
    (3) Henshō Kōryū
    (4) Seijun Hōkō


Output:
(3) Henshō Kōryū
    (4) Seijun Hōkō
    (5) Tōyō Kaisho
    (6) Dōgen Ichishin
    (7) Kei'un Teizen
    (8) Zōki Shinshaku
    (9) Enchi Tsūkan
    (10) Nōji Tenshō
    (11) Untei Kenji
    (12) Jōkū Tetsuin
    (13) Gogen Chihon
    (14) En'ei Yōshō
    (15) Jikō Kokai
    (16) Genji Fukukai
    Reverend Yuang-ying (En'ei) was Abbot of Tendō-ji, Ningpo.
Reverend Tzu-hang (Jikō) was the Founder of Taiwan Buddhist College.
The author is indebted to Reverend Yen-chih (Genji) for the above lineage.
Reverend Yen-chih is at present Abbot of Hua-lien Buddhist Lotus Institute,
Taiwan.
    It may be noted that Abbot Hsu Yun considered himself the 47th
generation dharma descendant of Tōzan in the Sōtō School of China. At
Kozan, from the 92nd Abbot to the 130th Abbot, all belonged to the
SōtōSchool. At the same time, he was the 43rd generation dharma
descendant in the Rinzai School.
            柒 曹洞宗
  洞山良价（807—869）是浙江会稽人。有人向他建议到五泄山灵
默禅师门下学习。他去后即剃发，23岁时在嵩山具戒，其后徒步云游
四方。他先谒见南泉普愿大师，当时南泉正在为马祖作周年斋。南泉


Output:
四方。他先谒见南泉普愿大师，当时南泉正在为马祖作周年斋。南泉
说：“明天我们给马祖供斋，不知道他会来否？”洞山从僧众中走出
说：“只要有伴他就会来。”后来洞山去拜见沩山灵祐大师，对他说：
“我听说，通过无情之物可以传授禅法，这点已得到南阳慧忠国师的实
践。但我还是不明白它的真谛。”沩山灵祐答道：“我正在这里传法，
但我还没有找到恰当的人。”洞山恳求沩山灵祐告诉他禅法。沩山说：
“我的嘴是父母传给我的，但我不敢说一个字。”沩山建议洞山应去谒
见云岩昙晟（782—841）。
  洞山来到云岩，他问云岩禅师：“哪一种人能够通过无情之物听到
佛法的启导？”禅师回答：“无情之物可以听到无情之物传授的佛法。”
洞山问：“您能听到吗？”云岩说：“如果我能听到，你就听不到我传授
的佛法了。”洞山说：“如果这样，这就是说，我听不到您传授的佛法
了。”云岩于是说：“我教佛法，连你也听不见。你怎能希望听到无情
之物启导的佛法呢？”洞山作一偈语呈给云岩禅师：


Output:
也大奇！
 也大奇。
 无情说法不思议。
 若将耳听终难会，
 眼处闻时方得知。
  洞山要离开云岩禅师，云岩问：“何处去？”洞山说：“我虽要离
去，但不知道去何处。”云岩说：“你要去湖南吗？”洞山说：“不！”云
岩说：“你要回故乡吗？”洞山说：“不！”云岩说：“你迟早会回来。”
洞山说：“如果师父有住处，我就来。”云岩说：“自此一去难得相
见。”洞山说：“也难得不相见。”洞山接着说：“师父百年之后，如有
人问吾师容貌如何，我不知如何回答。”云岩说：“你只要告诉他们本
来面目。”洞山迟疑很长一会儿。云岩说：“你必须仔细关心这些事。”
洞山还是怀疑。后来，当他渡过河水看到自己的倒影，突然领悟云岩
的教导。于是他作了下列偈语：

 切忌从他觅，迢迢与我疏。
 我今独自往，处处得逢渠。
 渠今正是我，我今不是渠。
 应须恁么会，方得契如如。

上列偈言的英文译文选自张钟元教授的《佛教禅宗之源》1969年版，
中文见《传灯录》卷15，《大正藏》第51卷第321—323页和拙著《禅
宗师承记》第222—230页。
  洞山于63岁时圆寂。他有许多弟子，其中有：

 曹山本寂（840—901）
 云居道膺（？—902）
 九峰普满
 龙牙居遁（835—923）
 日本瓦屋能光（？—933）
 洞山道全（？—894）
 青林师虔（？—904）
 华严休静
 幽栖道幽
 白马遁儒
 天童咸启
 白水本仁
 疏山匡仁
 钦山文邃
 京兆蚬子

  曹山本寂（840—901）是泉州蒲田（在今福建省）人。他19岁时
离家去福州灵石山为僧，23岁时受戒。他是洞山良价的著名弟子之
一。事实上，洞山和曹山是曹洞宗的共同创建者。
  当曹山来到洞山的寺院时，洞山问他：“你叫什么名字？”他答
道：“我名本寂。”这个名字的意义是“本来就寂静”。洞山说：“说说至
高无上的道吧。”曹山回答：“不说。”洞山进一步问：“为什么不说？”
曹山答：“如果我多说，我的名字就不叫本寂了。”因此洞山很器重
他，认为他是一位具有禅法智慧的僧侣。
  下列谈话引自张钟元教授的《佛教禅宗之源》第72—73页（中文
原文见《传灯录》卷17，《大正藏》第51卷，第336—337页和拙著
《禅宗师承记》第231—236页）。


Output:
一僧人问曹山本寂禅师：“不与万物为伴者是什么人？”
 禅师答道：“洪州城内有许多人，你能告诉我，他们藏到哪里去了？”
 僧人：“眼睛和眉毛互相认识吗？”
 禅师：“它们互相不认识。”
 僧人：“为何它们互相不认识？”
 禅师：“因为它们在同一个地方。”
 僧人：“这样一来，眼睛和眉毛就没有区别了？”
 禅师：“并非如此，眉毛当然不可能是眼睛。”
 僧人：“什么是眼？”
 禅师：“一直向前。”
 僧人：“什么是眉？”
 禅师：“曹山一直在怀疑。”
 僧人：“为什么大师您在怀疑？”
 禅师：“如果我不怀疑，那就一直向前了。”
 僧人：“现象中真实在哪里？”
 禅师：“哪里有现象，哪里就有真实。”
 僧人：“它如何显示？”
 禅师举起他的茶杯盖。
 僧人：“幻象中的真实何在？”
 禅师：“幻象本真实。”
 僧人：“真实如何在幻象中显示自己？”
 禅师：“哪里有幻象，哪里就有真实显示。”
 僧人：“这样说来，真实是永远不会与幻象分离的。”
 禅师：“你从哪里能够找到幻象的表面形式？”
 僧人：“永远存在的人是谁？”
 禅师：“是曹山偶尔外出的时候。”僧人：“永远不存在的人是谁？”禅师：“不可能找到。”

  接下来的故事这样说——有人问香严志闲：“什么是道？”香严回
答：“枯木里龙吟。”问的人不懂。于是香严补充说：“骷髅里眼睛。”
有人用这样的问题问石霜庆诸（807—888），石霜针对“龙吟”的问题
回答说：“那里仍旧很快乐啊。”至于“眼睛在骷髅里”的意义，石霜
说：“那里仍旧有意识啊。”曹山禅师听到后，作了下列偈语：

 枯木龙吟真见道，骷髅无识眼初明。
 喜识尽时消息尽，当人那辨浊中清。

  曹山62岁时进入涅槃。他的弟子中有：

 曹山慧霞
 洞山道延
 金峰从志
 鹿门处真
 草庵法义
 荷玉光慧


Output:
曹山慧霞
 洞山道延
 金峰从志
 鹿门处真
 草庵法义
 荷玉光慧

洞山和曹山对禅宗佛教和禅宗哲学有何重要贡献？对这一问题的最好
回答可以引用艾伦·瓦茨在《禅道》第102—103页的评述：
  显然，对于唐朝禅师们的“天然本性”，不能仅仅从字面上来认识，似乎禅宗大师们只是
一些在空谈中传播思想、随心所欲行事（这本身只会是一种矫揉造作的假象）的洋洋得意的
凡人。只有当一个人丢掉各种不自然的举止和自我意识之后，禅宗的天然本性才能得到发
扬。但是这种灵性来去如风，极不可能归结为恒常不变而可以保存的事物……
  在唐朝，禅宗虽与佛教其他宗派的关系往往非常密切，但其精神和活力却使它逐渐成为
中国佛教的主导形式。圭峰宗密（780—841）既是禅宗大师，同时又是代表《华严经》哲学
的华严宗的五祖。洞山良价在发展五位学说的过程中正是应用了这种大乘哲学的极其玄妙与
成熟的形式，来论述关于绝对（正）与相对（偏）的五重对应关系。洞山的弟子曹山把这一
学说与《易经》哲学联系起来。法眼文益（885—958）和汾阳善昭（947—1024）也都是对
《华严经》有深刻研究的颇具影响的大师，并且构成了今天禅宗的唯理智方面的性质。另一
方面，天台德韶（891—972）和永明延寿（904—975）这些禅师也与天台宗和净土宗保持了
密切的关系。

   洞山良价在石头希迁及其他早期禅宗大师的辩证语录基础上首创
了五位学说。但是正是曹山本寂首先继承并按照师父洞山的精神和教
导规定了五位学说的传授形式，并且对五位学说作了多方面的阐述。
读者可以参考洞山的《宝镜三昧歌》和曹山的评注。在海因立希·杜慕
林用德语写作的《中国禅宗的发展》（罗丝·富勒·佐佐木英译，美国
第一禅堂出版，1953年纽约版）中，我们找到了关于五位学说的精彩
阐述。由于该参考材料不易看到，故特引述如下：


Output:
五位的主要术语是“正”和“偏”。洞山解释“正”的意义说：“有一物焉，天浮其上，地息其
下。其黑如漆，永恒运转。”“正”就是一，是绝对，是天地万物之基础。在石头希迁的思辨
中，绝对对应于“理”或“暗”。在佛教术语中它是真空。在“偏”中绝对开始出现。它完全渗入现
象世界，成为一切和一切事物。用石头希迁的话来说，偏是“事”或“明”。绝对的理念和相对
的现象不可分离，不是二，而是一。绝对是对应于相对而言的绝对，相对则是对应于绝对而
言的相对。这种相对现象在佛教术语中是“妙有”，它同“真空”不可分隔，即“真空妙有”。

五位：
   1.正中偏：相对中的绝对。运动从绝对走向相对。
   2.偏中正：绝对中的相对。第二位是“抛弃现象，进入本原”。
  3.正中来：第三位指的是绝对尚未有任何显露或表现形态，但已
孕育着一切发展可能。
  4.偏中至：第四位标志着相对现象本身是相对明显的，现象是从
它们有关的各别形态来观察的，因此，这种相对中的绝对性就变得非
常清楚。
  5.兼中到：第五位标志着最高的等位，是毫无差别的统一。
  罗丝·富勒·佐佐木在介绍第四位时，曾在第28页有一脚注：“临济
宗把第四位称为兼中至，意义相同。”
  曹山本寂使用了内涵相同的著名的“五位君臣”名称：
  1.主中宾
  2.宾中主
  3.主中来
  4.宾中至
  5.兼中到
  在日本的临济宗中，道镜慧端（1641—1721），号“正受老人”，
曾对白隐慧鹤（1685—1768）秘密传授有关“五位”学说。四十年后白
隐向其弟子吐露说：正是在他（正受老人）对洞山的诗偈作了完整的
研究之后，老人才承认了“五位”。
  我们现在从罗丝·富勒·佐佐木的《禅尘》第66—72页中引录下
文：


Output:
正受老人曾说：“为了向学禅者提供可以直接体验四智的手段，世祖们以他们的满腔热忱
和智慧本领设计出权宜的方法，首先提出了五位。”什么是四智？它们是大圆镜智、平等性
智、妙观察智、成所作智。
   ……但是，说也奇怪，广大无瑕的大圆镜智却是其黑如漆。这就是所谓的“在真实中的表
象”（正中偏）。已经获得广大无瑕的大圆镜智后，现在你们可以进入“表象中的真实”（偏中
正）了。
   当你们已经完成三昧宝镜的长期实践，你们就直接认识到普遍存在的平等性智，并且首
次进入本体和现象的了无阻碍的相互渗透（理事无碍法界）。
  但是弟子不可满足于此，必须进入“从真实中来”（正中来）之位。之后，依靠到达相互
结合（兼中至），就可完全证实妙观察智和成所作智，最后达到“取得一致”（兼中到）。

洞山良价的“五位”诗：

  （1）正中偏
  三更初夜月明前，
  莫怪相逢不相识，
  隐隐犹怀旧日嫌。
  （2）偏中正
  失晓老婆逢古镜，
  分明觌面别无真，
  休向迷头犹认影。
  （3）正中来
  无中有路隔尘埃，
  但能不触当今讳，
  也胜前朝断舌才。
  （4）兼中至
  两刃交锋不须避，
  好手犹如火里莲，
  宛然自有冲天志。
  （5）兼中到
  不落有无谁敢和，
  人人尽欲出常流，
  折合还归炭里坐。

  白隐慧鹤引用雪窦重显（980—1052）的一首诗作为对上述洞山诗
偈的评注：


Output:
白隐慧鹤引用雪窦重显（980—1052）的一首诗作为对上述洞山诗
偈的评注：

  空转老钻是秃髡，
  几度妙峰不归来。
  雇来贤愚齐搬雪，
  共同填满那水井。
按：《禅尘》是根据伊苏·缪拉和罗丝·富勒·佐佐木的《禅宗公案》撰
写而成，并增加了详细的注解和其他重要材料，包括世系表和图。
  在我们追溯洞山到芙蓉道楷（1043—1118）这一世系之前，有必
要简略介绍一下洞山的若干重要弟子。云居道膺（？—902）是华北幽
州玉田人，25岁时在范阳延寿寺出家为僧。他不满足于学习律宗的戒
规和仪式，因而登翠微山求道，在此度过三年。有一来自江西的僧人
告诉云居，洞山乃是禅宗大师。于是云居前去参谒洞山。洞山问他：
“你叫何名？”云居答：“我名道膺。”洞山说：“说说至高无上之道。”
云居答：“如果我再说，我就不叫‘道膺’了。”洞山说：“你的回答与我
回答云岩（昙晟）一样，当时云岩也问我这样的问题。”道膺说：“那
就是我的过错了。”按：洞山也曾对曹山问过这一问题，而曹山也恰恰
给予同样的回答。至于其他轶事，可阅《传灯录》卷17（《大正藏》
第51卷，第334—336页和拙著《禅宗师承记》第237—242页）。
  云居于公元902年圆寂。他的法嗣有：同安道丕（889—955），云
居怀岳，归宗怀恽，归宗澹权，云居道简。
  《传灯录》卷17（《大正藏》第51卷，第338页和拙著《禅宗师承
记》第243页），都载有九峰普满禅师的下列轶事：

  九峰普满大师问一僧人：“你从何处来？”僧人答：“福建。”大师说：“你来处很远，远行
不易。”僧人说：“远行不难，只要动脚，就能到此。”大师说：“有没有你无需动脚的远行？”
僧人无言。


Output:
根据《传灯录》卷20（《大正藏》第51卷，第361页和拙著《禅宗师承
记》第243页），九峰普满的法嗣是洪州同安威，后者的弟子有陈州石
镜和尚和中同安观志。
  根据《传灯录》卷20（《大正藏》第51卷，第365页和拙著《禅宗
师承记》第244页），同安威留有下列轶事：
   一僧人问同安威：“牛头法融未见四祖之前，则如何？”同安威说：“路边神庙子，见者尽
擎拳。”僧人问：“法融见了四祖后如何？”同安威说：“室内无灵床，浑家不著孝。”僧人问：
“什么是四祖教导的意义？”同安威答道：“玉兔不曾知晓意，金乌争肯夜头明。”僧人问：“如
何是同安一曲？”同安威答：“灵琴不引人间韵，知音岂度伯牙门。”


Output:
从同安威到同安观志和石镜和尚的世系记载在《传灯录》卷23（《大
正藏》第51卷，第388页和拙著《禅宗师承记》第244页）中。
  正如《传灯录》卷24（《大正藏》第51卷，第398页和拙著《禅宗
师承记》第244页）所载，同安观志的法嗣有梁山缘观和陈州灵通和
尚。长期以来，一直把同安观志禅师认作同安道丕（889—955）的法
嗣，而后者则是云居道膺的弟子。根据《传灯录》，本书作者确证了
从洞山到大阳警玄（943—1027）的曹洞宗的下列世系：
  （1）洞山良价（807—869）
  （2）九峰普满
  （3）同安威
  （4）同安观志
  （5）梁山缘观
  （6）大阳警玄（943—1027）
  梁山缘观事迹载于《传灯录》卷24（《大正藏》第51卷，第406页
和拙著《禅宗师承记》第245页）。大阳警玄事迹载于《传灯录》卷
26（《大正藏》第51卷，第421页和拙著《禅宗师承记》第246页）。
大阳毕生未能找到一位法嗣，因而就将为他寻找法嗣的任务委托临济
宗的浮山法远（991—1067）。浮山敕号圆鉴禅师，是叶县归省的法
嗣，根据《续传灯录》卷6（《大正藏》第51卷，第499—500页和拙著
《禅宗师承记》第247—249页），圆鉴禅师居住会圣岩时，一晚梦见
一青鹰。翌日早晨，投子义青（1032—1083）来谒。禅师邀请他留
下，因为义青含有青色之意。三年后，圆鉴问投子义青某事，义青正
要回答，圆鉴禅师却用手掩住义青的口。又过了三年，圆鉴考查义青
对洞山教义的悟解。当投子义青显示出卓越的理解后，圆鉴就将大阳
的袍鞋等赐给他，使他成为大阳的法嗣。这是一个仅有的事例。因而
投子义青后来被授予“妙续”（意为“绝妙的继续”）大师的称号。在叙
述了这段故事后，现将曹洞宗的世系继续序列如下：
  （6）大阳警玄（943—1027）
  （7）投子义青（1032—1083）
  （8）芙蓉道楷（1043—1118）
  有关芙蓉道楷的事迹，载于《续传灯录》卷10（《大正藏》第51
卷，第523—524页和拙著《禅宗师承记》第250—253页）。
  在芙蓉道楷之后，有两个分支：
  （9a）丹霞子淳（1064—1119）
  （10a）真歇清了（1090—1151）
  （11a）天童宗珏（1091—1162）
  （12a）足庵智鉴（1105—1192）
  （13a）天童如净（1162—1228）


Output:
（12a）足庵智鉴（1105—1192）
  （13a）天童如净（1162—1228）
  （14a）道元希玄（1200—1253）
按：道元希玄是日本曹洞宗的创建者。
  丹霞子淳还有另一位弟子：宏智正觉（1091—1157），宏智正觉
的法嗣后人在日本开创了两个支派。我们先把宏智正觉一支标明为
（10b）。
  （10b）宏智正觉（1091—1157）
  （11b）净慈慧晖（1097—1183）
  （12b）明极慧祚
  （13b）东谷妙光（？—1251）
  （14b）直翁德举
  （15b）东明慧日（1272—1340）
  东明慧日到了日本，成为东明派的创建者。
  直翁德举还有一位弟子云外云岫，后者的法嗣东陵永屿（？—
1365）也去日本成为东陵派的创建者。宏智正觉是《从容录》的作
者。
  现在我们把芙蓉道楷的第二支法嗣标明为从鹿门自觉开始的C
支。
  （9c）鹿门自觉（？—1117）
  （10c）普照希辩（1081—1149）
  （11c）灵岩僧宝（1114—1173）
  （12c）王山师体
  （13c）雪岩慧满（？—1206）
  鹿门还有一位弟子真懿慧兰。现在我们继续叙述C支：
  （14c）万松行秀（1166—1246）
  （15c）少室福裕（1203—1275）
  （16c）少室文泰（？—1289）
  （17c）宝应福遇（1245—1313）
  （18c）少室文才（1273—1352）
  （19c）万安子严
  （20c）凝然了改（1335—1421）
  （21c）俱空契斌（1383—1452）
  （22c）无方可从（1420—1483）
  （23c）月舟文载（1452—1524）
  （24c）宗镜宗书（1500—1567）
  （25c）蕴空常忠（1514—1588）
  （26c）无明慧经（1548—1618）
  （27c）东苑元镜（1577—1630）
  （28c）觉浪道盛（1592—1659）
  （29c）阔堂大文
  （30c）心越兴俦（1642—1696）
按：心越兴俦被邀赴日本，成为心越派的创建者。
  东苑元镜有三位同门师兄弟：
  （27e）博山元来（无异）（1575—1630）
  （27f）寿昌元谧（1579—1649）
  （27g）鼓山元贤（1578—1657）
  鼓山有几位弟子，其中以为霖道霈最为著名：


Output:
（27g）鼓山元贤（1578—1657）
  鼓山有几位弟子，其中以为霖道霈最为著名：
  （28g）为霖道霈（1615—1702）
  蕴空常忠有一位同门法嗣兄弟：
  （25d）少室常润（？—1585）
  少室常润有下列法嗣传人：
  （26d）大觉方念（？—1594）
  （27d）云门圆澄（1561—1626）
  云门有许多弟子，其中有下列几位：
  （28d）瑞白明雪（1584—1641）
  （29d）破净灯（1603—1659）
  （30d）古樵智先
  作者在此感谢文学博士圣严法师（1930—       ），承蒙他提供了焦
山系的资料（参见附表X A）：
  （1）古樵智先
  （2）鉴堂德镜
  （3）硕庵行载
  （4）敏修福毅（？—1790）
  （5）碧岩祥洁（1703—1765）
  （6）济舟澄洮（？—1737）
  （7）澹宁清镜
  （8）巨超清恒
  （9）秋屏觉灯
  （10）性源觉诠
  （11）墨溪海荫
  （12）月辉了禅
  （13）流长悟春
  （14）芥航大须
  （15）云帆昌道
  （16）（不详）
  （17）德俊
  （18）吉堂
  （19）智光弥性（1888—1963）
  （20）东初镫朗（1908—1977）
  （21）慧空圣严（1930—   ）
  智光弥性有一师兄弟静严。
  智光弥性还有另一位弟子雪烦，比东初年长。
  东初另有一位弟子圣开（1918— ）。
  东初曾是台湾北投中华佛教文化馆创建者。圣严于1978年3月24日
担任该馆第二任住持。圣严原为美国纽约大觉寺前任住持。圣严法师
提供了从古樵智先到东初镫朗的焦山系世系表，对此作者深表感激。
  本书有一张东初（1908—1977）受沈家祯居士邀请与圣严法师一
起访美的照片。
  根据《虚云和尚法汇》卷9（第266—297页），下面提供福州鼓山
涌泉寺《鼓山列祖联芳集》的名单。鼓山系的创建者是马祖道一的弟
子灵峤法师。第一任住持是鼓山神宴（863—939），他是雪峰义存
（822—908）的弟子。第二十四任住持竹庵士珪（1083—1146）是龙
门清远的法嗣。第二十六任住持佛心本才是灵源惟清（？—1117）的
法嗣。这些住持都属于临济宗。第三十一任住持木庵安永是大慧宗果
的法孙。第四十一任住持枯禅自镜是弥潭的弟子。再经过四十多位传


Output:
的法孙。第四十一任住持枯禅自镜是弥潭的弟子。再经过四十多位传
人，第八十六任住持是高庵圆清，正如附表VI A所示，他领导高庵系
或鼓山系一直传到虚云和尚（1840—1959）。
  不 过 ， 第 九 十 二 任 住 持 博 山 元 来 （ 1575—1630 ） 即 无 明 慧 经
（1548—1618）的法嗣，却属于曹洞宗。第九十三任住持雪关道訚
（1585—1637）是博山的弟子。第九十四任住持永觉元贤（1578—
1657）是无明慧经的另一位弟子。九十五任住持觉浪道盛（1592—
1659）是无明慧经的法孙。九十六任住持为霖道霈（1615—1702）是
永 觉元 贤 的法 嗣。 为 霖 道霈领导的为霖系直至慈航古开（1895—
1954）（见附表X B）。作者夫妇曾在吾弟约瑟夫、弟媳利奥拉陪同
下参拜供奉于台北汐止的慈航古开法师的真身。
  为霖系：
  （1）为霖道霈
  （2）恒涛大心
  （3）遍照兴隆
  （4）清淳法源
  （5）东阳界初
  （6）道源一信
  （7）继云鼎善
  （8）增辉新灼
  （9）圆智通完
  （10）能持天性
  （11）云程兼慈
  （12）净空彻印
  （13）悟源地本
  （14）圆瑛耀性
  （15）慈航古开
  （16）严持复戒
  圆瑛法师是宁波天童寺的住持。慈航古开是台湾佛学院的创建
者。作者在此向提供上述世系的严持复戒法师致谢。严持复戒法师目
前是台湾花莲佛教莲社的住持。
  应予指出的是，虚云法师自认是中国曹洞宗洞山的第四十七代法
嗣传人，而鼓山从第九十二任起到第一百三十任住持都属于曹洞宗。
同时，虚云又是临济宗的第四十三代法嗣传人。
     CHAPTER 8 THE UMMON
     SCHOOL AND THE HŌGEN
           SCHOOL
    Yun-men Wen-yen (Ummon Bun'en, 864-929) was a native of Chia-
hsin (Kiangsu Province). He first studied under Mu-chou Tao-
chung(Bokujū Dōshō). Later he became a disciple of Hsueh-feng I-tsun


Output:
(SeppōGizon, 822-908). If one judges the worth of a Zen master by the
number of anecdotes told of him, Ummon was at the top of the list. R. H.
Blyth in his Zen and Zen Classics , Vol. 2, devoted Chapters XV, XVI and
XVII to Ummon. Ummon was clever from a child. After he realized the
significance of Huang-po (ōbaku) as a great Zen master, Ummon went to
visit ōbaku's disciple, Bokujū Dōshō, who was also known as Chen the
Elder (Chin-son-shuku). Ummon knocked at his gate. Bokujū asked: "Who
is it?" Ummon answered: "Bun'en." "What is it you want?" asked Bokujū.
Ummon said: "I want to understand myself. Please teach me!" Bokujū
opened the gate, looked at him, and shut the gate. This went on for three
days. On the third day, when the door opened, Bun'en pushed his way in.
Bokujū seized him and said: "Say something!" Ummon didn't know what to
say, and Bokujūpushed him out. As the Master shut the gate in a hurry,
Ummon's leg was caught in it and broken. With the intense pain, Ummon


Output:
came to a realization suddenly. Many anecdotes concerning Ummon
appeared in the Lamp Records , Vol. 19 ( Daishō Daizōkyō , Vol. 51, pages
356-359; Y. H. Ku, History of Chinese Zen Masters , pages 285-295).
    Master Ju-min (Nyomyō) presided in the Ling-shu Monastery (Reiju-
ji), at Shao-chou (Shōshū); Ummon was taking the first seat. When Ju-min
was about to pass away, he recommended Bun'en to succeed him. Ummon
did not forget his old teacher, Seppō Gizon, and esteemed Seppōas his
master. Ummon addressed the assembly:


Output:
Please do not think that I am trying to deceive you with words today. I can hardly help
   talking, that is, making a mess of it. If a clearsighted man saw me doing this, I would be an
   object of ridicule. How can I avoid this ridicule now? Let me ask you all: what do you lack at
   the very beginning? Even though I tell you that there is nothing lacking within you, this too is
   deceit. Unless your understanding has reached this stage, you are not yet on the right path. Do
   not ask questions carelessly and hurriedly when your mind is completely dark. Tomorrow and
   the days thereafter, you will have the most important work to do in order to achieve
   enlightenment. Those whose grasp is poor and fumbling should go to the well-established
   schools of the great ancients and search on every side for Truth. Should you gain some inner
   awareness, all this is due to what is within yourself. When you are drifting in the endless kalpa ,


Output:
your mind is full of illusion. The moment you hear others talk about Tao (the Way), you will
   immediately want to know about it and start asking what the Buddha and the Patriarchs are.
   Thus you will seek high and low for understanding, but in doing so you will get even further
   away from Ch'an (Zen), because the searching mind is a deviation and talking about it is even
   worse. Is it not then true that not searching for it is the correct way? Well, what other
   alternatives are there, besides these two? Take good care of your own lives!
         The teachings of the Three Vehicles, and of the Twelve Divisions of the Canon, expounded
   Buddhism in this way and that. The old masters of the present-day world give talks on Ch'an
   (Zen) everywhere. Compared with my approach, which concentrates on the needle point, their
   methods are like the medicine given by clumsy doctors, who often kill the animals. However,


Output:
there are a few who can attain to Ch'an (Zen) by such methods. How can you expect there to be
   roaring thunder in speech and the sharpness of swords in words? In the twinkling of an eye a
   thousand changes can take place. When the wind ceases, the waves become calm. I beg you to
   accept my offer! Be Careful!
         … To grasp Ch'an (Zen), you must experience it. If you have not experienced it, do not
   pretend to know. You should withdraw inwardly and search for the ground upon which you
   stand; thereby you will find out what Truth is. Outwardly not even the slightest explanation can
   be used to reveal your inner awareness. Every one of you should devote himself to the task of
   self-realization. When the Great Function (Tay-yung or Daiyō) takes place, no effort will be
   required of you. You will immediately be no different from the Patriarch and the Buddha.
The above English translations were taken from Professor Chang Chung-


Output:
yuan's Original Teachings of Ch'an Buddhism , pages 283-286. Another
quotation follows:


Output:
You must be cautious! Do not waste your time wandering thousands of li (Chinese measure
   of distance, about 1/3 of a mile), through this town and that, with your staff on your shoulder,
   wintering in one place and spending the summer in another. Do not seek out beautiful mountains
   and rivers to contemplate, nor spend your time calculating, when sacrifice might be better. What
   a pity when one craves for trifles and loses the important things! Such a search for Ch'an (Zen)
   is useless!… Do not be idle and waste your time. Do not miss what this life has to offer, for you
   will never have another chance… Even a worldly man (Ummon meant Confucius) said, "To
   learn Tao in the morning and die at night—therein is my satisfaction." What efforts we
   Buddhists must put into this! We must work hard. Be careful!
         Master Yun-men (Ummon) entered the assembly hall, held up the staff, pointed ahead, and


Output:
said: "All Buddhas in the world, as numberless as grains of sand, are here on the point of my
   staff. They are disputing the teachings of Buddhism, and each of them tries to win the argument.
   Is there anyone who is going to testify? If no one is going to testify, I will give testimony
   myself." At that moment a monk came out of the group and said, "Please do so immediately."
   The Master remarked, "You fox!"


Output: Other anecdotes are:


Output:
There was a question put to Ummon: "What is the fundamental idea of Buddhism?"
   Ummon answered: "When spring comes, the grass turns green of itself."
      Monk: "What was Niu-tou Fa-yung before he saw the Fourth Patriarch?"
      Ummon: "The Goddess of Mercy (Kuan-yin or Kannon) is worshiped in every family."
      Monk: "What was Niu-tou Fa-yung after he saw the Fourth Patriarch?"
      Ummon: "The moth in the flame swallows the tiger."
      Monk: "What is the song of Ummon?"
      Ummon: "The twenty-fifth day of the twelfth month."
      Monk: "What is the roar of the earthen ox on top of the snow ridge?"
      Ummon: "Heaven and earth darkened black." ("red" in Chang's version)
      Monk: "What is the neighing of the wooden horse of Ummon?"
      Ummon: "Mountains and rivers are running."
       Monk: "Please give me a basic principle for our pursuit of the ultimate."
       Ummon: "Look to the southeast in the morning and to the northwest in the evening."


Output:
Monk: "What would it be like if one reached an understanding in accordance with your
   remarks?"
       Ummon: "Light the lamp in the eastern house and sit in the darkness of the western house."


Output:
Ummon lived to eighty-six years old. Once he made the following
gāthā:

         How steep is Yun-men's Mountain!
         How low the white clouds hang!
         The mountain stream rushes so swiftly
         That fish cannot venture to stay.
         One's coming is well understood,
         From the moment one steps in the door.
         Why should I speak of the mud ("dust" in Chang's version)
         On the track that is worn by the wheel?


Output:
Ummon had a number of disciples, among them:
    (1) Tung-shan Shou-chu (Tōzan Shusho, 910-990)
    (2) Hsiang-lin Cheng-yuan (Kōrin Chō'on, d. 987)
    (3) Shuang-feng Hui-chen (Sōhō Eshin Daishi)
    Tōzan Shusho had a disciple Fu-yen Liang-ya (Fukugen Ryōga). Kōrin
Chō'on had a large number of dharma descendants. The lineage is given as
follows:
    (1) Yun-men Wen-yen (Ummon Bun'en, 864-949)
    (2) Hsiang-lin Cheng-yuan (Kōrin Chō'on, d. 987)
    (3) Chih-men Kuang-tsu (Chimon Kōso)
    (4) Hsueh-tou Chung-hsien (Setchō Jūken, 980-1052)
    (5) Tien-i I-huai (Ten'i Gikai, 993-1064)
    (6) Yuan-chao Tsung-pen (Enshō Sōhon, 1020-1099)
     (7) Fa-yun Shan-pen (Hōun Zenhon)
     (8) Hsueh-feng Ssu-hui (Seppō Shi'e)
     (9) Zing-tzu Tao-chang (Jōji Doshō)
     (10) Lei-an Cheng-shou (Raian Shōju, 1146-1208)
     Note that Raian Shōju (1146-1208) was the author of Pu-teng-lu ( Fu-
to-roku ), dated 1204.
     Yuan-chao Tsung-pen was also known as Hui-lin Tsung-pen (Erin


Output:
Sōhon). Erin had several dharma brothers, among them:
     (6a) Yuan-tung Fa-hsiu (Enzū Hōshū, 1027-1090)
     (6b) Kuang-chao Yin-fu (Kōshō ōfu)
Kōshō's disciple Hung-tsi Tsung-tsi (Kōsai Sōseki, 1009-1092) was
simultaneously the Eighth Patriarch of the Pure Land School. EnzūHōshū
had sixty disciples, among them:
     (7a) Fu-kuo Wei-po (Bukkoku Ibyaku)
     (7b) Kai-sien Chih-shun (Kaisen Chijun)
     (7c) Pao-ning In (Honin Ei)
Fu-kuo Wei-po was the author (compiler) of the Second Series of the Lamp
Records ( Zokutō Roku ), dated 1101. Fu-kuo Wei-po had a disciple:(8a)
Hui-lin Hui-hai (Erin Ekai), whose disciples were (9a) Wan-san Shu-chien
[Mansan (sugi) Juken] and (9b) Wan-san Shu-lung (Mansan Juryū).
     Enshō (Erin) Sōhon had some two hundred disciples. Among them
were Fa-yun Shan-pen (Hōun Zenhon), Tou-tze Hsiu-yu (Tōsu Shugu), and
Chang-lu Hsin (Chōro Shin). Hōun Zenhon's disciple was Hsueh-feng Ssu-
hui (Seppō Shi'e), whose disciple was Zing-tzu Tao-chang (Jōji Tōshō).


Output:
Jōji's disciple was Lei-an Cheng-shou (Raian Shōju, 1146-1208).
     Note that Setchō Jūken (980-1052) wrote the verses for the Blue Cliff
Record ( Pi-yen-lu ) or Hekigan-roku . Setchō collected one hundred kung
an (kōan) —"public cases" of ancient events, and pointed out the import of
each story with verses and additional remarks. About sixty years after
Setchō's passing, Yuan-wu Ko-chin (Engo Kokugon, 1063-1135) of the
Rinzai School added introductions, remarks, and commentaries all together
to form the Blue Cliff Record, named after the abode on Mt. Chia in Hunan
where Engo delivered his talks. It was Dōgen Kigen (1200-1253) who
brought the Blue Cliff Record to Japan. (An English translation by Thomas
and J. C. Cleary is now available in three volumes, published by Shambhala
Publications Inc., Boulder, Colorado, in 1977.)
     Take the fourteenth case of the Blue Cliff Record , as chosen by
SetchōJūken and interpreted by Engo Kokugon. We are indebted to Thomas


Output:
& J. C. Cleary for their excellent English translation given below:
     Ummon's Appropriate Statement
Case:


Output:
A monk asked Ummon: "What are the teachings of a Buddha in a whole lifetime?"
        Ummon answered: "An appropriate statement."

Commentary:


Output:
Members of the Ch'an (Zen) family, if you want to know the meaning of Buddha-nature,
   you must observe times and seasons, causes and conditions. This is called the special
   transmission outside the (written) teachings, the sole transmission of the mind seal, directly
   pointing to the human mind for the perception of nature and realization of Buddhahood.
        For forty-nine years old Shakyamuni stayed in the world: at three hundred and sixty
   assemblies he expounded the sudden and the gradual, the temporary and the true. These are
   what are called the teachings of a whole lifetime. The monk (in this case) picked this out to ask,
   "What are the teachings of a whole lifetime?" Why didn't Ummon explain for him in full detail,
   but instead said to him, "An appropriate statement?" As usual, within one sentence of Ummon
   three sentences are bound to be present. These are called the sentence that encloses heaven and


Output:
earth, the sentence that follows the waves, and the sentence that cuts off the myriad streams. He
   lets go and gathers up; he's naturally extraordinary, like cutting nails or shearing through iron.
   He makes people unable to comprehend him or figure him out. The whole great treasure-house
   of the teachings just comes down to three words "An appropriate statement"; there is no facet or
   aspect in which you can rationalize this.
         People often misunderstand and say, "Buddha's preaching was appropriate to the conditions
   of one time." Or they say, "The multitude of appearances and myriad forms are all the
   impressions of a single truth," and call this "an appropriate statement." Then there are those who
   say, "It's just talking about that one truth." What connection is there? Not only do they not
   understand, they also enter hell as fast as an arrow flies. They are far from knowing that the
   meaning of that man of old is not like this.


Output:
meaning of that man of old is not like this.
         Therefore it is said, "Shattering one's bones and crushing one's body is still not sufficient
   recompense; when a single phrase is understood, you transcend ten billion." Undeniably
   extraordinary: "What are the teachings of a whole lifetime?" Just boil down to his saying, "An
   appropriate statement." If you can grasp this immediately, then you can return home and sit in
   peace. If you can't get it, then listen humbly to the verdict.


Output:
Verse (by Setchō Jūken):

        An appropriate statement;
        How utterly unique!
        He wedges a stake into the iron hammerhead with no hole.
        Under the Jambu Tree I'm laughing: ha, ha!
        Last night the black dragon had his horn wrenched off:
        Exceptional, exceptional—
        The old man of Shao Yang got one horn.

Commentary:


Output:
"An appropriate statement; how utterly unique!" Setchō cannot praise him enough. These
   words of Ummon are independent and free, unique and lofty, prior to light and after
   annihilation. They are like an overhanging cliff ten thousand fathoms high. Then, too, they are
   like a million-man battleline; there is no place for you to get in. It's just that it's too solitary and
   perilous.
        An ancient said, "If you want to attain intimacy, don't use a question to ask a question; the
   question is in the answer and the answer is in the point of the question." Of course it's solitary
   and steep, but tell me, where is it that it's solitary and steep? No one on earth can do anything
   about it. The monk (in the case) was also an adept, and that is why he could question like this.
   And Ummon too answered this way, much like "wedging a stake into the iron hammerhead with
   no hole." Setchō employs literary language so artfully! "Under the Jambu Tree I'm laughing: ha,


Output:
ha!" In the Scripture on the Creation of the World it says, "On the southside of Sumeru (Mt.
   Himalaya) a crystal tree shines over the continent of Jambu, making all in between a clear blue
   color. The continent takes its name from the great tree; hence it is called Jambudvipa. This tree
   is seven thousand leagues high; beneath it are the golden mounds of the Jambu altar, which is
   twenty leagues high. Since gold is produced from beneath the tree, it is called the Jambu Tree."
        Thus Hsueh-tou (Setchō) says of himself that it is under the Jambu Tree laughing out loud.
   But tell me, what is he laughing at? He's laughing at the black dragon who last night got this
   horn wrenched off. He's just looking up respectfully; he can only praise Ummon. When Ummon
   says, "An appropriate statement," what's it like? It's like breaking off one of the black dragon's
   horns. At this point, if there were no such thing, how could he have spoken as he did?


Output:
Setchō has finished his verse all at once, but he still has something to say at the very end:
   "Exceptional, exceptional—The old man of Shao Yang got one horn." Why doesn't Setchō say
   he got them both? How is it that he just got one horn? Tell me, where is the other horn?


Output:
Tung-shan Shou-chu (Tōzan Shusho, 910-990) was a disciple of Ummon.
(See the Lamp Records , Vol. 23, Daishō Daizōkyō , Vol. 51, page 389; Y.
H. Ku, History of Chinese Zen Masters , pages 299-301.) He visited
Ummon, who asked him: "Where have you come from recently?" Tōzan
answered: "From Ch'a-tu." "Where were you during the summer?" asked
Ummon. Tōzan answered: "I was at the Pao-tzu Monastery in Hunan."
"When did you leave there?" asked Ummon. Tōzan said: "In the eighth
month of last year." The Master said: "I absolve you from thirty blows!"
The next day Tōzan went to ask the Master: "Yesterday you were pleased to
release me from thirty blows, but I do not know what my fault was." The
Master said: "Oh, you rice-bag! This is the way you wander from the west
of the River to the south of the Lake!" At hearing this, Tōzan Shusho was
suddenly enlightened. Other anecdotes appeared in Professor Chang Chung-
yuan's Original Teachings of Ch'an Buddhism , pages 296-299.


Output:
Hsiang-lin Cheng-yuan (Kōrin Chō'on, d. 987) was also Ummon's
disciple. He was the dharma grandfather of Setchō Jūken. (See the Lamp
Records , Vol. 22, Daishō Daizōkyō , Vol. 51, page 387; Y. H. Ku, History
of Chinese Zen Masters , pages 301-302.) A monk asked: "How is it, when
both mind and condition (kyō) are lost?" Kōrin answered: "Open your eyes,
sit and sleep." A monk asked: "What is the meaning of hiding your body in
the Big Dipper?" Kōrin answered: "The crescent moon is like a bending
bow, little rain and much wind." Note that when a monk asked Ummon:
"What word penetrates the essence of being?" Ummon answered: "Hide
your body in the Big Dipper." Compare this with: When a monk asked
Tōzan Shusho: "What is the duty required of a Ch'an (Zen) monk?" Tōzan
answered: "When the clouds envelop the top of Mount Ch'u, there will be
plenty of wind and rain." When a monk asked Master Kōrin, "Whatever
words and sentences are 'guest,' how is the host?" Kōrin answered: "Inside


Output:
the City of Chang-an." A monk asked: "How to comprehend this?" Kōrin
said: "There are a thousand families and ten thousand houses."
     Hsuan-sha Shih-pei (Gensha Shibi, 835-908) was Seppō Gizon's
disciple. (See the Lamp Records , Vol. 18, Daishō Daizōkyō , Vol. 51, pages
343-347; Y. H. Ku, History of Chinese Zen Masters , pages 296-298.) He
became a monk at the age of thirty. He was ordained by Vinaya teacher
Tao-hsuan (Dōgen Rissui) at the Kai-Yuan Temple (Kaigen-ji), Kiangsi. He
was a dharma brother of Seppō Gizon, but he considered Seppō as his
teacher. (Note that Gensha was thirteen years younger than Seppō, but
twenty-nine years older than Ummon.) R. H. Blyth in his Zen and Zen
Classics , Vol. 2, Chapter 7, recorded the following story.
         When Gensha was young, his father was a fisherman, and being already an old man, one
   night fell from the boat into the water. Gensha tried to save him with an oar, and at this moment


Output:
saw the moon reflected in the water. He exclaimed, "I remember how the sages of old said that
   all things are like the moon in the water. If my father had lived, he would have only increased
   the pains of the Hell he would be reborn in. Instead, I will cut off my human relations and
   become a priest and thus fulfil my filial duties." Gensha found a teacher and took the vows, and
   the next night his father came to him gratefully in a dream, and said, "My son has become a
   priest, had I have been born in the Heavens, so I have come to thank him."


Output:
Gensha succeeded Seppō and then preached and taught Zen for thirty years.
He had about eight hundred disciples, among them thirteen attained
enlightenment.
    Gensha's dharma heir was Lo-han Kuei-shen (Rakan Keijin, 867-928).
Rakan's disciple was Fa-yen Wen-i (Hōgen Bun'eki, 885-958), founder of
the Hōgen School. (See the Lamp Records , Vol. 24, Daishō Daizōkyō , Vol.
51, pages 398-400; Y. H. Ku, History of Chinese Zen Masters , pages 303-
310.) The following is taken from Professor Chang Chung-yuan's Original
Teachings of Ch'an Buddhism , pages 238-249.


Output:
Ch'an Master Wen-i (Bun'eki) of the Ch'ing-liang Monastery in Sheng-chou (now Nanking)
   was a native of Yu-hang (Chekiang Province). His original surname was Lu. When he was seven
   years old, he shaved his head and became the disciple of Ch'an Master Ch'uan-wei (Zen'i) of the
   Chih-tung Temple in Hsin-ting. At the age of twenty he was ordained in the Kai-Yuan
   Monastery in Yueh-chou (now Shao-hsing in northern Chekiang). During that time the Vinaya
   Master Hsi-chio (Kikaku) was expounding Buddhism in the Yu-wang Monastery in Mei-shan of
   Ming-chou (Ningpo). Wen-i went there to listen to his lectures and to seek the deep and abstruse
   meaning of Buddhism. At the same time, he also studied the Confucian classics and made
   friends with scholars and literary men. Master Hsi-chio thought as highly of Wen-i as Confucius
   had of Tzu-yu and Tsu-hsia.
        However, when he suddenly had the urge to seek the truth of Ch'an(Zen), Wen-i


Output:
immediately gave up all other pursuits, and taking up his staff, went traveling to the south.
   When he reached Fu-chou (Foochow, Fukien Province), he joined the Chang-ching Hui-leng
   (Chōkei Eryō, 854-932) congregation. Although his mind was not yet free from seeking, many
   people esteemed him highly.
        Not long afterward Wen-i set out again with his friends across the Lake (Lake Pan-yang).
   Hardly had they started on their journey when a rainstorm began. The streams overflowed and
   flooded the land. Thereupon Wen-i and his companions took lodging temporarily at the Ti-tsang
   Monastery (Chizō-in) in the western part of the city of Fu-chou. While he was there, Wen-i took
   the opportunity to visit Lo-han Kuei-shen (Rakan Keijin, 867-928), who asked him: "Where are
   you going?" Wen-i replied: "I shall continue my foot travels along the road." Lo-han asked:
   "What is that which is called foot travel?" "I do not know," was Wen-i's reply. Lo-han said:


Output:
"Not-knowing most closely approaches the Truth." Wen-i was suddenly enlightened.
        …
        A monk asked, "As for the finger, I will not ask you about it. But what is the moon?"
        Master Wen-i said: "Where is the finger you do not ask about?"
        Monk: "As for the moon, I will not ask about it. But what is the finger?"
        Master: "The moon."
        Monk: "I asked about the finger; why should you answer me, 'the moon'?"
        Master: "Because you asked about the finger."
        …
        The Prince of Nan-tang esteemed the Master's teaching and invited him to stay in the Ch'an
   (Zen) Monastery of Pao-en (Hō'on-ji), and bestowed upon him the title of Ch'an Master Ching-
   hui (Jō'e Zenji).
        The Master later stayed in the Ching-liang Monastery (Seiryō-ji). He came before the
   assembly and said:
        "We Buddhists should be free to respond to whatever comes to us according to the moment


Output:
and the cause. When it is cold, we respond to nothing else but cold; when it is hot, we respond
   to nothing else but heat. If we want to know the meaning of the Buddha-nature, we must watch
   the absolute moment and cause. In the past as well as at present there have been many means to
   enlightenment. Have you not read that when Shih-tou (Sekitō) understood what was in the
   Treatise of Seng-shao : 'To unify ten thousand things into one's self is to be a sage indeed,' he
   immediately said that a sage has no self, yet nothing is not himself. In his work Contemplation
   on Identification and Unification (Tsan Tung Chi or Sandōkai ), he first pointed out that the
   mind of the Buddha in India cannot go beyond this. In this treatise he further expounds this idea.
   You, monks, need to be aware that all things are identified with yourself. Why? Because in this
   world not one isolated thing can be seen!"


Output:
It was mentioned before that Tōzan Ryōkai took Sekitō's ideas and
developed them into a doctrine that Sōzen later enunciated as the Five
Ranks.
    The lineage from Gensha to Hōgen and beyond is given below:
    Hsuan-sha Shih-pei (Gensha Shibi, 835-908)
    Lo-han Kuei-shen (Rakan Keijin, 867-928)
    Fa-yen Wen-i (Hōgen Bun'eki, 885-958)
    Tien-tai Te-shao (Tendai Tokushō, 891-972)
    Yung-ming Yen-shou (Yōmei Enju, 904-975)
    Tendai Tokushō was a National Teacher (Kokushi). He was ordained at
the age of eighteen at the Kai-Yuan Temple (Kaigen-ji). He visited Tōsu
Daidō (819-914) and Ryūga Koton (835-923). He also held conversations
with Sosan Kōnin, a dharma brother of Ryūga. He had contacted fifty-four
masters, but he could not find any spiritual affinity with any one of them.
Finally he went to Ling-chuan (Rinsen) and paid his respects to Master
Ching-hui (Jō'e). A monk asked Master Ching-hui: "What is a drop of water
at Tsao-yuan (source of Tsao-hsi or Sōkei)?" The Master answered: "It is a


Output:
drop of water at Tsao-yuan." The monk was puzzled and retreated.
However, Tendai Tokushō was suddenly enlightened. When Tokushō
reported what he understood to the Master, Ching-hui said: "You will later
be the teachers of a King and spread widely the teachings of the Patriarchs.
I cannot be compared to you."
    Tokushō visited the Tendai Mountains and traced Chigi's footsteps.
Tokushō came from the Chen family. People thought that Tokushō was the
incarnation of the Tendai Master Chigi (531-597). The King of Wu-yueh
asked Tao (the Way) from Tokushō at Tai-chou, when he was a prince. Now
as King of Wu-yueh he made Tokushō the National Teacher. With the
King's approval, emissaries were sent to Sila (now a part of Korea) to find
the historical documents concerning Chigi. Thus the Tendai School was
revived.
    Tendai Tokushō's disciple was Yōmei Enju (904-975). (See the Lamp
Records , Vol. 26, Daishō Daizōkyō , Vol. 51, pages 421-422; Y. H. Ku,


Output:
History of Chinese Zen Masters , pages 311-312.) The following is taken
from Professor Chang Chung-yuan's Original Teachings of Ch'an Buddhism
, pages 250-253.


Output:
Ch'an (Zen) Master Chih-chio of the Yung-ming Monastery(Yōmei-ji) on the Hui-jih
   Mountain in Hangchow was a native of Yuhang (Chekiang Province). His name was Yen-shou
   (Enju) and his original surname was Wang. From early childhood on he believed in the
   teachings of Buddhism. When he reached the age of twenty he began to abstain from meat and
   only took one meal a day. He read the Lotus Sutra at exceedingly great speed, as if he were
   glancing at seven columns at a time, and in about sixty days he could recite the entire text. It
   was said that a number of sheep were inspired by his reading and knelt down to listen to him.
   When he was twenty-eight he served as a military officer under the general who guarded Hua-
   ting. Later Master Tsui-yen(Suigan) came to stay at the Lung-tse Monastery (Ryūsaku-ji) and
   spread the teachings of Ch'an (Zen) far and wide. (Suigan Reisan was Seppō's disciple.) King


Output:
Wen-mo of Wu-yueh realized Yōmei's devotion to Ch'an(Zen) and sympathized with the strong
   faith he had in Buddhism. Therefore the King released him from government service and let him
   become a Buddhist monk. Yōmei went to Suigan and became his disciple. In the temple he
   worked as a laborer and did all kinds of service for the other monks, entirely forgetting himself.
   He never wore silken fabrics, and when he ate he never took two dishes. He consumed only
   vegetables as his daily diet and covered himself with a coarse cotton robe as his regular dress.
   Thus he passed his days and nights.
         Later he went to the Tendai Mountains and meditated under the Tien-chu Peak (meaning
   "column of Heaven") for ninety days. Little birds made their nests in the pleats of his robe. Later
   on he went to visit the National Teacher Te-shao (Tokushō), who esteemed him highly and
   personally transmitted the essence of Ch'an (Zen) to him. The National Teacher told him that