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


Output:
this, Isan was awakened, and made a profound bow. Hyakujō then quoted
the sutra:


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

The following anecdotes were taken from Professor Chang Chung-yuan's
translations (See Original Teachings of Ch'an Buddhism , pages 200-208):


Output:
One day Master Kuei-shan Ling-yu (Isan Reiyū) came into the assembly and said:
         "The mind of one who understands Ch'an (Zen) is plain and straightforward without
    pretense. It has neither front nor back and is without deceit or delusion. Every hour of the day,
    what one hears and sees are ordinary things and ordinary actions. Nothing is distorted. One does
    not need to shut one's eyes and ears to be non-attached to things. In the early days many sages
    stressed the follies and dangers of impurity. When delusion, perverted views, and bad thinking
    habits are eliminated, the mind is as clear and tranquil as the autumn stream. It is pure and
    quiescent, placid and free from attachment. Therefore he who is like this is called a Ch'annist
    (Zennist), a man of non-attachment to things."
         …
         During an assembly period, the Master (Isan) said:
         "When the approach to enlightenment is like the swift thrust of a sword to the center of


Output:
things, then both worldliness and holiness are completely eliminated and Absolute Reality is
    revealed. Thus the One and the Many are identified. This is the Suchness of Buddha."


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


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

Hearing this, Kyōzan was suddenly enlightened. Kyōzan lived to seventy-
seven years of age. He left the following gāthā:

        My age, a full seventy-seven.
        Even now I am fading away.
        Rising and falling, let nature take its course.
        In my two arms I hold my bended knee.


Output:
Isan had another disciple Hsiang-yen Chih-hsien (Kyōgen Chikan),
who was disappointed in the beginning and left. When he arrived at the
tomb of National Teacher Nan-yang Hui-chung (Nan'yō Echū Kokushi), he
built a hut nearby and stayed there. One day while he was weeding, a piece
of rock which he had dislodged struck a bamboo tree. The sound it
produced awakened him to laughter and sudden enlightenment. Then a
gāthā he made testified to his gratitude to Master Isan.

        With one stroke, all previous knowledge is forgotten.
        No cultivation is needed for this.
        This occurrence reveals the ancient way
        And is free from the track of quiescence.
        No trace is left anywhere.
        Whatever I hear and see does not conform to rules.
        All those who are enlightened
        Proclaim this to be the greatest action.

Kyōgen then came to the assembly and said:


Output:
Kyōgen then came to the assembly and said:

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


Output:
Answering a monk's question "What is Tao?," Kyōgen remarked: "A dragon
is singing in the decaying woods." The monk did not understand. So
Kyōgen added: "The eyes in the skull."
    The above English translations were taken from Professor Chang
Chung-yuan's Original Teachings of Ch'an Buddhism , pages 219-228.
    The Igyō School did not flourish after four or five generations.
Kyōzan's disciples were:
    Hsi-ta Kuang-mo (Saitō Kōboku)
    Nan-ta Kuang-yung (Nantō Kōyō)
    Lung-chuan Wen-hsi (Ryūsen Bunki, 820-899)
    Huo-shan Ching-tung (Kakusan Keitsu)
    Shun-chih (Junshi of Korea)
    Saitō had one disciple: Tzu-fu Ju-pao (Shifuku Nyohō), whose
disciples were Tzu-fu Chen-sui (Shifuku Teisui) and Pao-tzu Te-shao (Hōji
Tokusho). Pao-tzu had two disciples: San-chueh Chih-chien (Sankaku
Shiken) and Hsing-yang Tzu-to (Kōyō Jitō). Nantō had three disciples: Pa-
chiao Hui-ching (Bashō Esei), Huang-lien I-chu (ōren Gisho) and Ching-
hua Chuan-fu (Seike Zenfu). Bashō Esei had six disciples: Hsing-yang


Output:
Ching-jang (Kōyō Seijō), Yu-ku Fa-man (Yukoku Hōman), Pa-chiao Ju-yu
(Bashō Jigu), Pa-chiao Chi-che (Bashō Keitetsu), Shu-ning Shan-yi(Junei
Zengi), and Chen-tien Tzu-huo (Shōten Jikaku). Shōten's disciple was Lo-
han Chi-tsung (Rakan Keishū).
    Besides Hyakujō, Baso had an outstanding disciple, Nan-chuan Pu-
yuan (Nansen Fugan, 748-834). Nansen was a native of Hsin-cheng in
Chengchow (present Honan Province). In 757 A.D., when he was ten years
old, he studied under Nangaku Ejō. After he acquired a thorough
knowledge of Buddhist philosophy, he became a disciple of Baso, and
achieved sudden enlightenment. The following anecdotes were recorded in
the Lamp Records , Vol. 8, reprinted in Daishō Daizōkyō , Vol. 51, pages
257-259.


Output:
One day while Nan-chuan (Nansen) was serving rice gruel to his fellow monks, his Master,
   Ma-tsu (Baso), asked him: "What is in the wooden bucket?" Nan-chuan replied: "This old
   fellow should keep his mouth shut and not say such words."


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


Output:
Monastery had an image of Buddha. The Master asked: "Have you seen the
standing image of Buddha?" Jōshū answered: "What I see is not a standing
image of Buddha, but a supine Enlightened One!" The Master asked: "Are
you your own master?" Jōshū answered: "Yes, I am." "Where is this master
of yours?" asked the Master. Jōshū said: "In the middle of the winter the
weather becomes bitterly cold. I wish all blessings on you, Master!" At this,
Nansen permitted him to become his disciple. The following anecdotes
were taken from Professor Chang Chung-yuan's translation in Original
Teachings of Ch'an Buddhism , pages 153-163:


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


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


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


Output:
We may remark that Jōshū would not ask such a question as the elder monk
did. The most significant conversation (mondō) between Nansen and Jōshū
went as follows:


Output:
Jōshū: "What is Tao?"
        Nansen: "Everyday-mindedness is Tao."
        Jōshū: "Is it possible to approach it?"
        Nansen: "If you intentionally approach it, you will miss it."
        Jōshū: "If you do not approach it intentionally, how can you know it?"
        Master Nansen then explained to Jōshū: "Tao is not a matter either of knowing or of not-
   knowing. Knowing is a delusion; not-knowing is indifference. When one has really attained Tao
   with non-intention, one is as if in the great VOID, free from obstruction and limitation. How can
   any assertion or negation be made?"
Hearing this, Jōshū was awakened. After his ordainment, one day
Jōshūreturned to Nansen and asked, "Where should one rest after having
attained Tao?" The Master replied, "One should become a buffalo down the
hill." Then Jōshū thanked the Master for this instruction. Nansen further
remarked: "In the middle of last night, the moonlight shone on the window."


Output:
So Nansen and Jōshū were an ideal pair—Master and disciple.
    Jōshū lived to the venerable age of one hundred and twenty years. The
recent Chinese Zen Priest Hsu Yun (Kiun, 1840-1959), whom the author
had the privilege of meeting at Tsao-chi (Sōkei) and Chungking, lived to
one hundred and twenty years.
    Chao-chou Tsung-shen (Jōshū Jūshin, 778-897) of the Kuan-yin
Monastery in Chao-chou (near present Shih-chia-chuang, Hopei Province)
was a native of Ho-hsiang in Tsao-chou (Shantung Province). He became a
monk when he was a child. Later he met Nansen, ōbaku, Hōju, Enkan and
Kassan, but received the confirmation from Nansen. From the Lamp
Records , Vol. 10 (See Daishō Daizōkyō , Vol. 51, pages 276-278), there
were many anecdotes. Professor Chang Chung-yuan's translation gave the
following:


Output:
Jōshū visited ōbaku, who closed the door of his chamber whenōbaku saw Jōshū coming.
   Whereupon Chao-chou (Jōshū) lit a torch in the Dharma Hall and cried out for help. ōbaku
   immediately opened the door and grabbed him, demanding, "Speak! Speak!" Chao-chou
   answered: "After the thief is gone, you draw your bow!"
       …
       Jōshū visited Hōju (Pao-shou, a disciple of Rinzai) at his monastery. When Pao-shou
   (Hōju) saw him coming, he turned around in his seat. Chao-chou unfolded his sitting cloth and
   bowed. Pao-shou came down from his seat, and Chao-chou immediately left him.
       …
       Jōshū visited Enkan and said to him, "Watch the arrow!"
       Enkan (Yan-kuan) answered, "It is gone!"
         Chao-chou said: "It hit the target."
         …
         Jōshū arrived at Kassan's monastery and went to the Dharma Hall with a staff in his hand.
   Chia-shan (Kassan) asked him, "What is the staff for?" "To test the depth of the water" was the


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


Output:
The following is a famous anecdote:

        A monk asked, "Since all things return to One, where does this One return to?" Jōshū
   replied: "When I was in Tsing-chou, I had a robe made which weighed seven chin ."

Another incident is also given in Professor Chang's translation:

        Someone was walking in the garden with the Master (Chao-chou) and saw a rabbit running
   away in fright. He asked, "How could the rabbit be frightened and run away from you, since you
   are a great Buddhist?" To this the Master replied, "It is because I like to kill."

"To kill" might be a figurative speech. When the Master failed to rise from
his seat to greet the Prince-General of Chen-ting, the Master explained:

        Ever since my younger days
        I have abstained from meat.
        Now my body is getting old.
        Whenever I see my visitors
       I have no strength left for coming down from the Buddha-seat.


Output:
As vegetarians, all Buddhists in China refrained from any killing of living
things. However, the story of the killing of a cat, in which both Nan-chuan
and Chao-chou were involved, is almost unbelievable. According to Wu-
men-kuan ( Mumon-kan ), the episode was related as follows:
     Once in the monastery of Master Nan-chuan, the disciples of the East
Hall and of the West Hall had an argument about a cat. Nan-chuan grabbed
the cat and, holding it aloft, said: "If any one of you assembled here can say
the right thing, the cat will be saved; if not, it will be killed." No one was
able to answer. Thereupon Nan-chuan killed the cat. In the evening Chao-
chou, who had been away for the day, returned. Nan-chuan turned to him
and asked, "What would you have said had you been here?" Chao-chou
took off his straw sandals, put them on his head, and walked out. "If you
had been here," commented Nan-chuan, "the cat would have been saved."
This is case No. 14, and the English translation is taken from Dumoulin-


Output: Peachey, A History of Zen Buddhism , page 99. Dumoulin commented:


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


Output:
In the history of Chinese Ch'an (Zen), there were a number of lay
disciples who attained great fame, among them were Wang Wei (699-759),
the famous poet-painter, and Pang Yun (d. 811), the disciple of Baso.
     Wang Wei was a contemporary of Nan-yang Hui-chung (Nan'yōEchū),
Shih-tou Hsi-chien (Sekitō Kisen), and Ma-tsu Tao-i (Baso Dōitsu). He
took the courtesy name Mu-chi (after Vimalakirti ). His inscription for the
Sixth Patriarch's biographical account indicated the depth of his
understanding of Hui-neng's Ch'an teaching:

       When there is nothing to give up
       One has indeed reached the Source.
       When there is no void to abide in
       One is indeed experiencing the Void.
       Transcending quiescence is no-action.
       Rather it is Creation, which constantly acts.


Output:
This translation appeared on page 144 of Chang's Original Teachings of
Ch'an Buddhism .
     Pang Yun (Hō Kōji), his wife, and his daughter, Ling-chao (Reishō),
were all devoted to Ch'an (Zen). Pang Yun once remarked:

       How difficult it is!
       How difficult it is!
       My studies are like dying the fibers of a thousand pounds of flax in the sun by hanging
         them on the trees!

His wife responded:

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

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


Output:
The daughter got ahead of her father, while Pang Yun was ready to pass
away. See Chang's Original Teachings of Ch'an Buddhism , page 145 and
pages 174-177.
     According to Dharma Records of Abbot Hsu Yun , Vol. 8, pages 262-
265, he was revered as the Eighth Patriarch of the Igyō School. His disciple,
Reverend Hsuan-hua (Senka), then becomes the Ninth Patriarch in the Igyō
line. Reverend Hsuan-hua is the Chief Abbot of the Gold Mountain Temple,
San Francisco, and the founder of Dharma Realm University, Talmage,
California, U.S.A.
        叁 南岳系和沩仰宗
  在六祖慧能之后，南岳怀让（677—744）创建了禅宗的南岳支
系。在R. H.布莱思《禅与禅宗经典》的第3卷中，除了第1章叙述青原
支系的洞山众弟子外，其余全都专门叙述关于南岳这一支系的禅宗历
史。
  本书第二章中曾提到怀让在教导马祖时怎样把沉思坐禅比喻为企
图磨砖成镜。另外还有一次怀让曾对马祖这样说：

  你想通过沉思坐禅来修炼，你就将修成一尊坐佛。你想修炼坐禅，应知禅道非坐非卧。
你想修成坐佛，那就应该知道佛无定相。因为佛法本无所住，所以没有什么可以取舍选择
的。如果你想修成坐佛，那就完全等于杀佛。如果你执著奉行坐相，那你就根本不可能领悟
禅理。


Output:
英文译文见艾伦·瓦茨《禅道》第110页，而在拙著《禅宗师承记》第
58页上则引有中文原文。
  马祖道一（709—788）是汉州地区什邡（在今四川成都西北）
人，12岁时就出家为僧。东游至湖南南岳衡山，拜在怀让禅师门下。
怀让共有弟子九人，只有马祖得其心印，传为法嗣。根据《传灯录》
所载，怀让众弟子中只有六人得到了印证。记得关于达摩祖师的下述
这一故事（见《大正藏》第51卷，第151页）：

  达摩说：“三人得我法。一人得我髓，一人得我骨，一人得我肉。得我髓者慧可，得我骨
者道育，得我肉者尼总持。”

同样，怀让也如此讲：
  汝等六人同证吾身，各契其一。一人得吾眉，善威仪——常浩；一人得吾眼，善顾盼
——智达；一人得吾耳，善听理——坦然；一人得吾鼻，善知气——神照；一人得吾舌，善
谭说——严峻；一人得吾心，善古今——道一。

可以指出，正像慧可得到了达摩的“髓”而成为禅宗第二祖，那么马祖
道一得到了怀让的“心”就应是南岳系的祖师。不过其他五人，确实也
不同程度地得到了怀让的印证，所以也都是他的传承弟子（见《传灯
录》，《大正藏》第51卷，第240—241页）。怀让圆寂于公元744年，
即唐玄宗天宝三年。
  根据《传灯录》中有关马祖道一的传记内容，张钟元教授已把它
译成英文。以下这段可参见张氏《佛教禅宗之源》（潘塞恩图书出版
公司，1969年版）第148—152页：

  有一天马祖禅师对众人说：“你们都应懂得你们自心是佛，此心即是佛心。当初大祖师菩
提达摩自南印度来到中国，传授上乘一心之法，要使我们一切众生都能开悟。……
  “凡求佛法真理的人，要懂得应该别无所求。除心之外别无佛，除佛之外也无心。既不趋
善，也不避恶，洁净和污秽两不沾边，那么罪性也就空了。……
  “不论何时，如果谈到了心，要懂得见色即是见心。外象与本质、事与理都完全互相渗
合，两无所碍。菩提道果，就应该是这样。”

然后马祖禅师要众人听他读一首诗偈：

  关于内心，不论何人要说就说，
  这样做，菩提就平静安宁。
  相状和本性、事和理完全渗透无碍，
  那么“生”同时也就是“不生”。


Output:
马祖相貌奇特：行走如牛，环视像虎，伸舌可以过鼻，脚跟下还
有两轮斑纹。
  马祖有很多弟子，其中有：
  百丈怀海（720—814）
  麻谷宝彻
  大珠慧海
  鲁祖宝云
  玉姥翛然
  章敬怀晖（756—815）
  盐官齐安（750？—842）
  鹅湖大义（746—818）
  归宗智常
  芙蓉大毓
  五泄灵默（747—818）
  兴善惟宽（755—817）
  南泉普愿（748—834）
  汾州无业（760—821）
  西堂智藏（735—814）
  庞蕴（？—811）
  大梅法常（752—839）
  邓隐峰
  百丈惟政
  佛光如满
  盘山宝积
  百丈怀海（720—814）20岁时出家为僧，师从马祖学佛法。当他
第二次拜见禅师时，马祖大声呼斥（临济以后也常用棒喝），响声震
耳，使百丈聋了三天。后来某一天，百丈侍立马祖身旁，一群野鹅飞
过。马祖问：“那是什么？”百丈答：“那是一群鹅。”马祖问：“飞向哪
里？”百丈答：“他们飞过去了。”马祖忽然捏着百丈的鼻子拧了一把。
百丈觉得很痛，高叫“哦，哦！”马祖说：“你说他们飞走了，但他们何
曾飞去？”这启发了百丈，顿然领悟，汗流浃背。这就是所谓“顿悟”的
一例而被记载（参见铃木大拙：《佛教禅宗论文集》系列I，1949、
1961年版，第240页）。
  在百丈顿悟的第二天，马祖来到讲经堂上，准备向众人讲经。百
丈走向前来，就把席毯卷起。马祖平静地从座上走下来，回到房内，
再把百丈叫来，责问他刚才的举止是为什么。百丈答：“昨天你拧了我
的鼻子，我很疼。”马祖问：“那么你内心在想些什么呢？”百丈说：
“今天我不再疼了。”百丈在开悟了以后，自我感觉就好像一头金毛狮
子。
  大约在唐代中期，百丈怀海起草了一份“禅寺寺内法规”条例。这
些法规条例在元代由朝廷敕令汇编后一直保存到现在，即《敕修百丈
清规》。（参见《大正藏》第2025）。
  长庆大安（793—883）问百丈：“我想知道，到底什么是佛？”百
丈答：“你好像是骑在牛背上在找牛。”大安问：“我现在知道以后，又
该如何去做呢？”百丈说：“就好比骑牛回家。”大安问：“如何做才能
合乎佛法？”于是百丈就告诉他：“你要像牧童那样拿了牛鞭，管好你
的牛，不要闯入别人家的稻田中。”这一故事在禅宗文献中经常被引
用，还有十幅牧牛图，系统地表示了内心修炼的分段步骤，它们是：


Output:
用，还有十幅牧牛图，系统地表示了内心修炼的分段步骤，它们是：
（1）寻牛，（2）寻到了牛的脚印，（3）见到牛，（4）抓住牛，
（5）驯牧牛，（6）骑上牛背回家，（7）留下人来忘掉牛，（8）牛
和人全都忘失，（9）返本还源，（10）在尘俗中逍遥。
  在R. H.布莱思的《禅与禅宗经典》第3卷第4章中讲述了下面这样
的故事：


Output:
一僧问百丈：“什么是佛？”
  百丈问僧：“你是什么？”
  僧说：“我就是我。”
  百丈说：“你知道这个‘我’吗？”
 僧答：“很清楚。”
 百丈拿起一只蚊拍，问：“你看见这个吗？”
 僧答：“我看见了。”
 百丈说：“我无话可讲了。”

百丈是大导师，也是大组织者，他十分重视禅寺内的清规戒律。他有
很多优秀的弟子，其中有：
  沩山灵祐（771—853）
  黄檗希运（？—850）
  长庆大安（793—883）
  大慈寰中（780—862）
沩山灵祐和他的弟子仰山慧寂（807—883）是沩仰宗的创建人。黄檗
希运的弟子临济义玄（？—866）创建了临济宗。沩山灵祐的其他弟子
还有：香严智闲、灵云志勤和径山洪湮。黄檗希运的其他弟子则有睦
州道踪、相国裴休、乌石灵观和千顷楚南。睦州道踪的另一名字是陈
尊宿，长庆的弟子是灵树如敏和大隋法真。
  大珠慧海是《顿悟入道要门论》的作者，由妙叶编纂，1374年初
版。玉姥翛然是日本僧人最澄禅师（767—822）的师父，最澄则是日
本天台宗的创建人。盐官齐安（750？—842）是义空和道助两人的师
父，两人都去了日本。归宗智常有一弟子为高安大愚。南泉普愿（748
—834）有许多弟子，其中如赵州从谂（778—897）、长沙景岑（788
—868）和陆亘（764—834）。大梅法常（752—839）是杭州天龙的法
师，天龙的弟子是俱胝。佛光如满有一著名的弟子白居易，是大诗
人。
  沩山灵祐禅师是福州长溪（今福建省）人。先在福州当地的建善
寺拜律师法常为师，后在杭州龙兴寺受戒。23岁到江西拜见百丈禅
师。有一天沩山侍立在禅师旁，师问：“你是谁？”答：“我是沩山。”
百丈说：“你拨一下炉中，看是否还有炭火。”沩山拨后说：“已经没有
了。”百丈禅师从座中站起来，深拨炉内有火处，取出一小块还在燃烧
的炭给沩山看，说：“这不是炭火吗？”沩山即悟，深深鞠了一躬。百
丈就读了一段佛经，经中大意为：

  要见佛性，当观时节因缘，时节到来时，就像是从迷梦中一觉醒来，也像是忽然想起了
久忘之事，于是就能认识到：所获得的原是来自本心而不是来自外界。

下面一些故事引自张钟元译的《佛教禅宗之源》第200—208页：


Output:
下面一些故事引自张钟元译的《佛教禅宗之源》第200—208页：

   有一天，沩山灵祐禅师来到佛堂，对众人讲：“悟禅之人的心是平静坦然、直率无伪的，
既无正面，也无背面。没有欺骗，也没有虚妄。每天时时刻刻所闻所见，都是寻常的事和
物，未受扭曲的本来面目。不要闭目塞听，而要做到情不附物。过去许多圣人也都强调要能
承受愚蠢和污浊的迷惑和困扰。当终能排除迷妄、邪念、幻想等恶习之时，那么心灵就会像
秋水一样清澈宁静，淡泊洁净，像这样的人就可称为禅道中人，即不随附于任何事物之人。”
……
   有一次沩山禅师在佛堂上向众人说法时，说：“启悟之道就像一把利剑直插事物中心，不
管世俗还是神圣都完全消失，而真理显露。把一和多统一起来，即是佛性。”

沩山灵祐的弟子仰山慧寂（807—883）是韶州怀化（在今广东番禺东
南）人。17岁时，慧寂自断两只手指，表示决心，要求父母允许他出
家为僧。他到南华寺落发，寺内供奉着六祖之龛。后来又去参拜沩山
禅师。师问：“你有自主吗，还是没有呢？”慧寂答：“有主。”师问：
“主在哪里？”慧寂从堂西走到堂东，就停步了。沩山禅师立即觉察到
他不是寻常人，决心收为弟子并教导他。有一天慧寂问禅师：“真佛住
在哪里？”沩山禅师回答：

  想象“无思”的奇妙，并一直追思到灵光无穷处，思尽了再还归本源，在这里本性和相状
都永恒存在，事和理并无区分。真佛即在此。

慧寂听后，就立刻开悟；后于77岁时圆寂，留下一首诗偈：
 年满七十七，老去是今日。
 任性自浮沉，两手攀屈膝。

  沩山另有一弟子香严智闲，起初觉得失望而离去。他到达南阳，
见到了国师南阳慧忠之墓，就在附近筑一茅舍住下了。有一天他在除
杂草时丢掷的一块瓦砾，击中了一棵竹树，发出声响，正失笑间，忽
然省悟。于是就作了一首诗偈，以表示对大师沩山的感谢之心，大意
如下：

 就是这一击，使过去一切所知都忘却，
 更不需任何修炼学习。
 此事显示了一条终古大路，
 没有什么悄然良机，
 也不留任何踪迹，
 所闻所见更不合任何仪式。
 所有悟道人都称赞说：
 这才是最高上上根机。

附原文如下：

 一击忘所知，更不假修持。
 动容扬古路，不堕悄然机。
 处处无踪迹，声色外威仪。
 诸方达道者，咸言上上机。

智闲来到佛堂向众人讲：


Output:
智闲来到佛堂向众人讲：

  道由悟达，不在语言。况见密密堂堂，曾无间隔。不劳心意，暂借回光，日用全功，迷
徒自背。
  在回答一僧“如何是道”的提问时，智闲说：“枯木里龙吟。”僧不
理解，于是智闲再说：“骷髅里眼睛。”
  这些内容在张钟元教授《佛教禅宗之源》第219—228页中译成了
英文。
  沩仰宗在传了四五代之后就不再继续兴盛了。仰山的弟子有：
  西塔光穆
  南塔光涌
  龙泉文喜（820—899）
  霍山景通
  新罗顺支
  西塔光穆有一弟子资福如宝，资福如宝的弟子为资福贞邃和报慈
德韶。报慈有二弟子：三角志谦和兴阳词铎。南塔光涌则有三个弟
子：芭蕉慧清、黄连义初和清化全怤。芭蕉慧清有六个弟子：兴阳清
让、幽谷法满、芭蕉住遇、芭蕉继彻、寿宁善义和承天辞礭。承天辞
礭的弟子是罗汉继宗。
  除百丈外，马祖还有一卓越弟子南泉普愿（748—834），是郑州
新郑（在今河南省）人。公元757年，在他10岁时，从大慧禅师受业
（据《五灯会元》，“唐至德二年依大隈山大慧禅师受业”。南岳怀让
［Nangaku Ejō］744年卒，谥大慧禅师，并非同一人），深入学得了
佛学哲理后，成为马祖的弟子，并获得了顿悟。下述故事载于《传灯
录》第8卷，又载于《大正藏》第51卷，第257—259页。

  有一天南泉在为众僧人分粥时，马祖大师问他：“桶里是什么？”南泉却说：“此老汉应该
闭他的嘴，不要说这种话。”

  公元795年，南泉48岁时迁居池阳，在当地南泉山巅建了一座小禅
寺，就在那里待了三十年，从不下山。在将去世前，首座僧问：“大师
离此后将去哪里？”师答：“我将下山做一条水牛去。”僧再问：“我能
随师一起去吗？”师答：“如果你愿跟我去，必须口衔一枚草。”
  南泉有一著名弟子赵州从谂（778—897），是曹州郝乡（在今山
东曹县）人。在尚未受戒之前就来参拜南泉禅师，正好禅师在休息，
问赵州：“你刚才从哪里来？”赵州答：“刚才离开瑞像院。”师问：“见
到了瑞像吗？”赵州答：“我未见瑞像，只见卧如来。”师问：“你是有
主沙弥，还是无主沙弥？”答：“是有主沙弥。”师问：“主在哪里？”赵
州答：“早春犹寒，愿师尊万福。”于是南泉就接受他为弟子了。下述
故事引自张钟元教授《佛教禅宗之源》第153—163页。


Output:
有一次南泉禅师这样说：“昨天深夜，向文殊和普贤各打二十下，赶出了本院。”
  赵州追问师父：
  “师父打了谁？”
  南泉禅师回答：
  “你能告诉我王老师错在哪里呢？”（南泉禅师出家前的俗姓为王）
  赵州礼拜而出。……
  又有一次南泉禅师说：
  “江西马祖说心即是佛，佛即是心。可是王老师（南泉自称）却不这样说，而倡导‘不是
心，不是佛，也不是物’。我这样说有什么错吗？”
  赵州听后礼拜而出。有一僧跟随赵州之后，问他：“你刚才向师父礼拜，然后就离开了，
这是什么意思？”赵州答：“你应该去问师父。”于是那僧就去问师父：“刚才从谂为什么这样
做？”师父惊叹说：“他完全领会了我的旨意！”……
  赵州从谂问：“道不在事物之外，事物之外就不是道。那么事物之外的道是什么呢？”南
泉禅师打了他一下。赵州抓住了棒说：“今后请不要因任何人错了就打他。”大师说：“我们很
容易把龙和蛇区分开来，但谁都不能去愚弄一位禅僧。”……
  一天，有一老僧问南泉禅师：“我们如果说心即是佛，我们就错了。但如果说不是心、不
是佛，我们也不对。那么请教师父，究竟应该怎样说呢？”南泉禅师回答：“你只要深信心即
是佛，那就这样，又何必去议论它是对是错呢？正好像你每次来斋堂就餐时，穿过东廊西廊
或其他什么处，不会去问怎样走才是对的或错的。”

我们可以这样说，赵州从谂当然不会像那老僧提这样的问题。在南泉
禅师与赵州之间曾有一段很有意义的对话：
  赵州问：“什么是道？”
  南泉答：“平常心是道。”
  赵州问：“能趋近它吗？”
  南泉答：“如果你故意企求趋近它，那么你就会错过它。”
  赵州问：“如果不故意企求趋近它，那么又怎能认识它呢？”
  于是南泉禅师就向赵州解释说：“道并不属于那种可认识或不可认识的事理。认识只是一
种幻觉，不认识又是漠然无知。不企求趋近它而确实达到的道，就好像是处于太空中，完全
无障碍和无界限，又怎能强说肯定或否定呢？”


Output:
赵州听后得到了启发而领悟。在受戒之后，赵州有一天回到了南泉禅
师处，问：“在已得道之后又该去哪里作息呢？”禅师说：“应下山去做
一条牛。”赵州拜谢了大师的指示。禅师还这样说：“昨夜三更时，明
月照窗上。”所以南泉和赵州是一对很理想的师徒。
  赵州高寿达120岁。本书作者曾有幸在曹溪和重庆见到过的近代中
国禅师虚云老和尚，同样也享年120岁（1840—1959）。
  赵州从谂（778—897）是曹州（在今山东）人，但是居住在赵州
（今河北石家庄附近）观音院。他在童年就出家做了和尚。后来他拜
谒和遇见过南泉、黄檗、宝寿、盐官和夹山等众多禅师，见道于南
泉。在《传灯录》第10卷中（见《大正藏》第51卷，第276—278页）
载有许多有关他的故事，下面一些内容已由张钟元教授译成英文：

  赵州去拜访黄檗禅师。黄檗见他来了，却关门不想见他。于是赵州就在法堂内点燃了火
炬，并高声呼救。黄檗只得立刻开门抓住了他，要他“快讲！快讲！”赵州回答：“等贼走了以
后，你方才张弓！”……
  赵州来到宝寿（临济的一个弟子）的寺中，要想见他。宝寿见到他来，就在座中转过身
去，背向着他。赵州打开坐具并行了礼，然后宝寿方从座中走下来，而赵州却立刻离开他走
了。……赵州访问盐官，向他说：“看箭！”盐官回答：“箭已经过了！”
  赵州说：“箭已中了靶。”……
  赵州到了夹山大师的寺中，拿了手杖来到法堂。夹山问他：“拿手杖做什么？”回答：“用
来探水的深浅。”夹山说：“这里连一滴水也没有，你能探到些什么？”于是赵州就倚杖而走
了。……
  赵州从谂被邀请住进赵州的观音院。他上堂对众人讲：“那就像一颗晶莹剔透的明珠被拿
在手掌中。胡人来了它就反映出胡人。我拿一株草当作一丈六尺金身用，而一丈六尺金身则
当作一株草用。佛是烦恼，烦恼是佛。”一僧问道：“不明白佛引起什么烦恼？”赵州答：“引
起一切人间烦恼。”僧问：“怎样方可排除烦恼呢？”赵州答：“那又为什么要去排除烦恼呢？”

下面是一个有名的故事：

  一僧问：“万物都回归为‘一’，那么‘一’回归到哪里？”赵州说：“当我在青州时，我做了一
件袈裟布衫重七斤。”

在张钟元教授译文中还有一段故事：

  有一客人陪同赵州大师在园中散步，见到一兔子受惊奔逃。客问：“你是佛门大禅师，为
什么兔子见到你会惊恐奔逃呢？”大师回答：“为老僧好杀。”


Output:
这里的“杀”可能是象征性的比喻字。有一次，有一真定将军王公贵人
来访，大师未从座中起立去迎接，而解释说：

  自小持斋身已老，见人无力下禅床。

中国佛教信众一般常吃素（斋），戒杀生。下述涉及南泉和赵州有关
杀猫的故事不太可信。根据《无门关》所载，故事如下：

  有一次在南泉大师寺院中，东西两佛堂的弟子们对一只猫发生了争论。南泉抓住了这只
猫，高高举起说：“你们中间如果有人说对了，此猫就可得救。否则就杀了此猫。”结果无人
能回答，南泉就把猫杀了。当时赵州白天不在，傍晚才回来。南泉就问他：“假使你在的话，
你会怎样讲？”赵州脱下他的草鞋，放在头上便走了。南泉解释说：“如果赵州在这里，此猫
就可得救了。”

参见杜慕林著、保罗·披切译《佛教禅宗史》第99页，第14例。杜慕林
的评注说：
  在这看来几乎毫无意义的行动中，“得救”之辞却超脱了所有的肯定和否定的言辞。
  在中国的禅宗南支中，尤其是由马祖禅师所引入的那些“悖论言辞和怪异行动”中，是找
不到合逻辑的解答的。在启示领悟的具体情况下，这些悖论却能展示出所孕育的深刻意义。
在所有禅师中，要以赵州禅师在悖论言辞和怪异行动上有着最丰富的记录。也有某些言辞却
是可以得到解释的。例如在请求对“启示领悟”作指示时，只是简单地回答：“洗钵盂去。”这
就是说，只要从日常生活中就可以得到领悟……

  在中国禅宗历史上，有很多极有名望的居士，例如著名的诗人和
画家王维（699—759）及马祖的弟子庞蕴（？—811）。
  王维是南阳慧忠、石头希迁和马祖道一等禅师的同时代人。王维
字摩诘（源自《维摩诘经》），在他为“六祖传”所撰碑铭中，显示出
他对慧能所传禅宗的教旨有很深刻的理解：

  当不再剩下什么不可丢弃时，
  你就的确到达了源头处。
  当不再有任何空间可以居留时，
  你就的确认识体会了太空。
  超越了宁静，那就不是行动，
  而是创造，永远在起作用。

原文为：

  无有可舍，
  是达有源。
  无空可住，
  是知空本。
  离寂非动，
  乘化用常。

参见张钟元《佛教禅宗之源》第144页的译文。
  庞蕴以及他的妻子和女儿灵照都信奉禅宗。庞蕴曾这样说：
 这真太难啊！
 真太难啊！
 我的钻研就好像要染千斤的麻，
 悬挂树上，在太阳光下晒！

他的妻子回应说：


Output:
他的妻子回应说：

 我行的道实在很简要！
 我就在开着花朵的树顶上找到了
 师父的教导。

他们的女儿灵照说：

 我的钻研不难也不易。
 饥了我就吃，
 倦了我就歇。


Output:
当庞蕴即将去世时，他的女儿恰巧比他稍早一步抢先走了。参见张钟
元《佛教禅宗之源》第145页以及第174—177页。
  根据《虚云和尚法汇》第8卷第262—265页，他被尊为沩仰宗第八
祖，所以他的弟子宣化法师就成为沩仰宗第九祖。宣化法师是美国旧
金山市金山寺的住持方丈，是美国塔尔马奇佛法大学的创建人。
      CHAPTER 4 THE RINZAI
            SCHOOL
     Huang-po Hsi-yun (ōbaku Kiun, d. 850 A.D.) was a dharma-heir of
Po-chang Huai-hai (Hyakujō Ekai, 720-814), and hence a dharma brother of
Kuei-shan Ling-yu (Isan Reiyū, 771-853), Chang-ching Ta-an(Chōkei
Daian, 793-883), and Ta-tzu Huan-chung (Daiji Kanchū, 780-862). Huang-
po (ōbaku) became a monk when he was a child. He was confirmed or
ordained by Po-chang (Hyakujō). He was then invited to preside over a big
temple newly built and named after Huang-po Shan(Mount ōbaku). His
fame was far and wide, and more than one thousand faithful followers
gathered around him. He left posterity with his The Essence of Mind ,
recorded and collected by Pei Hsiu the Prime Minister(Haikyū Shōkoku), a
great admirer of ōbaku and also a good friend of Kuei-feng Tsung-mi


Output:
(Keihō Shūmitsu, 780-841). In Pei Hsiu's Preface, 858 A.D., he recorded
how in 843 and in 849 he questioned Master ōbaku and put down the
answers in writing. Some abstracts were taken from R. H. Blyth's Zen and
Zen Classics , Vol. 3, Chapter 5 as follows:


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


Output:
you understand what this Mind is, this is the No-Mind, the No-Law." Pei Hsiu (Haikyū) said, "If
   there's no Mind, and no Law, how can you talk about 'transmitting' something?" Huang-po
   (ōbaku) said, "When you hear me say 'transmission of Mind,' you think of there being a
   'something'to transmit, so a Patriarch declared:
        When you realize the nature of Mind,
        You speak of it as a wonderful mystery;
        Enlightenment is unattainable;
        When attained, you do not describe it as something known.
        If I get you to understand this, do you think you could?"


Output:
According to the Lamp Records , Vol. 12, ōbaku had thirteen disciples,
among them:
     (1) Lin-chi I-hsuan (Rinzai Gigen, d. 866)
     (2) Mu-chou Tao-tsung (Bokujū Dōshō)
     (3) Wei-fu Ta-chueh (Ifu Daikaku)
     (4) Chien-ching Tsu-nan (Senkei Sonan)
     (5) O-shih Ling-kuah (Useki Reikan)
     (6) Lo-han Tsung-che (Rakan Sōsetsu)
     (7) Pei Hsiu the Prime Minister (Haikyū Shōkoku) Mu-chou Tao-tsung
was also known as Chen the Elder (Chin Sonshuku), whose disciple was
Chen Tsao (Chinsō), prefect of Mu-chou. Mu-chou Tao-tsung (Bokujū
Dōshō) used to make straw sandals and secretly put them by the road. He
was thus known as "Sandal Chen." Those Ch'an (Zen) learners who were
highly endowed with talents greatly respected him. For anecdotes of him,
the reader is referred to Professor Chang Chung-yuan's Original Teachings
of Ch'an Buddhism , pages 107-115, and to R. H. Blyth's Zen and Zen
Classics , Vol. 3, pages 138-144.
    Lin-chi I-hsuan (Rinzai Gigen, d. 866) was the founder of the Lin-chi


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


Output:
"There is not much after all in the Buddhism ofōbaku." (See Suzuki: Essays
in Zen Buddhism , First Series, page 247.) Rinzai-roku was a collection of
dialogues by Master Rinzai, which revealed his teachings. As translated by
Alan W. Watts in The Way of Zen , the following passages are illuminating
(see pages 101-102):


Output:
Why do I talk here? Only because you followers of the Tao go galloping around in search
   of the Mind, and are unable to stop it. On the other hand, the ancients acted in a leisurely way,
   appropriate to circumstances (as they arose).
         O you followers of the Tao—when you get my point of view you will sit in judgment on
   top of the… Buddhas' heads. Those who have completed the ten stages will seem like
   underlings, and those who have arrived at Supreme Awakening will seem as if they had cangues
   around their necks. The Arhans and Pratyeka-buddhas are like a dirty privy. Bodhi and nirvana
   are like hitch-posts for a donkey.
          There is no place in Buddhism for using effort. Just be ordinary and nothing special.
   Relieve your bowels, pass water, put on your clothes, and eat your food. When you're tired, go
   and lie down. Ignorant people may laugh at me, but the wise will understand… As you go from


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


Output:
In Ma-tsu (Baso), Nan-chuan (Nansen), Chao-chou (Jōshū), Huang-
po(ōbaku), and Lin-chi (Rinzai), we can see the "flavor" of Zen at its best.
Mr. Watts spoke about the difficulty of translating the records of these
masters from colloquial Chinese speech of Tang Dynasty into modern
English. So there seems no need of re-translating them, although the
original Chinese versions are available.
     Rinzai's "Four Kinds of Attitudes" (Shiryōken) can be stated as
follows. (See The Development of Chinese Zen , by Heinrich Dumoulin, S.
J., originally in German; English translation by Ruth Fuller Sasaki,
published by The First Zen Institute of America, Inc., New York, 1953,
pages 72 and 22-24).

        In some instances I abstract man from the environment; in some instances I abstract the
   environment from man; in some instances I abstract both man and environment; and in some
   instances I abstract neither man nor environment.


Output:
The translation was made by Sokei-an. On page 22, Ruth Fuller Sasaki's
translation reads as follows:
        As to formula, the text depends upon the well-known "four propositions" of Indian
   Buddhist logic; as to meaning, it corresponds to the four aspects of Reality (Dharmadhatu or
   hōkkai in Japanese) of the Kegon teaching…
        Analogous formulas are the "Fourfold Relations of Guest and Host" (Shihinju) and the
   "Fourfold Precedence and Subsequence of Light and Activity" (Shishōyū). With all such
   formulas the technical terms must be understood as symbols. We are concerned with a logical or
   metaphysical dialectic regarding the relationship of subject and object, relative and Absolute,
   appearance and Reality, which later will be dealt with somewhat in detail in the example of the
   "Five Ranks" (goi) of the Sōtō School.
        Another of Rinzai's expressions, that regarding the "Three Mysteries and the Three


Output:
Essentials" (sangen sanyo), is likewise to be found in Rinzai-roku . The basic passage states:
   "Each statement must necessarily comprise the three mysteries; each mystery must necessarily
   comprise the three essentials."


Output:
According to one such explanation (from commentaries), the three
mysteries are:

        Taichūgen 体中玄, that is, "what the Buddhas of the three periods and the patriarchs of the
   historical eras attained in enlightenment"—thus, the content of enlightenment—corresponds to
   substance (tai 体).
        Kuchūgen 句 中 玄 , that is, "what the patriarchs in the historical eras manifest as
   enlightenment"—the distinctive features of enlightenment—corresponds to characteristics (sō
   相).
        Genchūgen 玄中玄, that is, "how the Buddhas of the three periods and the patriarchs of the
   historical eras transmit (enlightenment)"—thus, the operation of enlightenment—corresponds to
   activity (yū 用).
        Substance, characteristics, and activity are inseparably interfused and one. Each of the
   three mysteries comprises the three essentials, which are not different from one mystery, in the
   meaning of the doctrine of the Avatamsaka-sutra (Kegon kyō ) regarding unity in differentiation.


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


Output:
In the Kegon School, there are Four Aspects of Reality:
     1) Illusion departs from the subject;
     2) Illusion departs from the object;
     3) Both subject and object are denied, but their differentiation
continues to exist;
     4) When the transcending of the opposition of subject and object has
been confirmed, the confrontation of subject and object ceases completely.
     Rinzai's way of expressing himself against falsehood can be best
exemplified by the following passages (see Suzuki: Essays in Zen
Buddhism , First Series, pages 347-348):


Output:
O you, followers of Truth, if you wish to obtain an orthodox understanding (of Zen), do not
   be deceived by others. Inwardly or outwardly, if you encounter any obstacles, lay them low right
   away. If you encounter the Buddha, slay him; if you encounter the Patriarch, slay him; if you
   encounter the Arhat or the parent or the relative, slay them all without hesitation: for this is the
   only way to deliverance. Do not get yourselves entangled with any object, but stand above, pass
   on, and be free. As I see those so-called followers of Truth all over the country, there are none
   who come to me free and independent of objects. In dealing with them, I strike them down any
   way they come. If they rely on the strength of their arms, I cut them right off; if they rely on
   their eloquence, I make them shut themselves up; if they rely on the sharpness of their eyes, I
   will hit them blind. There are indeed so far none who have presented themselves before me all


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


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


Output:
Rinzai said to the monks, "Sometimes 'Kwatz' is like the treasured
sword of the Vajra King; sometimes like a golden-haired lion crouching on
the ground; sometimes the shadow of a sounding-stick on the grass; and
sometimes not a shout at all. How do you understand this?" The monks
hesitated. Rinzai shouted "Kwatz!"
    The Rinzai School was transmitted in the following manner:
    (1) Lin-chi I-hsuan (Rinzai Gigen, d. 866)
    (2) Hsing-hua Tsun-chiang (Kōke Zonshō, 830-888)
    (3) Nan-yuan Hui-yu (Nan'in Egyō, d. 952)
    (4) Feng-hsueh Yen-chao (Fuketsu Enshō, 896-973)
     (5) Shou-shan Sheng-nien (Shuzan Shōnen, 926-993)
     The sixth generation had several disciples, among them:
     (6a) Fen-yang Shan-chao (Fun'yō Zenshō, 947-1024)
     (6b) Ku-yin Yun-tsung (Koku'in Unsō, 965-1032)
     (6c) Yeh-hsien Kuei-sin (Yōken Kisei)
     (6d) Shen-ting Hung-yin (Jintei Kō'in)
     (6e) Chen-tien Chih-sung (Chōten Chisū)
     (6f) Kuang-hui Yuan-lien (Kō'e Genren, 951-1036)


Output:
Fen-yang's dharma-heirs were:
     (7a) Shih-shuang Tsu-yuan (Sekisō Soen, 986-1039)
     (7b) Lang-ya Hui-chueh (Rōga Ekaku)
     (7c) Fa-hua Chuan-chu (Hōka Zenkyo)
     (7d) Ta-yu Shou-chi (Daigu Shushi, d. 1057)
     Ku-yin's dharma-heirs were:
     (7e) Chin-shan Tan-ying (Kinzn Don'ei, 989-1060)
     (7f) Li Tsun-hsu (Ri Junkyoku, d. 1038)
     Chin-shan had a disciple Hsi-yu Kung-chen (Seiyo Kōshin). Li Tsun-
hsu was the author of Tien-sheng Kuang-teng Lu ( Tenshō Kōtōroku ), dated
1036.
     Yeh-hsien's dharma heir was:
     (7g) Fu-shan Fa-yuan (Fuzan Hō'en, 991-1067). Fu-shan was also
known as Yuan-chien Ta-shih (Enkan Daishi), who was responsible for
picking Tou-tzu I-ching (Tōsu Gisei, 1032-1083) as the dharma heir of Ta-
yang Ching-yuan (Daiyō Keigen, 943-1027) in the Tsao-tung (Sōtō) School.
     For the eighth generation, Shih-shuang Tsu-yuan (Sekisō Soen), better
known as Tzu-ming Ta-shih (Jimyō Daishi) had the following dharma-
heirs:
     (8a) Huang-lung Hui-nan (ōryū Enan, 1002-1069)


Output:
(8b) Yang-chi Fang-hui (Yōgi Hō'e, 992-1049)
     (8c) Ta-nin Tao-kuan (Dainei Dōkan)
     (8d) Ching-su (Shōso Jisha)
     Ta-yu Shou-chi (Daigu Shushi) had one dharma-heir:
     (8e) Yun-feng Wen-yueh (Umpō Monyetsu, 997-1062) Jimyō Daishi
had two other disciples:
     (8f) Tsui-yen Ko-chen (Suigan Keshin, d. 1064)(8g) Tao-wu Wu-chen
(Dōgo Goshin)
     ōryū Enan was the founder of the ōryū Sect, and Yōgi Hō'e was the
founder of the Yōgi Sect. These sects are presented in Chapter 5.
     From Lin-chi I-hsuan (Rinzai Gigen, d. 866) to Shih-shuang Tsu-
yuan(Sekisō Soen, 986-1039), we have seven generations in the Lin-chi
(Rinzai) School. In R. H. Blyth's Zen and Zen Classics , Vol. 3, pages 165-
167, some anecdotes were recorded concerning Hsing-hua Tsun-chiang
(Kōke Zonshō, 830-888) and his dharma brother San-sheng Hui-jan
(SanshōEnen).


Output:
A monk asked Sanshō, "What is the meaning of Daruma coming from the West?" Sanshō
   answered, "Stinking meat attracts flies." The monk brought this up to Kōke, who said, "I
   wouldn't have said that." The monk asked, "What is the meaning of Daruma coming from the
   West?" Kōke answered, "There are enough blue-bottles on a broken-down donkey."
       Sanshō said, "If someone comes, I go out to meet him, but not for his sake." Kōke said, "If
   someone comes, I don't go out. If I do go out, I go out for his sake."


Output:
Kōke was head monk at various temples. He visited Yun-chu Tao-ying
(Ungo Dōyō) of the Sōtō School. But he became Lin-chi's (Rinzai's)
attendant and dharma-heir. One day Emperor Chuang-tsung of Late Tang
told Master Kōke that he got a priceless pearl and nobody has given an
estimate of its value. Master Kōke asked to see the pearl. The Emperor
showed him the pearl. Then the Master said: "Who dares to bid a price on
the Emperor's treasure?" Kōke received a horse from the Emperor Chuang-
tsung as a reward for his teaching. He rode away on it, fell off, and broke
his leg. Returning to his temple, he got the head monk to make some
crutches and went along the corridor. He asked a monk, "Do you know
me?" The monk replied, "Why shouldn't I know you?" Kōke said, "Here's
somebody who explained the Dharma, and can't walk as a result of it."
These anecdotes testified that Kōke was a National Teacher(Kokushi).
Emperor Chuang-tsung reigned 923-925, and Kōke entered nirvana in 925.


Output:
Chuang-tsung was succeeded by Ming-tsung in 926, the year Shou-shan
Sheng-nien (Shuzan Shōnen) was born.
     Kōke's famous disciple was Nan-yuan Hui-yu (Nan'in Egyō, d. 952),
who was also known as Pao-yin Ho-shan (Hō'ō oshō). He passed away in
the second year of the Kuang-shen (Kōjun) era under the reign of Chou Tai-
tsu. Some anecdotes were given by R. H. Blyth in his Zen and Zen Classics
, Vol. 3, pages 167-169.


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

     Blyth commented: "This is unusually poetical, and of a melancholy
grandeur. It also happens to be true. Buddhism is both the cause and effect
of an unsound mind in an unsound body. Note that greediness, stupidity,
maliciousness and so on are not illnesses, for animals have them. Illness
means thinking you are ill. And who can cure the illness which Doctor
Buddha and Doctor Christ have caused?"


Output:
A monk asked Nan'in, "What is your special teaching?" Nan'in said, "In autumn we reap;
   and in winter we store."
        A monk asked Nan'in, "What is the Way (Tao)?" Nan'in answered, "A kite flies across the
   great sky; nothing remains there."
        A monk asked Nan'in, "What about a seamless stupa?" Nan'in said, "Seven flowers, eight
   tearings." "How about the man in the tower?" "He doesn't comb his hair or wash his face."


Output:
Nan-yuan (Nan'in) had two well-known disciples: Ying-chiao
An(Eikyo-an) and Feng-hsueh Yen-chao (Fuketsu Enshō, 896-973). Ying-
chiao An was sitting by the fire when an official asked him, "How can one
get out of the burning in the Three Worlds?" Ying-chiao An picked up the
incense-tongs and showed him some embers, saying, "Officer! Officer!"
The Official was enlightened. Feng-hsueh (Fuketsu) lived to seventy-eight
years old and passed away in the sixth year of the Kai-Pao (Kaihō) era
under the reign of Tai-tsu (Taiso), the first Emperor of Sung Dynasty. Blyth
gave the dates as 896-973, based on Ku-tsun-su Yulu ( Kosonshuku goroku
), which are different from what was given in the Lamp Records , Daishō
Daizōkyō , Vol. 51, pages 302-303.
    Many anecdotes were given in Y. H. Ku's History of Chinese Zen
Masters , pages 158-164, based upon the Lamp Records .


Output:
Feng-hsueh (Fuketsu) was asked by a monk, "When speech and silence are both
   inadmissible, how can one pass without error?" Feng-hsueh replied: "I always remember Kiang-
   nan in the third moon—the cry of the partridge, the fragrance of the wild flowers."
This was cited in Alan W. Watts' The Way of Zen , pages 182-183. There
were some interesting questions and answers in the Lamp Records :

        Question: "How is the host in the guest?"
        Fuketsu answered, "A blind man enters the city."
        Question: "How is the guest in the host?"
        Fuketsu answered, "The Emperor returns with sun and moon shining anew."
        Question: "How is the guest in the guest?"
        Answered Fuketsu, "From the eyebrows arise the white clouds."
        Question: "How is the host in the host?"
        Fuketsu answered: "Grind the three-feet knife. Ready to kill the 'unfair' fellow."


Output:
Feng-hsueh (Fuketsu) had three famous disciples, of whom Shou-shan
Sheng-nien (Shuzan Shōnen, 926-993) was the greatest.

        A monk asked Shou-shan (Shuzan): "What is the special teaching of your family?"
        Shuzan said: "One sentence cuts across the mouth of a thousand rivers; Before a cliff of ten
   thousand yards, one finds the mystery."
        The monk asked: "How is Shuzan's Kyō (outlook and inlook)?"
        Shuzan said: "Let all the people see."
        The monk asked: "How is the person in the Kyō (outlook)?"
        Shuzan said: "Have you received the blows?"
        The monk saluted the Master.


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


Output:
gate!"
        Question: "How is the host in the host?"
        Master said: "Three heads and six arms hold up heaven and earth; Angry No-cha (a
   legendary figure) attacks the Imperial Court-bell."


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


Output:
Chinese Zen Masters , pages 175-185).
       When a monk asked him, "What is the meaning of Daruma (the First Patriarch) coming
   from the west?" Sekisō answered: "Three days of wind and five days of rain."


Output:
Master Tzu-ming (Jimyō Daishi) was a good friend of two high officials:
Yang Ta-nien (Yō Dainen) and Li Tsun-hsu (Ri Junkyoku, d. 1038). In 1038
A.D., Li sent an invitation to Master Tzu-ming, saying that Yang already
passed away, and he wished to meet with the Master before his own death.
The Master took a boat and went to the Capital. Master Tzu-ming wrote the
following gāthā:

       The Yangtze River is endless.
       When can I reach the Capital?
       The boat is receiving cool wind as a help.
       There is no need of using the oars.


Output:
After meeting with the Master, Li Tsun-hsu passed away a little over a
month later. Master Tzu-ming (Jimyō Daishi) left posterity with his
dharma-heirs, most notably Huang-lung Hui-nan (ōryū Enan, 1002-1069),
founder of the Oryū Sect, and Yang-chi Fang-hui (Yōgi Hō'e, 992-1049),
founder of the Yōgi Sect. From ōryū, the lineage leads to Myōan Eisai,
founder of the Rinzai School in Japan. On the other hand, the Yōgi Sect
produced many masters that would influence the development of Zen in
Japan. Enji Ben'en, founder of Tōfuku-ji, was Mujun Shihan's disciple, and
so was Mugaku Sogen, founder of Engaku-ji. Rankei Dōryū, founder of
Kenchō-ji, was Mumyō Esei's disciple. Mukan Fumon, founder of Nanzen-
ji, was the disciple of Jōji Myōrin (Mujun's disciple), as well as the dharma-
heir of Enji Ben'en. Daikyū Shōnen, founder of Jōchi-ji, was Sekikei
Shingetsu's dharma-heir. Nampo Jōmyōwas Kidō Chigu's dharma-heir.
Nampo's disciple ShūhōMyōchō became the founder of Daitoku-ji. Note


Output:
that Rankei, Kidō, and Sekikei were dharma cousins, as they were Shōgen
Sūgaku's dharma grandsons. So many Zen Masters in Japan, whether they
came to China from Japan, or they went to Japan from China, were from the
Yōgi Sect. Even Shinchi Kakushin, the dharma grandfather of Bassui
Tokushō and Jiun Myō'i, founders of Kōgaku-ji and Kokutai-ji respectively,
was the dharma-heir of Mumon Ekai. Ha'an Sosen (Mujun Shihan's dharma
teacher), Shōgen Sūgaku, and Mumon Ekai were all the fifth-generation
dharma descendants of Goso Hō'en, who was the dharma grandson of Yōgi.
So far as the Rinzai School was concerned, the Yōgi Sect flourished both in
China and in Japan.
    The ōryū and Yōgi Sects are presented in Chapter 5.
              肆 临济宗
  黄檗希运（？—850）是百丈怀海（720—814）的法嗣，因此也是
沩山灵祐（771—853）、长庆大安（793—883）和大慈寰中（780—
862）的师兄弟。黄檗年幼时就出家做和尚，拜百丈为师，并受戒。黄
檗山上新建的大禅寺黄檗寺请他去住持说法。他声名远播，有一千多
信众前来听他讲道传法。黄檗口述《传法心要》，由相国裴休集记汇
编成卷，传与后世。裴休十分崇奉黄檗，也是圭峰宗密（780—841）
的好友。裴休在序言中（公元858年）叙述了他在843年与849年是怎样
向黄檗大师提问，并把大师的解答用文字记录下来的，以下片段引自


Output:
向黄檗大师提问，并把大师的解答用文字记录下来的，以下片段引自
R. H.布莱思《禅与禅宗经典》第3卷第5章：


Output:
出现在你面前的事物虽是存在，但当此心（理性）运作时，我们就能够否定它，不接受
它。裴休问：“幻觉掩蔽了心，那么该怎样来消除幻觉呢？”黄檗说：“产生幻觉和消除幻觉，
两者本身其实都是幻觉。幻觉本无根，只是由于要区分事物，就产生了幻觉。如果不去思考
事物之间的矛盾或对立，那么幻觉就停止而且不存在了，你又能怎样去消除它呢？当不存在
任何一丝一毫之地可以依赖时，那就‘用双手丢弃这一切，这样就能得到佛法。’”裴休说：“如
果没有什么可以依赖，那么佛法怎样能相传呢？”黄檗说：“以心传心。”裴休说：“既然心心
相传，为什么又说心不存在呢？”黄檗说：“不接受‘法’就是‘传心’。如果你悟解了什么是心，
那就是无心和无法。”裴休说：“既然无心和无法，那又怎能谈论可以相传些什么呢？”黄檗
说：“当你听我说心心相传时，你是在想：有某些东西在那里相传。有一位禅师曾这样说：
  当你理解心的本性时，
  你把它说成是像奇异的奥秘；
  那就达不到启示领悟；
  如果启悟了，就不会把它描述为
  已知的任何事物。
  我想帮助你理解它，你认为你能够吗？”


Output:
根据《传灯录》第12卷，黄檗有弟子十三人，他们之中有：
  （1）临济义玄（？—866）
  （2）睦州道踪（陈尊宿）
  （3）魏府大觉
  （4）千顷楚南
  （5）乌石灵观
  （6）罗汉宗彻
  （7）相国裴休睦州道踪也被称为“陈尊宿”（受人尊敬的陈姓长者
——译者注），睦州刺史陈操是他的弟子。道踪经常自编草鞋，暗地
里放置路旁，帮助穿破鞋的行人，所以也被称为“陈蒲鞋”。许多很有
才华的学禅人士都非常尊敬他。有关他的故事读者可以参阅张钟元教
授《佛教禅宗之源》第107—115页，以及R. H.布莱思《禅与禅宗经
典》第3卷第138—144页。
  临济义玄（？—866）是临济宗的创建人，原籍曹州南华（在今山
东曹县，济宁的西南方），拜黄檗为师。有一天首座僧陈尊宿建议他
应该单独去拜见黄檗禅师。于是他就去禅师房中求教，问：“什么是佛
法大义？”禅师打了他一下。就这样他前后共三次去拜见禅师，每次都
挨了打。于是临济就准备向禅师告辞了。黄檗推荐他去拜见圭宗智常
的弟子高安大愚禅师。临济听了高安的一些说教之后，得到了启悟。
高安仍叫他回到黄檗处去。临济知道黄檗也很仁慈，却仍准备还击一
掌。师惊呼：“你真是大狂人，竟敢来捋虎须！”临济也立即高声呼叫
而出。临济在得到启悟之后，好像变成另一个人，他声称黄檗所讲的
佛法“终究是没有什么的”（参见铃木大拙《佛教禅宗论文集》，系列
I，第247页）。
  《临济录》是临济禅师语录集，展示了他的一些说教。以下摘录
的几段很有启发意义，见艾伦·瓦茨《禅道》第101—102页：
  我为什么在此说教？就因为你们想要求道，你们到处奔驰不停，想要追逐心灵。但是古
来圣人，却是按照合适的环境，悠闲地修行。
  各位求道人，你们如果信从我的见解，你们就将会高坐在……众佛头顶上去判断。如果
谁要完成了那十个阶段，那他就像是走卒仆从；如果谁要达到超越的觉醒，那也好像是枷锁
套上了头颈。阿罗汉以及佛陀好像是肮脏的茅坑，菩提和涅槃好像是蠢驴的套绳。
  在佛法中没有什么需要去刻苦追寻，而应保持平常心，不需特殊性。只须正常大小便、
穿衣和进食，倦了就去休息。无知者嘲笑我，智者却能理解我……到处为家，随遇而安，一
切将是坦率真诚的。任何机缘遭遇来临，切莫妄图变更。若能如此，那么你的日常感觉意
识，就不会因烦恼堕入五重地狱，而会得到大海那样的自由解脱。


Output:
识，就不会因烦恼堕入五重地狱，而会得到大海那样的自由解脱。
  在心之外别无佛，在它里面也没有什么要去领会掌握，那么你们还有什么要去找寻？你
们总是说“道”要实践和求证，切莫这样迷误不醒！谁说能够那样地实践、修行？那完全是生
死烦恼妄情。你们说要在六识和万行中进行完全的修炼，在我看来，这全是在为烦恼造业。
这样地寻求佛性和佛法，确实就是在为痛苦和地狱烦恼造业。


Output:
从马祖、南泉、赵州、黄檗和临济这几位禅师那里，我们可以领
会到禅宗风格的最佳表达。不过瓦茨先生谈及，要把唐代当时的日常
通俗汉语译成近代英语确有很大的难度，所以尽管原始的中文版本可
用，似乎并不需要重译。
  临济提出的“四料简”所述如下（见杜慕林用德语撰写的《中国禅
宗的发展》，由罗丝·富勒·佐佐木译成英文，美国第一禅堂出版，纽
约，1953年，第72页和第22—24页）：

   有时我把人从环境中抽出来；有时我把环境从人那里抽出来；有时我把人和环境都抽出
来；有时人和环境两者我都不抽。
   根据该书第22页罗丝·富勒·佐佐木的译文，大意如下所述：
   在程式上，这种文句来自著名的印度佛教的“四命题”逻辑；在意义上则相当于《华严
经》教旨中关于“实在”的四个方面……
   类似的程式还有“四宾主”和“四照用”。在所有这些程式中引用的术语都应理解为表达符
号。所涉及的命题都是有关主观和客观、相对和绝对、外观和实体在逻辑上或形而上学上的
辩证对立关系。这在以后有关曹洞宗的“五位”中较详细地再讨论。
   在《临济录》中还可找到另一个临济表达方式是“三玄三要”。其基本表达字句这样说：
“每一陈述必须有三个玄秘，每一玄秘必须有三个要点。”

根据注解中解释如下，所谓“三玄”，是：
  体中玄：三世佛和列代祖师达到的启悟——启悟内容相当于“体”。
  句中玄：列代祖师显示的启悟——启悟的显著特性，相当于“相”。
  玄中玄：三世佛和历代祖师怎样传道（启悟）——即启悟的运用——相当于“用”。
  本体、特性和运用是不可分割、相互渗透的整体。三个玄秘中的每一个都包含三个要
点。但它们都统一为同一个“玄”则无区别，这就是《华严经》中关于把区别和分化统一成为
整体的教旨。

  在R. H.布莱思《禅与禅宗经典》第3卷第152—153页也有与佐佐
木相类似的译文。以下片段即引自该书：


Output:
克符前来并问：“如果把人而不是把物抽去，那将是什么呢？”
  临济答：“阳光照射时，织锦铺满地；童发垂下白似丝。”
  克符问：“如果把物而不是把人抽去，那将怎样呢？”
  临济答：“君王下令，全国执行；战争烟尘消散，将军辞别堡垒归来。”
  克符问：“如果把人和物都抽去，又将是怎样呢？”
  临济答：“如果把所有相关的都断开，我们就真正孤单。”
  克符问：“如果人和物都不抽去，那又将怎样呢？”
  临济答：“君王升上宝座，乡老齐声欢唱。”

  根据华严宗，“实体”的四个方面是：
  （1）虚幻离开主体；
  （2）虚幻离开客体；
  （3）主客体都否定，但其区别还在；
  （4）肯定了主客体对立面的超越性，那么主客体之间的对抗就完
全停止。
  以下一段是临济大师在反对“虚妄”上的最佳表达（见铃木大拙
《佛教禅宗论文集》，系列Ⅰ，第347—348页）：


Output:
众位求道者，你们要想领悟正宗禅道，当心不要受人蒙骗。不论在内在外，如果遇到任
何障碍，立刻把它们放下。如果遇到佛就把他宰了，如果遇到宗师也把他宰了，如果遇到阿
罗汉或任何亲友也不需犹豫，统统都宰了，这是要得到拯救的唯一道路。不要被任何事物所
困扰，要站在事物之外，走过越过后完全自由自在。我看全国这些所谓求道者来见我的没有
任何人能自由自在地解脱于事物之外。对待这些人，我就要给他们当头一棒，不管他们是从
哪里来的。如果认为还可凭借他们强壮的臂力，我就立刻把他们的臂断开。如果认为可以凭
借他们的滔滔口才，我就叫他们闭嘴莫谈。如果认为可以凭借他们的目光敏锐，我可以一击
叫他们瞎了眼。直到现在，实在没有任何人到我这里来，能够独立解脱和自由自在。他们全
都是被那些老法师们的无聊花招所迷惑，所以我也实在没有什么好向你们讲解。所有我能做
的首先是要治好你们的病态，要把你们的束缚都解开。
  众位求道者，在这里，你们对一切事物都应该丢得开。我要着重向你们讲解，最近五年
或十年，我是白白地在等待，等不到真正的醒悟者。他们都是像幽灵那样地存在，像可鄙的
魔鬼出没在森林和竹林内。他们都是荒野里的自私幽灵，在疯狂地啃所有的垃圾堆。你们
啊，就是那么鼠目寸光，都在浪费虔诚者的热心捐献！你们对禅道竟怀着这样的错误信念！
你们还称得上是僧人吗？我说你们没有佛性，没有圣训，没有教规，也没有体认！你们却找
到别人的屋里去，你们真是鼠目寸光！把别人的头放上了自己的身。难道你们自身还缺少什
么不成？你们啊，众位求道人，此时此刻对你们真正有用的也只有自己的心，成为宗师或成
佛，更无其他门好进。可是你们对我不相信，偏向外界去追寻。不要再犯错误了，应知外界
并无实体，里面也没有什么可以凭依。你们对我所讲的只从字面上来了解其意义。最好是什
么也不要做，把你们苦苦在追求的，全都休止和停息。


Output:
临济对众和尚说：“有时一喝，如金刚宝剑；有时一喝，如踞地金
毛狮子；有时一喝，如探竿影草；有时一喝，不作一喝用。大家是否
都能明白？”大家都很犹豫，深感莫测，于是临济大师就大声吆喝。
  临济宗的世系传承如下：
  （1）临济义玄（？—866）
  （2）兴化存奖（830—888）
  （3）南院慧颙（？—952）
  （4）风穴延沼（896—973）
  （5）首山省念（926—993）
  （6a）汾阳善昭（947—1024）
  （6b）谷隐蕴聪（965—1032）
  （6c）叶县归省
  （6d）神鼎洪湮
  （6e）承天智嵩
  （6f）广慧元琏（951—1036）
  汾阳善昭的法嗣有：
  （7a）石霜楚圆（986—1039）
  （7b）琅琊慧觉
  （7c）法华全举
  （7d）大愚守芝（？—1057）
  谷隐蕴聪的法嗣有：
  （7e）金山昙颖（989—1060）
  （7f）李遵勖（？—1038）
  金山昙颖有一弟子为西余拱辰。李遵勖著有《天圣广灯录》，
1036年成书。
  叶县的法嗣是：
  （7g）浮山法远（991—1067）。又称圆鉴大师，由他负责挑选了
投子义青（1032—1083）作为曹洞宗大阳警玄（943—1027）的法嗣。
  关于临济宗的第八代，则有石霜楚圆（多被称为慈明大师），众
法嗣如下：
  （8a）黄龙慧南（1002—1069）
  （8b）杨岐方会（992—1049）
  （8c）大宁道宽
  （8d）清素（侍者）
大愚守芝有一法嗣是：
  （8e）云峰文悦（997—1062）
石霜楚圆即慈明另有两弟子：
  （8f）翠岩可真（？—1064）
  （8g）道吾悟真
黄龙慧南是黄龙宗创建人，杨岐方会则是杨岐宗创建人。关于此两宗
将于第五章再谈。
  临济宗自临济义玄（？—866）到石霜楚圆（986—1039）一共传
了七代。在R. H.布莱思《禅与禅宗经典》第3卷第165—167页，载有
临济第二代法嗣兴化存奖与其师兄三圣慧然之间的一些故事，如下：

  学僧问三圣禅师：“如何是祖师西来意？”三圣答：“臭肉来蝇。”学僧告诉兴化，兴化
说：“我则不然。”学僧：“如何是祖师西来意？”兴化：“破驴脊上足苍蝇。”
  三圣道：“我逢人即出。出则不为人。”兴化道：“我逢人即不出。出则便为人。”


Output:
兴化存奖曾是许多寺院的首座僧，他也访谒过曹洞宗的云居道
膺，但后来还是侍从临济，成为临济的法嗣。有一天，后唐庄宗告诉
兴化说，他得到一颗无价之宝的明珠，但到底值多少，无人能对它估
价。兴化要求能亲眼看一下，庄宗给他看了。兴化说：“谁有胆量敢对
君王的宝珠进行估价呢？”庄宗赐了一匹马给兴化，以答谢他所作的说
教。他骑马辞去，但从马上跌下来，摔断一腿。回到寺内后，叫首座
僧替他做了根拐杖。他拄着拐杖，在走廊里走着，遇见一僧，问：“你
还认识我吗？”僧答：“为什么不呢？”兴化说：“这个人讲解佛法，但
得到的结果却是不能走路了。”这段故事说明兴化曾经是朝廷国师。后
唐庄宗在位是923—925年（按另作923—926），而兴化的圆寂也是在
925年。庄宗之后由明宗继位于926年，而首山省念出生也在这一年。
  兴化有一著名的弟子是南院慧颙，也被称为宝应和尚，于后周太
祖广顺二年（952）逝世。在布莱思《禅与禅宗经典》第3卷第167—
169页中讲述了关于他的一些故事：

  南院问主管僧：“大师在讲什么经？”僧答：“《维摩诘经》。”南院指着禅座并问：“你真
懂吗？”僧答：“我不懂。”南院对侍从说：“请倒杯茶来。”
  一僧问南院：“什么是佛教大意？”南院说：“千万疾病之源。”僧说：“请救治我的病吧！”
南院说：“天下医生束手无策。”
布莱思对上文的注解说：“这里具有很不寻常的诗意，也含有很伤感的
庄严，恰巧这也确是真实的。佛教是身心不健的因和果，我也提请注
意，贪愚和恶意等都不能算是病，因为所有动物都有。如果在思想上
自己就认为自己生了病，那么由救世医者的佛祖或基督所导致的思想
疾病又有谁能来医治呢？”

  一僧问南院：“什么是你的特别教导？”南院答：“秋天收获，冬天藏好。”
  一僧问南院：“什么是道？”南院答：“一只风筝飞越长空后，什么痕迹都不留。”
  一僧问南院：“什么是无缝塔？”南院答：“七朵花，撕成八。”僧问：“那么塔中人呢？”南
院答：“他既不洗脸，也不理发。”


Output:
南院有两个有名的弟子：颖桥安和风穴延沼（896—973）。正当
颖桥安坐在炉旁时，有一长官问他：“三界着火，应怎样才能逃脱？”
颖桥安拿起了焚香钳给他看，钳上有余烬，说：“长官长官，你请
看！”那长官就得到了启发。风穴延沼享年78岁，于宋太祖开宝六年
（973）圆寂。布莱思根据《古尊宿语录》给出其生卒年份为896—973
年，但这与《传灯录》中所列的年份（887—973）不一致，见《大正
藏》第51卷第302—303页。
  在拙著《禅宗师承记》第158—164页中，依据《传灯录》所载，
引有一些有关故事如下：

  一僧问风穴：“如果高谈阔论和默默无语两者都不许，那么怎样才能不犯错误？”风穴
答：“常忆江南三月里，鹧鸪啼处野花香。”

  在艾伦·瓦茨《禅道》第182—183页中也曾引了这一诗句。在《传
灯录》中还引有一些很有意义的问答词句如下：

  问：“主在客中会怎么样？”
  风穴答：“盲人进入闹市中。”
  问：“客在主中又怎么样？”
  风穴答：“君王回驾，日月照明一新。”
  问：“客在客中又将怎样？”
  风穴答：“眉间起白云。”
  问：“那么主在主中呢？”
  风穴答：“磨砺三尺刃，准备宰杀不公正的人。”

  风 穴 有 三 个 弟 子 很 有 名 ， 其 中 最 卓 越 的 是 首 山 省 念 （ 926—
993）。

  一僧问首山：“请问什么是尊系的特有教导？”
  首山答：“一言截破千江水，万仞峰前始得玄。”
  僧问：“首山境色怎样？”
  首山答：“让所有人都可见此境。”
  僧问：“那么怎样将是境中人？”
  首山说：“你吃了棒棍不曾？”
  僧向大师施礼致谢。

这些故事载于《传灯录》，见《大正藏》第51卷第304—305页（或见
拙著《禅宗师承记》第165—168页）。风穴是首山寺的第一代方丈，
也是宝应寺南院的第三代方丈，在68岁时圆寂。
  首山的法嗣是汾阳善昭（947—1024），有关他的一些问答辞如
下：


Output:
一僧问：“什么是大道的源和根？”
  汾阳答：“挖地把天寻。”
  僧问：“怎样是客在客中？”
  汾阳答：“举手合掌，庙前问佛尊。”
  僧问：“怎样是主在客中？”
  汾阳答：“面向你的背，没有同路人。”
  僧问：“怎样是客在主中？”
  师答：“浮云朵朵飘过海，拔剑捣龙门。”
  僧问：“怎样是主在主中？”
  师答：“三头六臂擎天地，忿怒哪吒扑帝钟。”
  汾阳善昭有著名弟子四人。如上所述，其中以慈明楚圆最为卓越
（即石霜楚圆，986—1039）。石霜在22岁时出家为僧，其母鼓励他云
游四方，寻求名师。他曾经师事汾阳达两年，仍未蒙师父准许入室，
感到很失望而打算离去。某一天晚上，他因得不到师父指教而口出怨
言，师父大怒，举起了手杖，石霜力图自卫。师父忽举起手来，蒙住
石霜的双眼，石霜突然大受启发，顿悟了临济宗的教旨就是“寻常心
态”。他继续师事汾阳七年，然后离开。
  在《传灯录》中有很多相关故事（见《大正藏》第51卷，第482—
484页和拙著《禅宗师承记》第175—185页），略如下述：

 一僧问石霜：“祖师达摩自西方来，意义究竟何在？”石霜答：“三日风，五日雨。”

慈明大师是两位高官杨大年和李遵勖（？—1038）的好友。公元1038
年，李遵勖写信邀请慈明大师说：杨大年已经去世，很希望在自己尚
未去世之前还能见大师一面。于是慈明大师就坐船去了京城，并写了
一首诗偈：

 长江行不尽，帝里到何时？
 既得凉风便，休将栌棹施。


Output:
李遵勖在见到慈明大师后一个多月便去世了，慈明大师于1040年圆
寂，衣钵传给了法嗣，最著名的即黄龙宗的创建人黄龙慧南（1002—
1069）及杨岐宗的创建人杨岐方会（992—1049）。黄龙宗世系传到了
明庵荣西，就是日本临济宗的创建人。另一方面杨岐宗也造就了很多
大师，对日本的禅宗发展有很大的影响。例如东福寺创建人圆尔辨
圆，是无准师范的弟子，同样还有圆觉寺的创建人无学祖元。建长寺
的创建人兰溪道隆是无明慧性的弟子。南禅寺的创建人无关普门是净
慈妙伦（无准的弟子）的弟子，同时也是圆尔辨圆的法嗣。净智寺的
创建人大休正念是石溪心月的法嗣。南浦绍明是虚堂智愚的法嗣，而
南浦的弟子宗峰妙超则是大德寺的创建人。注意到兰溪、虚堂和石溪
三人应是师兄弟，因为他们都是松源崇岳的第二代法嗣。所以许多日
本禅师，不论是由日本来过中国的，或是由中国去日本的，都属于杨
岐宗世系。即使是拔队得胜和慈云妙意的师祖心地觉心也是无门慧开
的法嗣，而拔队和慈云两人则分别是洪岳寺和国泰寺的创建人。无门
慧开以及破庵祖先（无准师范的师父）、松源崇岳都是五祖法演的第
五代法嗣，而五祖法演则是杨岐的第二代法嗣。作为临济宗的支系，
杨岐宗在中日两国都很兴盛繁荣。
  第五章将专门介绍黄龙宗和杨岐宗。
  CHAPTER 5 THE ŌRYŪ AND
        YŌGI SECTS
     Huang-lung Hui-nan (ōryū Enan, 1002-1069) was the founder of the
ōryū Sect in the Rinzai School in China. The lineage from ōryū to Myōan
Eisai, founder of the Rinzai School in Japan, is given below:
     (1) Huang-lung Hui-nan (ōryū Enan, 1002-1069)
     (2) Hui-tang Tsu-hsin (Kaidō Sōshin, 1025-1100)
     (3) Ling-yuan Wei-ching (Reigen Isei, d. 1117)
     (4) Chang-ling Shou-cho (Chōrei Shutaku, 1065-1123)


Output:
(5) Wu-shi Kai-shen (Muji Kaijin, 1080-1148)
     (6) Hsin-wen Tan-fen (Shinbun Donfun)
     (7) Hsueh-an Chun-chin (Setsu'an Jūkin, 1117-1200)(8) Hsu-an Huai-
chang (Ki'an Eshō)
     (9) Ming-an Yung-si (Myōan Eisai, 1141-1215)
Eisai was the eighth-generation dharma descendant of ōryū Enan. ōryū's
other disciples were:
     (2a) Yun-an Ko-wen (Un'an Kokumon, 1025-1102)
     (2b) Yun-kai Shou-chih (Ungai Shuchi, 1025-1115)
     (2c) Lau-tan Hung-yin (Rokutan Kō'in, 1012-1070)
     (2d) Yang-shan Hsing-wei (Kyōzan Kō'i, 1018-1080)
     (2e) Tung-lin Chang-chung (Tōrin Chōsō, 1025-1091)
     (2f) Shang-lan Shun (Jōran Jun)
Yun-an Ko-wen or Pao-feng Ko-wen (Hōbō Kokumon) had three disciples:
    (3a) Tou-shuai Tsung-yueh (Tosotsu Jūetsu, 1044-1091)
    (3b) Chan-tang Wen-chun (Tandō Bunjun, 1061-1115)
    (3c) Chueh-fan Hui-hung (Kakuhan Ekō, 1071-1128)
Tung-lin (Tōrin) had a famous disciple, Su Tung-po (Sotōba, 1036-1101), a
literary genius. Shang-lan (Jōran) was probably older than Tōrin; but he


Output:
was a friend of Su Tung-po's father, and became the dharma teacher of Su
Che (So Tetsu), Su Tung-po's younger brother.
    In becoming the disciple of Tōrin, Su Tung-po composed the
following gāthā (poem):


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


Output:
This poem was quoted by Dōgen Kigen, founder of the Sōtō School in
Japan, in his treatise: Shōbōgenzō . Su Che was a good friend of Yun-an
Ko-wen, and he wrote a Preface for the Dialogues of Yun-an Ko-wen.
    Hui-tang (Kaidō) had other disciples besides Reigen. They were:
    (3d) Tsao-tang Shan-ching (Sōdō Zensei, 1037-1142)
    (3e) Ssu-hsin Wu-sin (Shishin Goshin, 1043-1114)
Tsao-tang (Sōdō) had a disciple Hsueh-feng Hui-kung (Seppō Ekū, 1096-
1158). Ssu-hsin (Shishin) had a disciple Chao-tsung Hui-fang (ChōsōEhō).
    Reigen had another disciple:
    (4a) Fu-hsin Pen-tsai (Butsushin Honsai), whose disciples were:
    Shan-tang       Tsu-shun       (Sandō       Sojun)      and     Pien-feng      Tsu-chin
(BetsuhōSochin).
    Muji Kaijin had other disciples:
     (6a) Tzu-han Liao-po (Jikō Ryōboku)
     (6b) Tai-an Sien (Tai'an Sen)
Jikō's disciple was Hsueh-feng Seng-yen (Seppō Sō'en).
     From ōryū to Myōan Eisai, we had altogether nine generations. Many


Output:
masters and lay disciples were produced. However, it remains for the Yōgi
Sect to flourish even more after the nine generations.
     The lineage from Yōgi to Mujun Shihan (1178-1249) is given below:
     (1) Yang-chi Fang-hui (Yōgi Hō'e, 992-1049)
     (2) Pai-yun Shou-tuan (Haku'un Shutan, 1025-1072)
     (3) Wu-tsu Fa-yen (Goso Hō'en, 1024?-1104)
     (4) Yuan-wu Ko-chin (Engo Kokugon, 1063-1135)
     (5) Hu-chiu Shao-lung (Kokyū Shōryū, 1077-1136)
     (6) Yin-an Tan-hua (ō-an Donka, 1103-1163)
     (7) Mi-an Hsien-chieh (Mittan Enketsu, 1118-1186)
     (8) Pu-an Tsu-sien (Ha'an Sosen, 1136-1211)
     (9) Wu-chun Shih-fan (Mujun Shihan, 1178-1249) Note that Enji
Ben'en (1202-1280) was Mujun's disciple, and hence he was the ninth-
generation dharma descendant of Yōgi. (In Japan, Enji Ben'en was Myōan
Eisai's dharma grandson.)
     Starting from Goso Hō'en, another lineage can be established:
     (3) Wu-tsu Fa-yen (Goso Hō'en, 1024?-1104)
     (4a) Kai-fu Tao-ning (Kaifuku Dōnei, 1053-1113)


Output:
(5a) Yueh-an Shan-ko (Gettan Zenka, 1079-1152)
     (6a) Ta-hung Tsu-chen (Daikō Soshō)
     (7a) Yueh-lin Shih-kuan (Getsurin Shikan, 1143-1217)
     (8a) Wu-men Hui-kai (Mumon Ekai, 1183-1260)
     (9a) Hsin-ti Chueh-hsin (Shinchi Kakushin, 1207-1298)
Note that Kohō Kakumyō (1271-1361) was Shinchi Kakushin's disciple.
Kohō's two disciples, Bassui Tokushō (1327-1387) and Jiun Myō'i(1273-
1345), were the founders of Kōgaku-ji and Kokutai-ji in Japan respectively.
Bassui had a disciple: Shun'ō Reizan (1344-1408).
     Besides Yuan-wu Ko-chin (Engo Kokugon) and Kai-fu Tao-
ning(Kaifuku Dōnei), Wu-tsu Fa-yen (Goso Hō'en) had other famous
disciples:
     (4b) Lung-men Ching-yuan (Ryūmon Sei'on, 1067-1120)
     (4c) Tai-ping Hui-chin (Taihei Ekin, 1059-1117)
     (4d) Ta-sui Yuan-ching (Daizui Genjō, 1065-1135) or Nan-tang Tao-
hsin (Nandō Dōkō, 1065-1135)
     (4e) Hung-fu Tzu-wen (Kōfuku Shimon)
Lung-men (Ryūmon) had three disciples:
     (5b) Mo-an Fa-chung (Boku'an Hōchū, 1084-1149)


Output:
(5c) Hsueh-tang Tao-hsing (Setsudō Dōkō, 1089-1151)
     (5d) Cho-an Shi-kuei (Chikuan Shiki, 1083-1146)
Boku'an's disciple was: Pu-an Yin-shu (Fu'an Inshuku, 1115-1169).
Setsudō's disciples were: Hui-an Hui-kuang (Kai'an Ekō) and Cho-an Shu-
jen (Katsuan Shujin). Kai'an's disciples were: Hsueh-feng Yuan-shao(Seppō
Genshō), Ching-shan Yuan-chun (Keisan Gensō), and Pao-en Chih-in
(Hō'on Chi'in).
     Yuan-wu Ko-chin (Engo Kokugon) had other disciples:
     (5e) Ta-hui Tsung-kao (Daie Sōkō, 1089-1163)
     (5f) Fu-hai Hui-yuan (Bukkai E'on, 1103-1176)
     (5g) Fu-hsin Fa-tai (Bussei Hōtai)
     (5h) Hu-kuo Ching-yuan (Gokoku Keigen, 1094-1146)
Ta-hui's disciples were:
    (6b) Fu-chao Te-kuang (Busshō Tokkō, 1121-1203)
    (6c) Lan-an Ting-hsi (Raian Teiju, 1092-1153)
Fu-chao's disciples were:
    (7b) Kung-shu Tsung-in (Kūshū Sō'in, 1148-1211)
    (7c) Po-chien Chu-chien (Hokkan Koken, 1164-1246)
Lan-an's disciples were:
    (7d) Mo-an An-yun (Boku'an An'ei)
    (7e) Po-tang Nan-ya (Hakudō Nanka)


Output:
(7e) Po-tang Nan-ya (Hakudō Nanka)
Fu-hai Hui-yuan (Bukkai E'on) had two disciples:
    (6d) Tsi-tien Tao-tsi (Saiten Dōsai, 1148-1207)
    (6e) Chueh-er (Kaku'ō)
Kaku'ō came from Mount Hiei, Japan, and became enlightened on hearing
the sound of drums by the Yangtze River. He went up Mount Hiei after his
return to Japan, and never came down. So it was Myōan Eisai(1141-1215),
the dharma descendant of the ōryū Sect, who founded the Rinzai School in
Japan. However, many masters in the Japanese Rinzai School came from
the Yōgi Sect.
    In the rest of this Chapter, we continue on with the Yōgi Sect. Starting
from (4) Yuan-wu Ko-chin, (5) Hu-chiu Shao-lung, (6) Yin-an Tan-hua, and
(7) Mi-an Hsien-chieh, we have parallel transmission as follows:
    (8) Pu-an Tsu-sien (Ha'an Sosen, 1136-1211)
    (8b) Sung-yuan Chung-yueh (Shōgen Sūgaku, 1132-1202)
    (8c) Tsien-fu Tao-sen (Senfuku Dōsei)
    (9) Wu-chun Shih-fan (Mujun Shihan, 1178-1249)
    (9b) Yun-an Pu-yen (Un'an Fugan, 1156-1226)


Output:
(9b) Yun-an Pu-yen (Un'an Fugan, 1156-1226)
    (9c) Chi-zei Tao-chung (Chizetsu Dōchū, 1169-1250)
    (10) Wu-hsueh Tsu-yuan (Mugaku Sogen, 1226-1286)
     (10b) Hsu-tang Chih-yu (Kidō Chigu, 1185-1269)
     (10c) Wan-chi Hsing-mi (Gankyoku Kōmi)
Note that after (7) Mi-an Hsien-chieh (Mittan Enketsu), we have three
parallel lines: the first line goes through Pu-an Tsu-sien (Ha'an Sosen), Wu-
chun Shih-fan (Mujun Shihan), to Wu-hsueh Tsu-yuan (Mugaku Sogen),
who went to Japan and became the founder of Engaku-ji. Mujun Shihan's
other disciples were:
     (10d) Hsueh-yen Tsu-ching (Seggan Sokin, 1216-1287)
     (10e) Ge-an Pu-ning (Gottan Funnei, 1197-1276)
     (10f) Miao-chien Tao-yu (Myōken Dōyū, 1201-1256)
     (10g) Zing-tzu Miao-lun (Jōji Myōrin, 1201-1261)
     (10h) Huan-chi Wei-i (Kankei I'itsu, 1202-1281)
Note that Gottan Funnei and Huan-chi's disciple, Ching-tang Chueh-yuan
(Kyōdō Kaku'en, 1244-1306) went to Japan. Zing-tzu Miao-lun's disciple


Output:
Mukan Fumon (1212-1291) went back to Japan and became the founder of
Nanzen-ji. Myōken Dōyū also came to Sung-China from Japan. His
disciple, Wu-kung Ching-nien (Gokū Keinen, 1217-1272), also studied in
China.
     Pu-an Tsu-sien (Ha'an Sosen) had another disciple, Shih-tien Fa-hsun
(Sekida Hōkun, 1171-1245), whose disciple was Yu-chi Chih-hui(Gukyoku
Chi'e). Gukyoku's disciple, Ching-cho Cheng-cheng (Seisetsu Shōchō,
1274-1339), went to Japan.
     After (7) Mi-an Hsien-chieh, the (b) line started from Sung-
yuan(Shōgen), went through Yun-an Pu-yen to (10b) Hsu-tang Chih-yu
(KidōChigu, 1185-1269). Kidō's disciple, Nampo Jōmyō (1235-1308), was
a great Rinzai Master well-known by his honored title, Daiō
Kokushi(National Teacher). Nampo's disciple was Shūhō Myōchō (1281-
1336), well-known by his honored title, Daitō Kokushi. Shūhō's disciple
was Kanzan Egen (1277-1360). So Kidō was the spiritual leader of both the
Daitoku-ji and Myōshin-ji in Japan. Kidō had another disciple, Chu-shan


Output:
Chih-yuan (Kyōsan Shigen), who came from Japan. Kidō's dharma brother,
Shih-fan Wei-yen (Sekihan I'en), had a disciple, Shi-chien Tzutan (Saikan
Sudon, 1249-1306), who went to Japan and became the dharma teacher of
Sung-shan Chu-chung (Sūsan Kyochū, 1278-1346).
    After (7) Mi-an Hsien-chieh, the (c) line started from Tsien-
fu(Senfuku), went through Chi-zei Tao-chung to (10c) Wan-chi Hsing-
mi(Gankyoku Kōmi). Wan-chi's disciple, I-shan I-ning (Issan Innei, 1247-
1317), went to Japan and became the dharma teacher of Hsueh-tsen Yu-mei
(Sesson Yūbai, 1290-1346).
    Mi-an's disciple (8b) Sung-yuan Chung-yueh (Shōgen Sūgaku) had
great influence in the Rinzai School in Japan, not only because Kidō was
Shōgen's dharma grandson, but also because another dharma grandson,
Lan-chi Tao-lung (Rankei Dōryū, 1213-1278), was the founder of Kenchō-
ji. Besides Yun-an Pu-yen (Unan Fugan), Sung-yuan had the following
disciples and descendants:
    (9d) Wu-ming Hui-shin (Mumyō Esei, 1162-1237)


Output:
(9d) Wu-ming Hui-shin (Mumyō Esei, 1162-1237)
    (9e) Yen-an Shan-kai (En'an Zenkai)
    (9f) Wu-ai Chueh-tung (Mugai Kakutsu)
    (9g) Mi-on Wen-li (Metsu'ō Bunri, 1167-1250)
    (10d) Lan-chi Tao-lung (Rankei Dōryū, 1213-1278)
    (10e) Shih-chi Hsin-yueh (Sekikei Shingetsu, d. 1282)
    (10f) Hsu-chou Pu-tu (Kishū Fudo, 1199-1280)
    (10g) Huen-chuan Ju-kung (ō-kawa Nyokyō, 1221-1289)
Lan-chi Tao-lung (Rankei Dōryū) had many dharma heirs: among them
were Nampo Jōmyō and Yaku'ō Tokuken (1245-1320), both of whom went
to Sung-China. Yaku'ō's disciple, Jakushitsu Genkō (1290-1367), also went
to China and became later the founder of Eigen-ji.
     Shih-chi (Sekikei) had two important disciples: one was MushōJōshō
(1234-1306), who came to Sung-China; and the other was Ta-hsiu Cheng-
nien (Daikyū Shōnen, 1215-1289), who went to Japan and became the
founder of Jōchi-ji.
     Hsu-chou Pu-tu (Kishū Fudo) had two important disciples: Hu-yen
Zing-fu (Kogan Jōfuku) and Shōrin Kyūrin, who came from Japan. Hu-yen


Output:
(Kogan) had several disciples: Ming-chi Tsu-tsun (Myōkyoku Soshun,
1262-1336), who went to Japan; Chi-hsiu Chih-liao (Sokukyū Keiryō, d.
1350), whose disciple Guchū Shūkyū (1323-1409) came to China and later
became the founder of Fotsu-ji.
     Huen-chuan Ju-kung (ō-kawa Nyokyō) had a disciple: Ku-lin Ching-
mu (Korin Seimo), who had three famous disciples: Cho-sien Fansien
(Jikusen Bonsen), who went to Japan; Yueh-lin Tao-chao (Getsurin Dōkyō,
1293-1351); and Shih-shih Shan-chiu (Sekishitsu Zenkyū, 1294-1389).
Both Getsurin and Sekishitsu went to Yuan-China and then returned to
Japan.
     Wu-chun Shih-fan (Mujun Shihan) had many disciples, among them
were Enji Ben'en, who came from Japan, and later became the founder of
Tōfuku-ji; and Wu-hsueh Tsu-yuan (Mugaku Sogen), who was invited to
Japan to be the founder of Engaku-ji. Mugaku's disciples were:
     Kōhō Kennichi (1241-1316)
     Ki'an So'en (1261-1313)
Kennichi's disciple Musō Soseki (1275-1351) was most influential in Japan


Output:
and    became    the     founder   of   Tenryū-ji   and   Shōkoku-ji.   Musō
Kokushi(National Teacher) had many disciples: (1) Shun'oku Myōha (1311-
1388); (2) Mukyoku Shigen (1282-1359); (3) Zekkai Chūshin (1336-1405),
who went to Ming-China; (4) Gidō Shūshin (1325-1388); and (5) Seisan
Ji'ei (1302-1369).
      Hsueh-yen Tsu-chin (Seggan Sokin, 1216-1287) had many disciples,
among them were: (1) Kao-feng Yuan-miao (Kōhō Gemmyō, 1238-1295);
(2) Hsuko Hsi-lin (Kikoku Keryō, 1247-1322); (3) Ti-niu Ju-ting (Tetsugo
Jitei, 1240-1303); (4) Ling-shan Tao-yin (Reisan Dō'in, 1255-1325), who
went to Japan; and (5) Tao-chang An-shin (Dōjō Anshin).
      Kao-feng Yuan-miao's lineage went down to Yin-yuan Lung-chi
(Ingen Ryūki, 1592-1673) as follows:
      (1) Kōhō Genmyō (1238-1295)
      (2) Chūhō Myōhon (1263-1323)
      (3) Sengan Genchō (1284-1357)
      (4) Manhō Jijō (1303-1381)
      (5) Hōzō Fuji
      (6) Kihaku Egaku (1372-1441)
      (7) Kaishū Eiji (1393-1461)
      (8) Hōhō Myōken (d. 1472)


Output:
(8) Hōhō Myōken (d. 1472)
      (9) Tenki Honzui
      (10) Mubun Shōsō (1450-1512)
      (11) Getsushin Tokuhō (1512-1581)
      (12) Genyū Shōden (1549-1614)
      (13) Mitsu'un Engo (1566-1642)
      (14) Hi-in Tsuyō (1593-1661)
    (15) Ingen Ryūki (1592-1673) (See Chart VI).
    Note that Yin-yuan Lung-chi (Ingen Ryūki) was the fifteenth
generation dharma descendant of Hsueh-yen Tsu-chin (Seggan Sokin), and
became the founder of ōbaku School in Japan.
    Hsu-ko Hsi-lin (Kikoku Keryō) had a disciple Pien-chuan Miao-
yin(Betsuden Myō'in), whose disciple was Yu-kang Tsang-chin (Gyoku'oka
Zōchin, 1315-1395). Ti-niu Ju-ting (Tetsugo Jitei) had a disciple Zei-hsueh
Shih-chen (Zetsugaku Sesei, 1260-1332), whose disciple was Ku-mei
Cheng-yu (Kobai Shōyū, 1285-1352). Ku-mei's disciple was Wu-wen Yuan-
hsuan (Mumon Gensen, 1323-1390), who was the founder of Hōkō-ji in
Japan. Tao-chang An-shin (Dōjō Anshin) had a disciple Shih-ou Ching-
kung (Seki'oku Seikyō, 1272-1352).


Output:
kung (Seki'oku Seikyō, 1272-1352).
    Kao-feng Yuan-miao (Kōhō Gemmyō) had other disciples: Dangai
Ryōgi (1263-1334); Haku'un I'ka (d. 1336); and Daikaku Soyō.
    Chung-feng Ming-pen (Chūhō Myōhon) had other disciples: Muin
Genkai (d. 1358), Kosen Ingen (1295-1374), Myōshū Seitetsu (d. 1347),
Fuku'an Sōki (1280-1358), Onkei Soyū (1286-1344), Gyōkai Honjō (d.
1352), and Kansai Ginan. All these seven priests came from Japan and went
back to spread the teachings of Chūhō Myōhon.
    Sengan Genchō's other disciples were: Daisetsu Sonō (1313-1377),
who came from Japan; Hō'on Baikei, whose disciple Shōsō Nichigan came
from Japan; and Muyō Shuki (1286-1361).
    (4) Manhō Jijō had another disciple Kaishū Fuji (1355-1450).
    (9) Tenki Honzui had two other disciples: Musō Jō, and Daisen Kō.
    (12) Genyū Shōden (1549-1614) was also known as Ryūchi (Dragon
Pond). He had two important disciples: Mitsu'un (Tendō) Engo (1566-1642)
and Ten'in Enshū (1575-1635). Mitsu'un had the following disciples: Hi-in


Output:
Tsuyō (1593-1661), Gohō Nyogaku (1585-1633), Hōka Tsunin (1604-
1648), Ryūchi Tsubi (1594-1657), Tendō Dōbun (1596-1674), Konan
Tsumon (1599-1671), Tsugen Tsuki (1595-1652), Hasan Kaimyō (1597-
1666), Kinzoku Tsujō (1593-1638), Setchō Tsu'un (1594-1663), Hō'on
Tsuken (1593-1667), and Tōjō Hōzō. Ten'in Enshū's disciples were: Kassan
Honyo (d. 1646), Hō'on Tsushū (1614-1675), Ri'an Tsumon(1604-1655);
Shōsai Tsuju (1593-1642), and Sanshi Tsusai (1608-1645).
    At the end of this Chapter we shall trace the lineage from Zing-tzu
Miao-lun (Jōji Myōrin, 1201-1261) to Han-shan Te-ching (Kansan Tokusei,
1546-1623). Note that Jōji Myōrin was a dharma brother of Mugaku Sogen
and Seggan Sokin.
    (1) Jōji Myōrin (1201-1261)
    (2) Zuigan Bunhō (d. 1335)
    (3) Kachō Sento (1265-1334)
    (4) Fukurin Chito (1304-1370)
    (5) Kosetsu Shōshun
    (6) Musai Myōgo
From Musai Myōgo on we have three parallel branches: (a), (b), and (c).
    (7a) Hōgetsu Tan
    (8a) Tennei Sen
    (9a) Kichi'an So


Output:
(8a) Tennei Sen
    (9a) Kichi'an So
    (10a) Hōshū Dōsai (1487-1560)
    (11a) Unkoku Hō'e (1500-1579)
    (12a) Kansan Tokusei (1546-1623)
    (13a) Gū'eki Chikyoku (1599-1655)
Han-shan Te-ching (Kansan Tokusei, 1546-1623) was a great friend of Tzu-
po Cheng-ko (Shihaku Shinka, 1543-1603) and Lien-chi Chih-hung(Renchi
Shukō, 1535-1615). By the end of Ming Dynasty, these three priests and
Ngo-i Chih-hsueh (Gū'eki Chikyoku, 1599-1655) were the four great
masters. We have designated Gū'eki as the dharma-heir of Kansan. (See
Rev. Chang Sheng-yen Litt. D., Chinese Buddhism near the End of Ming
Dynasty , page 99.)
     The (b) branch is given below:
     (7b) Tai'oka Chō
     (8b) Gihō Nei (d. 1491)
     (9b) Temmoku (Hōhō) Shin
     (10b) Ya'ō Egyō
     (11b) Mushu Nyokū (1491-1580)
     (12b) Mugen Seichū (1540-1611)
     (13b) Kōzen Ekō (1576-1620)
     (14b) Fumyō Myōyō (1587-1642)
     (15b) Kōan Ensei (Kozan line)
Note that Kōan Ensei was an Abbot at Kozan-ji, Foochow. The Kōan line or


Output:
the Kozan line went down to Abbot Hsu Yun (Kiun, 1840-1959) and
beyond. (See Chart VI A). The author is indebted to Reverend Ling-yuan
(Reigen, 1902- ) of Daikaku-ji, Keelung, Taiwan, for obtaining the Star-
Lamp Records , edited by Abbot Hsu Yun, whom the author had the
privilege to know in person in 1941-1942 . (See Chart VI A).
     The (c) branch started from Sosan Shōki and then was further divided.
     (7c) Sosan Shōki (1404-1473)
     (8c) Katsudō Soyū
     (9c) Tentsu Ken
     (10c) Getsusen Hōshu (1492-1563)
Designating the sub-branch of (c) as (d), there are:
    (8d) Kokei Kakuchō (d. 1473)(
    9d) Dokuhō Kizen (1443-1523)
Note that (10a) Hōshū Dōsai (1487-1560), (11b) Mushu Nyokū (1491-
1580), and (10c) Getsusen Hōshu (1492-1563) were contemporaries. Also
note that Ingen Ryūki (1592-1673) and (13a) Gū'eki Chikyoku (1599-1655)
were contemporaries.
    The Kōan or Kozan line can be given below:
    (1) Kōan Ensei
    (2) Honchi Myōkaku
    (3) Shikaku Shinke (1543-1603)
    (4) Tankyoku Nyokō


Output:
(4) Tankyoku Nyokō
    (5) Junketsu Shōki
    (6) Jiun Kaishun
    (7) Tetsushin Jakubun
    (8) Tan'en Shōka
    (9) Chigan Fumyō
    (10) Taikyō Tsūshō
    (11) Goshū Shinkū
    (12) Kōka Gengo
    (13) Shōsei Kōshō
    (14) Shudō Zokusen
    (15) Shōgaku Honchō
    (16) Eishō Kakujō
    (17) Hōrai Shō'on
    (18) Katsugo Ryūsen
    (19) Ichō Nōsan
    (20) Kiryō Jinhan
    (21) Myōren Shōka
    (22) Teihō Kajō
    (23) Zenji Shōkai
    (24) Entetsu Tokusei (Kiun, 1840-1959)
    (25) Kan'in Butsu'e
    (26) Kōmyō Reigen (1902- )
    (27) Itei Chishin
    (27a) Ijū Chigō
Reverend Reigen was Founder and Abbot of Daikaku-ji, Keelung, Taiwan.
Among his many disciples are: Itei Chishin, present Abbot of Daikaku-ji,
Keelung; and Ekū Shōgen (1930- ), Litt.D., former Abbot of Daikaku-ji,
New York City, N.Y., U.S.A., who was given the name Ijū Chigō.
    The author wishes to acknowledge his deep indebtedness to Reverend
Ling-yuan (Reigen) for supplying the above lineage from Star-Lamp


Output:
Records . Note that Star-Lamp Records was reprinted in Dharma Records of
Abbot Hsu Yun , Vol. 8, pages 246-262.
    Now we shall trace the lineage of the Kao-min Temple (Kōmin-ji) line
from Hō'on (Gyokurin) Tsūshū to Abbot Lai-Ko (Raika, 1881-1953). (See
Chart VI B).
    (1) Gyokurin Tsūshū (1614-1675)
    (2) Sei'un Kōgaku (1614-1666)
    (3) Nankoku Chō'ei
    (4) Reiju Meisei (1657-1722)
    (5) Ten'e Jitsutetsu
    (6) Ryōhan Saishō (1700-1756)
    (7) Shōgetsu Ryōtei (1729-1785)
    (8) Hōrin Tatsuchin
    (8a) Nyokan Tatsuchō
    (9) Hōshu Gosei
    (10) Dōgen Shinjin
    (11) Tokūji Kū'en
    (12) ōgen Ri
    (13) Rōki Riji
    (14) Getsurō Zentei
    (14a) Sozen Zenshin
    (15) Meiken Saizui
    (16) Myōju Raika (1881-1953)
    (17) Myōge
The lineage from Gyokurin to Sozen Zenshin was taken from Mōgetsu
Shinkyō's Bukkyō Dainen Hyō , 4th edition, page 52. The author wishes to
thank Reverend Lun-tsan of Hong Kong and Reverend Yen-chih of Hua-


Output:
lien Buddhist Lotus Institute, Taiwan, for supplying information concerning
the lineage of Reverend Lai-Ko (Raika).
      伍 黄龙和杨岐两宗派
  黄龙慧南（1002—1069）是中国临济宗支系黄龙宗的创建人。从
慧南开始直到日本临济宗创建人明庵荣西的世系嗣承如下：
  （1）黄龙慧南（1002—1069）
  （2）晦堂祖心（1025—1100）
  （3）灵源惟清（？—1117）
  （4）长灵守卓（1065—1123）
  （5）无示介谌（1080—1148）
  （6）心闻昙贲
  （7）雪庵从瑾（1117—1200）
  （8）虚庵怀敞
  （9）明庵荣西（1141—1215）
荣西是黄龙慧南的第八代法嗣。黄龙慧南的其他弟子还有：
  （2a）云庵克文（1025—1102）
  （2b）云盖守智（1025—1115）
  （2c）泐潭洪英（1012—1070）
  （2d）仰山行伟（1018—1080）
  （2e）东林常总（1025—1091）
  （2f）上蓝顺
云庵克文或宝峰克文，有三个弟子：
  （3a）兜率从悦（1044—1091）
  （3b）湛堂文准（1061—1115）
  （3c）觉范慧洪（1071—1128）
东林常总有一非常有名的弟子苏东坡（1036—1101），是天才文学
家。至于上蓝顺的年龄很可能比东林大，他是苏东坡父亲的好友，是
苏东坡之弟苏辙的师父。
  作为东林的弟子，苏东坡写了一首偈诗：


Output:
溪声便是广长舌，山色岂非清净身。
 夜来八万四千偈，他日如何举似人。


Output:
日本曹洞宗的创建人道元希玄在他的论著《正法眼藏》中也引了这首
诗偈。苏辙是云庵克文的好友，他为云庵克文的“对话集”写了一篇
序。
  晦堂祖心的弟子，除灵源惟清外还有两人：
  （3d）草堂善清（1037—1142）
  （3e）死心悟新（1043—1114）
草堂善清有一弟子为雪峰慧空（1096—1158），死心悟新有一弟子为
超宗慧方。
  灵源惟清的另一弟子为：
  （4a）佛心本才。佛心的弟子则有山堂僧洵和别峰祖珍。
  无示介谌的其他弟子有：
  （6a）慈航了朴
  （6b）退庵先
慈航的弟子是雪峰僧彦。
  从黄龙慧南到明庵荣西，总共传了九代，已造就了许多禅师以及
更多的俗家弟子。但从第九代以后，更为兴盛繁荣的则是杨岐宗。
  从杨岐方会到无准师范的世系传承如下：
  （1）杨岐方会（992—1049）
  （2）白云守端（1025—1072）
   （3）五祖法演（1024？—1104）
   （4）圆悟克勤（1063—1135）
   （5）虎丘绍隆（1077—1136）
   （6）应庵昙华（1103—1163）
   （7）密庵咸杰（1118—1186）
   （8）破庵祖先（1136—1211）
   （9）无准师范（1178—1249）
注意：圆尔辨圆（1202—1280）是无准的弟子，所以应是杨岐的第九
代法嗣。（在日本，圆尔辨圆也是黄龙宗明庵荣西的第二代法嗣。）
   自五祖法演开始，又建立另一世系如下：
   （3）五祖法演（1024？—1104）
   （4a）开福道宁（1053—1113）
   （5a）月庵善果（1079—1152）
   （6a）大洪祖证
   （7a）月林师观（1143—1217）
   （8a）无门慧开（1183—1260）
   （9a）心地觉心（1207—1298）
注意：心地觉心的弟子是孤峰觉明（1271—1361），而孤峰则有两个
弟子——拔队得胜（1327—1387）和慈云妙意（1273—1345），两人
分别为日本向岳寺和国泰寺的创建人。拔队得胜有一弟子为峻翁令山
（1344—1408）。
   五祖法演的弟子除圆悟克勤和开福道宁之外，其他有名弟子为：
   （4b）龙门清远（1067—1120）
   （4c）太平慧勤（1059—1117）
   （4d）大随元静，即南堂道兴（1065—1135）
   （4e）洪福子文


Output:
（4d）大随元静，即南堂道兴（1065—1135）
   （4e）洪福子文
龙门清远有弟子三人：
  （5b）牧庵法忠（1084—1149）
  （5c）雪堂道行（1089—1151）
  （5d）竹庵士珪（1083—1146）
牧庵的弟子是普庵印肃（1115—1169），雪堂的弟子是晦庵惠光和且
庵守仁，而晦庵惠光的弟子则有雪峰元肇、径山元聪和报恩智因。
  圆悟克勤的其他弟子有：
  （5e）大慧宗杲（1089—1163）
  （5f）佛海慧远（1103—1176）
  （5g）佛性法泰；
  （5h）护国景元（1094—1146）
大慧宗杲的弟子有：
  （6b）拙庵德光（佛照）（1121—1203）
  （6c）懒庵鼎需（1092—1153）
拙庵德光的弟子有：
  （7b）空叟宗印（1148—1211）
  （7c）北涧居简（1164—1246）
懒庵鼎需的弟子则有：
  （7d）木庵安永
  （7e）柏堂南雅
佛海慧远有弟子两人：
  （6d）济颠道济（1148—1207）
  （6e）觉阿
觉阿来自日本比睿山，在中国听到了扬子江的击鼓声而启悟。回日本
后上了比睿山，从此就不再下山了。因此，创建日本临济宗的明庵荣
西（1141—1215）是黄龙宗的传嗣，不过日本临济宗的许多禅师则是
来自杨岐宗。
  本章以下部分将继续叙述杨岐宗。始自（4）圆悟克勤，（5）虎
丘绍隆，（6）应庵昙华，（7）密庵咸杰，另有一平行世系如下：
  （8）破庵祖先（1136—1211）
  （8b）松源崇岳（1132—1202）
  （8c）荐福道生
  （9）无准师范（1178—1249）
  （9b）运庵普岩（1156—1226）
  （9c）痴绝道冲（1169—1250）
  （10）无学祖元（1226—1286）
  （10b）虚堂智愚（1185—1269）
  （10c）顽极行弥
注意：在（7）密庵咸杰之后共有三个平行世系，第一世系经过破庵祖
先和无准师范传到无学祖元。后来无学去了日本，是圆觉寺的创建
人。无准师范的其他弟子有：
  （10d）雪岩祖钦（1216—1287）
  （10e）兀庵普宁（1197—1276）
  （10f）妙见道佑（1201—1256）
  （10g）净慈妙伦（1201—1261）
  （10h）环溪惟一（1202—1281）


Output:
（10g）净慈妙伦（1201—1261）
  （10h）环溪惟一（1202—1281）
注意：兀庵普宁和环溪惟一的弟子镜堂觉圆（1244—1306）去了日
本，而净慈妙伦的弟子无关普门（1212—1291）回到日本后成为南禅
寺的创建人。妙见道佑是在南宋时期从日本来到中国的，他的弟子悟
空敬念（1217—1272）也来到中国修道学佛。
  （8）破庵祖先另有一弟子石田法薰（1171—1245），石田弟子是
愚极智慧，愚极弟子清拙正澄（1274—1339）则去了日本。
  在（7）密庵咸杰之后的一支系，从松源崇岳开始，经运庵普岩传
到（10b）虚堂智愚（1185—1269）。虚堂的弟子南浦绍明（1235—
1308）是一位卓越的临济宗禅师，以其尊号“大应国师”而著称。南浦
的弟子宗峰妙超（1281—1336），也以其尊号“大灯国师”而著称。宗
峰的弟子是关山慧玄（1277—1360），所以虚堂就成为日本大德寺和
妙心寺在名义上或精神上的祖师了。虚堂另有一弟子巨山志源来自日
本，虚堂的师兄弟石帆惟衍则有一弟子西涧子昙（1249—1306）去了
日本，并成为嵩山居中（1278—1346）的宗师。
  在（7）密庵咸杰之后的另一支系从荐福道生开始，经痴绝道冲传
到（10c）顽极行弥。顽极的弟子一山一宁（1247—1317）去了日本，
并成为雪村友梅（1290—1346）的宗师。
  密庵的弟子（8b）松源崇岳对日本临济宗有很大影响，不仅因为
虚堂智愚是松源的第二代弟子，而且因为松源还另有一个第二代弟子
兰溪道隆（1213—1278）是建长寺的创建人。松源的其他弟子和传
嗣，除云庵普岩外还有：
  （9d）无明慧性（1162—1237）
  （9e）掩庵善开（金山）
  （9f）无碍觉通（华藏）
  （9g）灭翁文礼（天目）（1167—1250）
  （10d）兰溪道隆（1213—1278）
  （10e）石溪心月（？—1282）
  （10f）虚舟普度（1199—1280）
  （10g）横川如珙（1221—1289）
兰溪道隆有许多法嗣，其中如南浦绍明和约翁德俭（1245—1320），
两人在宋朝时都来过中国。约翁的弟子寂室元光（1290—1367）也曾
来过中国，以后成为永源寺的创建人。
  石溪心月有两个重要弟子，其一是无象静照（1234—1306），也


Output:
石溪心月有两个重要弟子，其一是无象静照（1234—1306），也
在宋朝时到中国来；另一人则是大休正念（1215—1289），在去日本
后成为净智寺的创建人。
  虚舟普度有两名重要弟子：虎岩净伏和胜林琼林（来自日本）。
虎岩有几个弟子如：去了日本的明极楚俊（1262—1336）以及即休契
了（？—1350）。即休的弟子愚中周及（1323—1409）则由日本来到
中国，以后成为佛通寺的创建人。
  横川如珙有一弟子为古林清茂，古林有著名弟子三人：竺仙梵仙
去了日本，月林道皎（1293—1351）及石室善玖（1294—1389）两人
则在元朝时来过中国，后再回到日本。
  无准师范有很多弟子，其中如圆尔辨圆来自日本，后为东福寺的
创建人，还有无学祖元则被邀请去了日本，是圆觉寺的创建人。无学
祖元的弟子有：
  高峰显日（1241—1316）
  规庵祖圆（1261—1313）
  高峰显日的弟子梦窗疏石（1275—1351）在日本非常有影响，成
为天龙寺和相国寺的创建人。梦窗还是国师，有许多弟子：（1）春屋
妙葩（1311—1388）；（2）无极志玄（1282—1359）；（3）绝海中
津（1336—1405），在明朝时来到中国；（4）义堂周信（1325—
1388）；以及（5）青山慈永（1302—1369）。
  雪岩祖钦（1216—1287）有许多弟子，其中如：（1）高峰原妙
（1238—1295）；（2）虚谷希陵（1247—1322）；（3）铁牛持定
（1240—1303）；（4）灵山道隐（1255—1325），后去日本；（5）
道场庵信。
  从高峰原妙到隐元隆琦的传承世系如下：
  （1）高峰原妙（1238—1295）
  （2）中峰明本（1263—1323）
  （3）千岩元长（1284—1357）
  （4）万峰时蔚（1303—1381）
  （5）宝藏普持
   （6）虚白慧岳（1372—1441）
   （7）海舟永慈（1393—1461）
   （8）宝峰明瑄（？—1472）
   （9）天奇本瑞
   （10）无闻正聪（1450—1512）
   （11）月心德宝（1512—1581）
   （12）幻有正传（1549—1614）
   （13）密云圆悟（1566—1642）
   （14）费隐通容（1593—1661）
   （15）隐元隆琦（1592—1673）（见表VI）


Output:
（15）隐元隆琦（1592—1673）（见表VI）
注意：这里隐元隆琦是雪岩左钦的第十五代传嗣，成为日本黄檗宗的
创建人。
   虚谷希陵有一弟子别传妙胤，别传的弟子是玉冈藏珍（1315—
1395）。铁牛持定有一弟子绝学世诚（1260—1332），再传弟子为古
梅正友（1285—1352），又再传弟子为无文元选（1323—1390），是
日 本 方 广 寺 的 创 建 人 。 道 场 庵 信 有 一 弟 子 为 石 屋 清 珙 （ 1272—
1352）。
   （1）高峰原妙的其他弟子有：断崖了义（1263—1334）、白云以
假（？—1336）和大觉祖雍。
   （2）中峰明本的其他弟子有：无隐元晦（？—1358），古先印元
（ 1295—1374 ） ， 明 叟 齐 哲 （ ？ —1347 ） ， 复 庵 宗 已 （ 1280—
1358），远溪祖雄（1286—1344），业海本净（？—1352），及关西
义南。此七人全都来自日本，回日本后传播中峰明本的教义。
   （3）千岩元长的其他弟子有：来自日本的大拙祖能（1313—
1377）以及报恩梅溪。报恩的弟子为正宗日颜，也来自日本，还有无
用守贵（1286—1361）。
   （4）万峰时蔚的另一弟子是海舟普慈（1355—1450）。
   （9）天奇本瑞另有两弟子：无相成和大川洪。
   （12）幻有正传（1549—1614），又名龙池，有两名重要弟子：
密云圆悟（1566—1642）及天隐圆修（1575—1635）。密云的弟子
有：费隐通容（1593—1661），五峰如学（1585—1633），宝华通忍
（ 1604—1648 ） ， 龙 池 通 微 （ 1594—1657 ） ， 天 童 道 忞 （ 1596—
1674），古南道门（1599—1671），通玄通奇（1595—1652），破山
海明（1597—1666），金粟通乘（1593—1638），雪窦通云（1594—
1663），报恩通贤（1593—1667），以及邓尉法藏。天隐圆修的弟子
则有：夹山本豫（？—1646），报恩通琇（1614—1675），理安通问
（1604—1655），松际通授（1593—1642），以及山茨通际（1608—
1645）。
   本 章 以 下 部 分 将 跟 踪 自 净 慈 妙 伦 （ 1201—1261 ） 到 憨 山 德 清


Output:
（1546—1623）的传承世系。这里应注意，净慈妙伦也是无学祖元和
雪岩祖钦的师兄弟。
   （1）净慈妙伦（1201—1261）
   （2）瑞岩文宝（？—1335）
   （3）华顶先睹（1265—1334）
   （4）福林智度（1304—1370）
   （5）古拙昌俊
   （6）无际明悟
自无际明悟开始，共有三个平行分支（a）、（b）和（c），分列如
下：
   （7a）宝月潭
   （8a）天宁宣
   （9a）吉庵祚
   （10a）法舟道济（1487—1560）
   （11a）云谷法会（1500—1579）
   （12a）憨山德清（1546—1623）
   （13a）藕益智旭（1599—1655）
憨 山 德 清 （ 1546—1623 ） 是 紫 柏 真 可 （ 1543—1603 ） 和 莲 池 袾 宏
（1535—1615）的挚友。这三位大师再加上藕益智旭是明代末年的四
大禅师。不过如上所列，藕益应是憨山的法嗣（见圣严法师：《明末
中国佛教之研究》，第99页）。
   分支（b）的传承世系如下：
   （7b）太冈澄
   （8b）夷峰宁（？—1491）
   （9b）天目进（宝芳）
   （10b）野翁慧晓
   （11b）无趣如空（1491—1580）
   （12b）无幻性冲（1540—1611）
   （13b）兴善慧广（1576—1620）
   （14b）普明德用（1587—1642）
   （15b）高庵圆清（鼓山系）
按：高庵圆清即是福州鼓山寺的方丈。高庵系亦即鼓山系一直传到虚
云禅师（1840—1959）及其后嗣（见附表VI A）。本书作者感谢台湾
基隆大觉寺灵源方丈（1902—          ）所提供的《星灯集》，由虚云禅师
编纂成集。作者于1941—1942年有幸亲自认识虚云方丈（见附表VI
A）。
   分支（c）的传承世系如下：
   （7c）楚山绍琦（1404—1473）
   （8c）豁堂祖裕
   （9c）天通显
   （10c）月泉法聚（1492—1563）
   用（d）来表示（c）的分支则有：
  （8d）古溪觉澄（？—1473）；
  （9d）毒峰季善（1443—1523）；
注意：（10a）法舟道济（1487—1560）、（11b）无趣如空（1491—
1580）及（10c）月泉法聚（1492—1563）都是同时代人。又可注意：


Output:
1580）及（10c）月泉法聚（1492—1563）都是同时代人。又可注意：
（15）隐元隆琦（1592—1673）及（13a）藕益智旭（1599—1655）也
是同时代人。
  高庵系亦即鼓山系的传承世系如下：
  （1）高庵圆清
  （2）本智明觉
  （3）紫柏真可（1543—1603）
  （4）端旭如弘
  （5）纯洁性奎
  （6）慈云海俊
  （7）质生寂文
  （8）端员照华
  （9）其岸普明
  （10）弢巧通圣
  （11）悟修心空
  （12）宏化源悟
  （13）祥青广松
  （14）守道续先
  （15）正岳本超
  （16）永畅觉乘
  （17）方来昌远
  （18）豁悟隆参
  （19）维超能灿
  （20）奇量仁繁
    （21）妙莲圣华
    （22）鼎峰果成
    （23）善慈常开
    （24）演彻德清（虚云，1840—1959）
    （25）宽印佛慧
    （26）宏妙灵源（1902—？）
    （27）惟定知生
    （27a）惟柔知刚（圣严）
灵源法师是台湾基隆十方大觉寺的创建人和方丈，他的众多弟子中
有：惟定知生，是当今基隆大觉寺的方丈；以及慧空圣严（1930
—   ），是美国纽约大觉寺的前方丈，其法名即是惟柔知刚。
    本书作者愿在此深切感谢灵源法师根据《星灯集》提供了上述的
传承世系。该《星灯集》已收入《虚云和尚法汇》第8卷中（第246—
262页）。
    以下将跟踪从报恩玉琳通琇到来果方丈（1881—1953）的高旻系
的传承世系（见附表VI B）：
    （1）玉琳通琇（1614—1675）
    （2）栖云行岳（1614—1666）
    （3）南谷超颍
    （4）灵鹫明诚（1657—1722）
    （5）天慧实彻
    （6）了凡际圣（1700—1756）
    （7）昭月了贞（1729—1785）
    （8）宝林达珍
    （8a）如鉴达澄
    （9）方聚悟成
    （10）道源真仁
  （11）德慈空演
  （12）应元理
  （13）朗辉事融
  （14）月朗全定
  （14a）楚禅全振
  （15）明轩西瑞
  （16）妙树来果（1881—1953）
  （17）妙解
以上从玉琳通琇到楚禅全振的传承世系摘自望月信亨编《佛教大年


Output:
（17）妙解
以上从玉琳通琇到楚禅全振的传承世系摘自望月信亨编《佛教大年
表》第4版第52页。本书作者愿在此感谢香港伦参法师及台湾花莲佛教
莲社的严持法师，由他们提供了有关来果法师的传承资料。
      CHAPTER 6 THE SEIGEN
            BRANCH
    Ching-yuan Hsing-ssu (Seigen Gyōshi, d. 740) started the Seigen
Branch of Zen after Hui-neng (Enō), the Sixth Patriarch. R. H. Blyth's Zen
and Zen Classics , Volume 2 and the first chapter of Volume 3, depicted this
branch of Zen history. The Seigen Branch produced the Tsao-tung(Sōtō)
School, the Yun-men (Ummon) School, and the Fa-yen (Hōgen) School.
    Although Ho-tse Shen-hui (Kataku Jinne, 670-762) made tremendous
effort to establish Hui-neng (Enō) as the Sixth Patriarch and to make Tsao-
hsi (Sōkei) the principal seat of Zen Monastery, Ching-yuan (Seigen)
carried on the dharma lineage parallel to Nan-yueh Huai-jang (Nangaku
Ejō, 677-744), who was the founder of the Nangaku Branch.
    In Chapter 2, mention was made of Hui-neng's FIVE important
disciples: (1) Ho-tse Shen-hui (Kataku Jinne, 670-762); (2) Nan-yang


Output:
Huichung (Nan'yō Echū, d. 775); (3) Yung-chia Hsuan-chueh (Yōka
Genkaku, 665-713); (4) Nan-yueh Huai-jang (Nangaku Ejō, 677-744); and
(5) Ching-yuan Hsing-ssu (Seigen Gyōshi, d. 740). Shen-hui's line went as
far as Kuei-feng Tsung-mi (Keihō Shūmitsu, 780-841), who became the
Fifth Patriarch of the Hua-yen (Kegon) School. Yung-chia (Yōka) left
posterity with his "Cheng-tao-ke" ("Shōdka") and other writings. Hui-chung
(Echū), the National Teacher (Kokushi), lived long, and became an old
dharma uncle to the younger masters of the different schools.
     The transmission of the "Lamp" was carried on in two parallel
branches: the Seigen Branch and the Nangaku Branch. In Chapter 3, the
Nangaku Branch was presented, together with a brief review of the Igyō
School founded by Kuei-shan (Isan) and his disciple Yang-shan(Kyōzan).
In Chapter 4, the Lin-chi (Rinzai) School, founded by Lin-chi I-hsuan
(Rinzai Gigen, d. 866), was presented. The Rinzai School, after six


Output:
generations, branched out into the Huang-lung (ōryū) Sect and the Yang-chi
(Yōgi) Sect. These two Sects were presented in Chapter 5.
     The Seigen Branch was as promising as the Nangaku Branch in the
transmission of the "Lamp." Ching-yuan (Seigen) himself was a devoted
disciple of Enō, and he left Tsao-hsi (Sōkei) to reside at Zing-chu Temple,
Ching-yuan Mountain (Mt. Seigen), in Chi-chou (Kichishū). When the
Sixth Patriarch was about to enter nirvana, Shih-tou Hsi-chien
(SekitōKisen, 700-790) asked Master Enō whom should he seek as his
teacher. The Sixth Patriarch instructed him to seek "ssu" (in Chinese it
means "thinking"). So Sekitō later sat quietly and kept on "thinking." Then
a monk reminded Sekitō that "Hsing-ssu," his dharma older brother, had the
name "ssu," and suggested that Shih-tou (Sekitō) should visit Seigen
according to the Six Patriarch's wishes. So the Sixth Patriarch must have
thought highly of Seigen, and Seigen might have received the Sixth
Patriarch's special teachings.


Output:
Patriarch's special teachings.
     Shih-tou (Sekitō) became the dharma-heir of Seigen. The Nangaku
Branch had the second-generation heir Ma-tsu Tao-i (Baso Dōitsu, 709-
788), who was a powerful teacher, revered by his followers as Master Ma.
Sekitō left Seigen Mountain for Heng-shan (Hunan), and built a small
hermitage on a stone terrace. Hence he got the name, Shih-tou(Sekitō),
meaning "stone." It was said at that time, "West of the Great River
(Kiangsi), Ta-chi (Daijaku) is the Master; south of the Lake (Hunan), Shih-
tou (Sekitō) is the Master." According to the Lamp Records , Vol. 14, Sekitō
had twenty-one dharma-heirs, among them were:
     (1) Tien-huang Tao-wu (Tennō Dōgo, 748-807)
     (2) Tan-hsia Tien-jan (Tanka Tennen, 739-834)
     (3) Yueh-shan Wei-yen (Yakusan Igen, 751-834)
     (4) Tan-chou Chang-tze Kuang (Tanshū Chōshi Kō)
     (5) Chao-chou Ta-tien Pao-tung (Chōshū Daiten Hōtsu, 732-824)
     (6) Tan-chou Ta-chuan (Tanshū Daisen)


Output:
(6) Tan-chou Ta-chuan (Tanshū Daisen)
The first four had the title Zen-shi (Zenji), while the other two had the title
Ho-shan (oshō), meaning Chief Priest.
     Sekitō was the author of Tsan-tung-chi ( Sandōkai ), which was handed
down to the followers of the Seigen Branch, and later to the Sōtō School,
the Ummon School, and the Hōgen School. In the Sōtō School, Tungshan
Liang-chieh (Tōzan Ryōkai, 807-869) constructed the doctrine of the Five
Ranks upon the foundation of the dialectic of Sekitō Kisen and other earlier
Zen Masters. (See The Development of Chinese Zen , by Heinrich
Dumoulin, S. J., English translation by Ruth Fuller Sasaki. The First Zen
Institute of America Inc., 1953, page 25.)
     Sekitō first served under Enō, the Sixth Patriarch, when he was very
young. After Enō's passing he became the dharma-heir of Seigen. The
following anecdotes were taken from the English translations by R. H.
Blyth in his Zen and Zen Classics , Vol. 2, pages 20-21:


Output:
A monk asked Sekitō, "What is the inner significance of Daruma's coming to (from) the
   West?" Sekitō said, "Go and ask the outside post of the Hall!" The monk said, "I don't know
   what you mean." "Nor do I," said Sekitō.
        When Hōun (Pang Yun) met Sekitō for the first time, he asked, "Who is he who does not
   accompany all things?" Sekitō put his hand over Hōun's mouth. Hōun came to a realization.
        One day Sekitō was walking in the hills with his disciple Sekishitsu(Shihshih meaning
   "stone house"), and, seeing more branches obstructing the path, asked him to cut them away. "I
   didn't bring a knife," said Sekishitsu. Sekitō took out his own and held it out, blade-end first, to
   Sekishitsu, who said, "Please give me the other end." "What would you do with it?" asked
   Sekitō, and Sekishitsu came to a realization.


Output:
Note that Sekishitsu was later a disciple of Chōshi Kō of Tanshū. Other
anecdotes were given in the Lamp Records , Vol. 14 ( Daishō Daizōkyō ,
Vol. 51, page 309). See also Y. H. Ku's History of Chinese Zen Masters ,
pages 74-76. The following translation illustrates the conversation between
Sekitō and Tennō Dōgo.

        Tennō Dōgo asked Sekitō: "Who received the teachings of Tsao-hsi(Sōkei)?" Sekitō
   answered: "One who understands the dharma of Buddha received it." Dōgo asked: "Did Master
   receive it?" The Master answered: "I do not understand the dharma of Buddha." A monk asked:
   "How to be liberated?" Sekitō answered: "Who binds you?" A monk asked: "What is the Pure
   Land?" Sekitō said: "Who makes you dirty?" A monk asked: "What is nirvana?" Sekitō said:
   "Who gives you life and death?"


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