Mind Inscription
Mind Inscription
Hsin Ming
By Founder of the Ox-Head School Niu-t'ou
Fa-jung
Contents
Title of the Text
Author of the Text
The Original Text
Translation of the Text
An Analysis of the Hsin Ming
Bibliography
Title of the Text
心銘
Hsin Ming (Wade-Giles)
Xin Ming (Pinyin) Xin1 Ming2
Shinmei (or Shin no Mei) (Japanese)
Sim Myong (Korean)
Literally, Heart (Mind)
Inscription
Author of the Text
牛頭法融
Niu-t'ou
Fa-jung
(Wade-Giles)
Niutou
Farong
(Pinyin) Niu2tou5 Fa3rong2
Gozu
Hõyû
(Japanese)
Niu-t'ou
Fa-jung
(Gozu Hõyû, 594-657) was of the Wei1 (I) family and
a native of Yen-ling2 (Enryõ) in Jun-Chou3 (Junshû), present day
Chen-chiang in the southern part of Kiangsu Province. Fa-jung is the
founder of the The Ox-Head School4 of Ch'an Buddhism.
The name "Ox-Head" (Niu-t'ou, Gozu) come from the Mount Niu-t'ou (Niu-t'ou shan, Gozusan)
where Fa-jung
lived. He is also known as Niu-t'ou
Mountain [Temple/School] First
Patriarch Ch'an master Fa-jung5. The Ox-Head
School is
considered not belonging to the orthodox line of Ch'an. This line of Ch'an sect
is also known as Niu-t'ou Zen6.
Notes
1 韋
2 延陵
3 潤州
4 Niu-t'ou-tsung (Gozushû 牛頭宗)
5 Niu-t'ou shan Ch'u-tsu Fa-jung Ch'an-shih (Gozusan Shoso Hõyû Zenji 牛頭山初祖法融禪師)
6 Niu-t'ou Ch'an (Gozu Zen 牛頭禪)
Niu-t'ou Fa-jung and the Fourth
Patriarch Tao-hsin
Under Tao-hsin
(580-651), the fourth patriarch, Zen was divided into two branches. The one
known as Gozusan (Niu-t'ou Shan), did not live long after the passing of its
founder, Fa-jung, who lived at Mount Niu-t'ou, and is considered not belonging
to the orthodox line of Zen. [.
. .]
Tao-hsin's interview with Fa-jung, the founder of the Niu-t'ou school of Zen,
was significant, showing where their views differed and how the one came to be
converted into the orthodox understanding of Zen. It was during the
Chên-kuan era of the T'ang dynasty that Tao-hsin, learning of the
presence of an extraordinary saintly man in Niu-t'ou mountains, decided to see
who he could be. When Tao-hsin came to a Buddhist temple in the mountains he
inquired after the man and was informed of a lonely anchorite who would never
rise from his seat nor salute people even when they were approaching him. When
Tao-hsin proceeded further into the mountains he saw him as he was told,
sitting quietly and paying no attention to the presence of a stranger. He then
asked the hermit what he was doing here. 'I am contemplating on Mind,' was the
reply. Tao-hsin then demanded: 'What is he that is contemplating? What is Mind
that is contemplated?' Fa-jung was not prepared to answer such questions.
Thinking that the visitor was a man of deep understanding, he rose from the
seat and saluting him asked who he was. When he found that the visitor was no
other personage than Tao-hsin himself, whose reputation he was not ignorant of,
he thanked him for the visit. They were now about to enter a little hut nearby
where they might talk about religion, when Tao-hsin saw some wild animals such
as tigers and wolves wandering about the place, and he threw up his hands as if
he were greatly frightened. Fa-jung remarked, 'I see this is still with you.'
The fourth patriarch responded at once, 'What do you see yet?' No answer came
from the hermit. After a while the patriarch traced the character 'Buddha' (fo) on the stone which
Fa-jung was in the habit of sitting in meditation. Seeing it, the latter looked
as if shocked. Said the patriarch, 'I see this is still with you.' But Fa-jung
failed to see the meaning of this remark and earnestly implored to be
instructed in the ultimate teaching of Buddhism. This was done, and Fa-jung
became the founder of the Niu-t'ou school of Zen Buddhism.
(Essays in Zen
Buddhism – First Series 201-3)
The Original Text
The original text of the
Hsin Ming
(from Taishõ Daizõkyõ1, vol. 51. 457-458. 大正大藏經 大正大蔵経)
智心無不照所無此正實不將通對永寵菩境將開不莫本知得無一四靈菩見非心無去惺惺雙分三念目至將縱生一前住心 牛
者若爲起無作處宗覺無入心達境日辱提隨心目用滅無心失生心徳知提在清無合來惺惺泯別世起前理心横無心際返性 頭
方不無法相無安毫無一不止一不如不影心滅見證凡可不兩順無不自本無非異無坐無了對凡無念無無守無生有如無不 山
知生得座苑滯心未覺物出動切動夜變現滅境相空情取心邊物妄生照有住濁心散立妄知治聖物滅物詮靜照相滯空端生 初
非法依安朗去虚沙眞妙非轉未有永不心心彼心自唯今無誰隨萬三萬不見非不不一寂見湛煩無前無非猶最生諸知追何 祖
言無無眠涅住明界空智靜止嘗力夜擇水隨此隨然教何病論處縁身法須在淺斷遲切寂網然惱心後物解未爲照法處尋須 法
詮差自虚槃皆自含不獨非轉不大如所常境由境明息用無好幽調本歸用本非貪不莫明轉明轉無無宛非離微一不迷不知 融
悟互出室城平露容空存喧奔 人永居清無侵起徹意棄藥惡棲直有如守心深淫疾執亮彌淨盛佛別然纏病妙同通宗見見 禪
知四樂諸慧寂一三本聲萬思無外諸徳兩心心滅意謂迷一覺心六無煩本本性明決萬寂不計衆後不靈生知欲去分一本 師
生等道縁日靜切世際聞法惟人似縁性處寂處盡無有時切由性根歸惱來來空寂定象寂須校生念勞通死法得來明切無 心
無六恬忘寂不莫諸虚縁無轉無頑頓如不境無生心魔捨有不本對無無不非自自無常無功乖無不智應忘無心自照莫一 銘
生度然畢寂生顧佛沖覺所昏見 息愚生如境死滅興事爲覺齊境受無存古離然方眞見巧常心生鑒物懷知淨爾境作法
現同優詮定放安皆非智唯汨無内一不寂不境冥心言悟本即同分絶不本見任不誰森暗守求依前體常即無無胡隨明誰
前一遊神光曠心乘心不有亂見心切立靜遣處心無空罷無覺居別觀須來在運可爲羅室嬰眞無念自在是知心假照寂論
常乘眞定明縱無此所能一精常虚不親虚不無入行象非造無不非忘用即非浮言出一不兒背心自虚自本知用推冥自薫
住路實質明横處宗窮論門魂現眞憶疎明拘心理絶備異作覺攜識守除今今沈及入相移行正出絶玄前性要功窮蒙現錬
Translation of the
Text
心銘
Mind Inscription
Translated by Henrik H. Sorensen
心性不生何須知見 The nature of
the mind is un-born. Why should it be necessary to know this?
本無一法誰論薫錬 Fundamentally
there is not one single phenomenon; who then can speak about defilement and
purification?
住返無端追尋不見 There is no
end to coming and going, and no matter how much one seeks, one will never
realize it!
一切莫作明寂自現 When
everything is inactive, then the bright stillness will manifest by itself.
前際如空知處迷宗 Before one
it will be like emptiness, and thereby one will know how to dispose with
confused doctrines.
分明照境隨照冥蒙 Distinguishing
clearly the circumstances one will illumine the dark and hidden.
一心有滯諸法不通 If the One Mind1 is obstructed,
then all the dharmas2 will not have a penetrating effect.
去來自爾胡假推窮 Spontaneously
coming and going, what use is it exhausting oneself?
生無生相生照一同 As life has
the mark of the un-born, it will illumine the oneness.3
欲得心淨無心用功 If one
wishes to obtain purity of mind, then one must diligently cultivate no-mind.
縱横無照最爲微妙 To have no
mental reflections high and low, this more than anything else is the marvelous!
知法無知無知知要 One will know
the dharma (the Buddha's teaching) through non-knowing, as this non-knowing will
know the essentials.
將心守靜猶未離病 By grasping the
mind and maintaining stillness4, one will still not be able to
leave behind the sickness (of clinging)5.
生死忘懷即是本性 In life and
death one must forget that which one is attached to, then there and then the
fundamental nature (will manifest, shine forth etc.).
至理無詮非解非纏 The highest principle
has no explanation, (one will be able to attain to it without) getting rid of anything
and without restraining oneself.
靈通應物常在自前 Spiritual penetration and responding to
affairs will constantly take place there and then,
目前無物無物宛然 Before one there
will not be a thing, and "not a thing" will be a matter of course.6
不勞智鑒體自虚玄 If you do
not strive for the Mirror of Wisdom, then its essence will be wonderously empty
of itself.
念起念滅前後無別 Thinking
arises and thinking goes away, before and after there is no discrimination.
後念不生前念自絶 The latter
thought is not produced as the former is cut off by itself.
三世無物無心無佛 In the Three
Worlds7 there is not a thing: neither mind nor Buddha.
衆生無心依無心出 All living beings
are (products) of no-mind, and depend upon no-mind to come into existence.8
分別凡聖煩惱轉盛 Discriminating
between worldly and holy will cause vexations in abundance.
計校乖常求眞背正 Constantly calculating
and making plans amounts to searching for the truth while turning one's back to
reality.
雙泯對治湛然明淨 If one puts
an end to the two extremes (of being and non-being), then one will be both bright
and clear.
不須功巧守嬰兒行 It is not
necessary to observe infantile practices diligently.
惺惺了知見網轉彌 Through
awareness one will gain knowledge, and when seeing the net (of samsara) one
will turn around and stop.
寂寂無見暗室不移 In
Samâdhi there is nothing to be seen, for in a dark room there is no
movement.
惺惺無妄寂寂明亮 In awareness
there is no falsity, in samaadhi there is clear brightness.
萬象常眞森羅一相 The myriad shapes
are all true, all having the majestetic one characteristica9
去來坐立一切莫執 Going and coming,
sitting and standing be grasped.
決定無方誰爲出入 With no
fixed place, who (can be said) to come and go?
無合無散不遲不疾 No coming
together and no breaking up, neither slowly nor hasty.
明寂自然不可言及 The bright
stillness is selfso and words speak about it!
心無異心不斷貪淫 If in the
mind there is nothing different from the mind, one does not have to stop
desire.
性空自離任運浮沈
As its nature is empty, it will disappear if it is allowed to
drift on.
非清非濁非淺非深 Neither pure
nor defiled, neither shallow nor deep.
本來非古見在非今 Originally the
past is not, and just now, the present is not!
見在無住見在本心 Just now there
is non-abiding and that is the original Mind.10
本來不存本來即今 When one
does not hold on to the origin, then the origin will be present.
菩提本有不須用守 Bodhi originally is,
(that is why) it is not necessary to maintain it.
煩惱本無不須用除 Vexations are
fundamentally non-existing, therefore it is not necessary to do away with them!
靈知自照萬法歸如 The
spiritual wisdom shines forth by itself, and the myriad phenomena return (to
the source).
無歸無受絶觀忘守 Nothing to
revert to and nothing to receive. Cut off opinions and forget about the
precepts!
四徳不生三身本有
The Four Virtues11 are un-born, and the Three Bodies
are fundamentally existing.12
六根對境分別非識 The Six
Roots13 (just) face the circumstances and (clear or
direct) perception has nothing to do with consciousness.
一心無妄萬縁調直 Then the
mind will have nothing wrong and the ten thousand causes will directly
harmonize.
心性本齊同居不攜 The mind and
the feelings are basically of the same source, they coexist without interfering
with each other.
無生順物隨處幽棲 The un-born
is in accordance with phenomena, together they dwell and rest in the dark.
覺由不覺即覺無覺 Enlightenment
comes from that which is not enlightened, therefore enlightenment is non-enlightenment!
得失兩邊誰論好惡 Gain and
loss are like the two sides of a coin. Who can then speak about good and bad?
一切有爲本無造作 All that is
caused, is originally the product of the un-born.
知心不心無病無藥 The knowing mind
is not the Mind, (the true Mind is something which) neither disease nor
medicine can effect.
迷時捨事悟罷非異 In times of
confusion just let things go their way, because when awakening is accomplished,
they will not be different (from your self).
本無可取今何用棄 Fundamentally
nothing can be grasped; now what will you throw away?
謂有魔興言空象備 Speaking of
existence is to give in to demons, for with words empty images arise!
莫滅凡情唯教息意 Do not wipe
out worldly feelings. The only teaching that you should be concerned about, is
how to do away with ideas!
意無心滅心無行絶 Ideas will be
annihilated by no-mind, and mental states will be cut off by non-activity.
不用證空自然明徹 There is no use
trying to verify emptiness, spontaneously it will shine forth!
滅盡生死冥心入理 Extinguishing
both life and death, the profound Mind enters the (ultimate) principle.
開目見相心隨境起 Just open your
eyes and behold the forms, letting your mind go along with the arising circumstances.
心處無境境處無心
If the mind abides in no-circumstances, then the circumstances
abide in no-mind.
將心滅境彼此由侵 Then when the
mind is about to annihilate the circumstances, they will go along with the annihilation.
心寂境如不遣不拘 The mind
will be quiet and the circumstances just the same. One will neither have to let
go nor to hold on.
境隨心滅心隨境無 When
circumstances go along with the mind they will be extinguished, and the mind which
follows circumstances is nothingness.
兩處不生寂靜虚明 Both abide in
the un-born, still purity and empty brightness!
菩提影現心水常清 Awakening
appears like a shadow in the mind's water, which is constantly clear.
徳性如愚不立親疎 The nature (or
disposition) of the virtuous is like stupidity, for it does not set up any
separation between this and that.
寵辱不變不擇所居 They are not
moved by either grace or dishonour, and do not choose a (fixed) place to dwell.14
諸縁頓息一切不憶 If all
causes are put to rest, then one will cease to worry about them!
永日如夜永夜如永 If one does
not discriminate, then an eternal day can be like a night, and an eternal night
can be like a day.15
外似頑 内心虚眞 When seen from the outside it seems as
if one is wayward and stupid, however within, the mind is vacant and in
communion with reality.
對境不動有力大人 Adverse
conditions will not move one, and one will have the power of an accomplished
being.
無人無見無見常現 There will
be neither seer nor the seen, then that non-seeing will be perpetually
manifested.
通達一切未嘗不 Penetrating
everything, constantly being everywhere.
思惟轉昏汨亂精魂 Thinking will
cause confusion, and confusion will give rise to all kinds of emotions.
將心止動轉止轉奔 If by
grasping the mind one tries to stop agitation, then with this movement the mind
will be even more active.16
萬法無所唯有一門 The myriad
phenomena have no base, there is only the One Door.17
不入不出非靜非喧 This is the
door of neither entering nor leaving, of neither stillness nor disturbance.
聲聞縁覺智不能論 The wisdom
of 'Srâvakas and Pratyeka-buddhas can not fathom this.
實無一物妙智獨存 In reality
not one thing exists, the wonderful wisdom alone remains. Circumstances are
fundamentally empty.
本際虚沖非心所窮 It is not
something which the mind can exhaust.
正覺無覺眞空不空 True
enlightenment is non-enlightenment, and real emptiness is not empty!
三世諸佛皆乘此宗 All the Buddhas
of the Three Times18 teach this doctrine.
此宗毫未沙界含容 This teaching
is like a particle of dust, worlds as numerous as sandgrains in the Ganges are
contained therein!
一切莫顧安心無處 If one does
not occupy oneself with everything, then the peaceful mind will have nowhere to
abide.
無處安心虚明自露 The peaceful
mind will be non-abiding, and the empty brightness will manifest by itself!
寂靜不生放曠縱横 The quiet
stillness is un-born, and one will be free to roam in all directions.
所作無滯去住皆平 Whatever one
does there will be nothing to obstruct one. In motion and in rest, all will be
equal.
慧日寂寂定光明明
The sun of prajnâ is still, the light of samâdhi is bright;
照無相苑朗涅槃城 (They are)
the bright park of no mark (laksana) and the clear city of nirvâna.
諸縁忘畢詮神定質 In all
causes one should be un-mindful of the fruit; it can be likened to the quality
of the spiritual samâdhi.
不起法座安眠虚室 Do not set up
platforms for teaching; but take a peaceful nap in an empty house.19
樂道恬然優遊眞實 One will find
happiness in the Way, with plenty of space to roam about in True Reality.
無爲無得依無自出 Nothing to
do, nothing to obtain, and depending upon nothing, the self will manifest.
四等六度同一乘路 The Four Virtues20 and the Six
Parâmitâs21 all belong
to the path of the One Vehicle.
心若不生法無差互 When the
mind in this way is not produced, then all the phenomena also will not be
wrong.
知生無生現前常住 Knowing that
life is un-born, before one it will constantly remain thus.
智者方知非言詮悟 Those with
wisdom will know this, but no amount of words can explain this kind of
awakening!
Notes
(In Sorensen's article
(v.s.), these
correspond to the notes 54-74.)
1 The Buddha Mind
or Buddha Nature (fo-hsing 佛性).
2 The various
Buddhist methods and teachings.
3 Meaning that
life as such is manifesting the un-born or absolute. This has been presented in
the Prajnâpâramitâhrdaya Sûtraa (Nsin ching, T.250) in the
following words: "Form is emptiness, emptiness is form."b [a 般若波羅蜜多心經 b 色即是空、空即是色]
4 A type of meditation
practice common in the Northern Ch'an School of Shen-hsiuc (605-706
A.D.). This method is called shou-hsind (observing the
mind). [c 神秀 d 守心]
5 If one practices
in this way, according to Fa-junge one will
still be subject of dualistic thinking. [e 法融]
6 The
realization of suchness (tathatâf). [f 如]
7 1) The
world of desireg, 2) the world of formh and 3) the
world of no-formi (the formless world). [g 欲界 h 色界 i 無色界]
8 This is the
so-called dharmadhâtu-originationj, a cardinal
doctrine in the "Hua-yen ching"k. [j 法界性起 k 華嚴經]
9 The one characteristicl or the one mark
is suchness. [l 一相]
10 The
essential nature, the Buddha Mind.
11 1) Permanencem, 2) joyn, 3) personalityo and 4) purityp. These Four
Virtuesq were expounded by the Buddha in the Mahâparinirvâna
Sûtrar. (T. 374). They are attributes of the Buddha Nature. [m 常 n 樂 o 我 p 淨 q 四徳 r 大般涅槃經]
12 l) Dharmakâyas, 2) Sambhogakâyat, 3) Nirmânakâyau. [s 法身 t 報身 u 應身]
13 1) Eyev, 2) earw, 3) nosex, 4) tonguey, 5) bodyz and 6) mind
(consciousnessaa). [v 眼 w 耳 x 鼻 y 舌 z 身 aa 意]
14 This is a
very orthodox "Indian" description of the correct behavior of a
Buddhist ascetic. It is said that some of the Niu-t'ou masters roamed
about living in the woods never settling down in a temple. The master Niao-k'e
Tao-linab (741-824) is one such example. [ab 鳥彙道林]
15 The meaning
here is not quite clear to the translator.
16 Again a
critique of the Northern Ch'an practice of shou-hsinac. [ac 守心]
17 The direct
perception of the un-bornad. [ad 不生]
18 Past,
present and future.
19 This is
tandem with the statement in note 14.
20 See note
11.
21 The Six Pâramitâsae: 1) Dânaaf (the
perfection of giving), 2) 'sîlaag (the perfection
of the discipline), 3) ksântiah (the
perfection of patience), 4) vîryaai (the
perfection of zeal or perseverance), 5) dhyânaaj (the perfection
of meditative absorbtion) and 6) prajnâak (the perfection
of trancendental wisdom). [ae 六度、六波羅蜜 af 檀那 ag 戒、尸羅 ah 忍辱 ai 精進 aj 禪、禪定 ak 慧、智慧、般若]
An Analysis of the Hsin
Ming
The following is an
analysis of the Hsin Ming by Henrik H. Sorensen.
This article can be also found in the
following site:
http://sino-sv3.sino.uni-heidelberg.de/FULLTEXT/JR-JOCP/henrik.htm
_____________________________________________________________________________________________________
The
"Hsin-ming" Attributed to Niu-t'ou Fa-jung
By Henrik H.
Sorensen
Journal of Chinese Philosophy
Vol.13 1986, pp.101-120
Dialogue Publishing Company,
Honolulu, Hawaii, U.S.A.
In the thirtieth
chapter of the celebrated Ch'an Buddhist collection "Ching-te
ch'uan-teng lu"a (1) one finds a number of short texts of the gâtha (chia-t'ab) type (2)
composed by various Ch'an masters. Among these often highly abstruse "songs"
(kec) is included one called "Hsin-ming"d (Mind Inscription),
(3) which is attributed to Fa-junge (594-657), (4)
the First Patriarch of the early Ch'an Buddhist denomination commonly known as
the Niu-t'ou Schoolf after the name of the mountain where the master dwelt. (5) Before
going on to a discussion of the text and its contents let us first take a brief
look at the author and iris brand of Ch'an Buddhism. [a 景德傳燈錄、景徳伝灯録 b 伽他 c 歌 d 心銘 e 法融 f 牛頭宗]
Traditionally
Fa-jung is regarded as a direct disciple of Tao-hsing (580-651), (6)
the fourth Patriarch of Chinese Ch'an tracing its line of transmission back to Bodhidharmah (d. ca. 538
a.d.), (7) but recent research has
shown several problems concerning the verification of this claim. (8) In Fa-jung's oldest
biography to be found in Tao-hsüan's (596-667) (9) Hsü kao-seng
ch'uani (10) nothing whatsoever is mentioned about Tao-hsin, and in Tao-hsin's biography
contained in the same collection, we find no mentioning of Fa-jung either. (11)
The earliest claim connecting Fa-jung with the Fourth Patriarch first
comes across in the memorial inscription Jun-chou He-lin Ssu ku Ching-shan Ta-shih
pei-mingj (12) dedicated to the Niu-t'ou master Hsüan-suk (668-752),
(13) composed by the famous literature Li Hual (?-ca. 766).
(14) In the memorial inscription on the stele of Hsüan-su's disciple,
Tao-ch'inm (714-792) (15) the claim is repeated. (16) As late as 829 the
scholar Liu Yu-hsin (772-842) (17) wrote the inscription "Niu-t'ou Shan ti
i-tsu Jung Ta-shih hsin-t'a chi"o (18) for
the new memorial stûpa for Fa-jung that had been
set up on Niu-t'ou Shan following the school's rise to prominence during
the second half of the 8th century. (19) All these inscriptions and the later biographies
contained in the standard Ch'an collections of the late T'ang-early Sung (9-10th century)
such as the "Tsu-t'ang chi"p (20) and the
"Ching-te ch'uan-teng lu" (21) all perpetuate the claim
making Fa-jung a dharma heir of Tao-hsin. (22) [g 道信 h 達磨 i 續高僧傳 j 潤州鶴林寺故徑山大師碑銘 k 玄素 l 季華 m 道欽 n 劉禹錫 o 牛頭山第一祖大師新塔記 p 祖堂集]
According
to Fa-jung's biography in the Hsü kao-seng ch'uan he was of
the Wei family and a native of Yen-lingq in Jun-Chour, present day
Chen-chiang in the southern part of Kiangsu Province. As
a young man he studied Confucianism and Taoism but later he became dis-illusioned
with these belief systems and turned towards Buddhism. He first studied under a
monk called Kuei Fa-shihs (n.d.) (23) on Mao Shant to the southeast
of Nankingu also in Kiangsu. He penetrated the prajnâpâramitâ doctrines of
the San-lun Schoolv (24) and later practised the Chih-kuanw ('samatha-vipa'syana) system of
the T'ien-t'ai Schoolx. (25) After Fa-jung had become a master in his own right,
he went to Jun-chou (Nanking) in 643 and settled in the Yu-hsi Templey on the
southern slope of Niu-t'ou Shan. (26) Here he lived in seclusion in
a cave behind the temple proper; and it was during this time that he is said to
have been visited by Tao-hsin and became his disciple. (27)
Following his seclusion in the cave he attracted a large number of followers teaching
at several locations in the region. In 657 he passed away at the age of 63. (28)
After the master's death the school supposedly was continued by a monk called Chih-yenz (600-677),
(29) however it is rather questionable that Chih-yen was a
disciple of Fa-jung. In the "Hsü kao-seng ch'uan" there
is nothing to substantiate this claim. (30) [q 延陵 r 潤州 s 炅法師 t 茅山 u 南京 v 三論宗 w 止觀 x 天台宗 y 幽栖寺 z 智巖]
The
learned Ch'an and Hua-yenaa master Kuei-feng
Tsung-miab (780-841) (31) critically treated the doctrines
of the Niu-t'ou School in several of his works. Through this characterization one
is given an insight into the cardinal teachings of a highly radical madhyâmika (chung-taoac) oriented denomination
of Ch'an Buddhism. (32) The hall-mark of this school was an emphasis on "universal
emptiness" (hsü-k'ungad) or 'sûnyatâ in a direct
and practical way of application. The basic doctrines of the Niu-t'ou School was
summed up by Tsung-mi as follows: [aa 華嚴 ab 圭峰宗密 ac 中道 ad 虚空]
Secondly there
is the school of utter annihilation and nondwelling, that is to say all
phenomena (worldly and holy inclusive) are all like illusions, completely non-existent.
Fundamentally empty stillness does not take its beginning in nothingness; even the
wisdom with which one reaches emptiness cannot be obtained. In the sameness of Dharmadhâtu there are
neither Buddhas nor sentient beings. Dharmadhâtu is merely a
designated name. As the mind does not have any existence of its own, who can
speak about Dharmadhâtu? In non-cultivation there is no
cultivator and as the Buddha is non-existent there is no Buddha(hood). Let us
suppose that there is a Dharma which is higher than Nirvâna, then I say
that this would be like an illusion. There is no Dharma that can be
grasped, and no Buddha(hood) that can be attained. If there is anything that can
be accomplished (at all), then it is all delusion and falsehood. If one is able
to penetrate into this, then fundamentally there is not a thing to which the
mind can attach. (33)
All phenomena
including the Buddhist Dharma are essentially without own being, i.e.
they do not possess any inherent mark (faae) of
existence and are therefore empty and non-existent. This very lack of inherent existence
is at the same time the "nirvanic" imprint on all phenomena, meaning that
everything fundamentally is in the absolute state of suchness (chen-juaf). So far there
is nothing strange or deviant about the Niu-t'ou teachings,
they are quite straight-forward San-lun doctrine. However the
practical conclusions reached by Fa-jung and his followers are
extreme when seen from the viewpoint of Tsung-mi and other "orthodox"
monks. The extreme conclusions concerning the sûnyâta doctrine as
propagated by the Niu-t'ou School can be clearly discerned in
the Hsin-ming. Because all phenomena are baseless and illusory it is neither necessary
to cultivate any virtues nor to purify oneself. All one needs to do is to
maintain a non-clinging mind free of mentation. When this is achieved the illusory
phenomena will cease to exert any influence on the adept and he will enjoy direct
communion with absolute reality, entering into the highest principle (chih-liag). One of the
key-concepts in this enlightenment process is to be unmindful of the feelings (wang-hsingah), which
then will result in their natural cessation. As any notion of the employment of
upâya (fang-pienai) is absent from the Niu-t'ou doctrines,
it is clear that they tended to overlook perhaps the most vital aspect of the madhyâmika doctrine. This
aspect is the two truths (erh-tiaj), i.e. the
absolute truth (chen-tiak) and the relative truth (shih-su
tial); the Niu-t'ou doctrine
paid attention to the absolute level at the expense of the relative level. This
one-sided emphasis on emptiness and cessation naturally exposed the school to
attacks from other Buddhist monks, causing Tsung-mi to
characterize the Niu-t'ou School as one following a doctrine
of "utter annihilation and non-dwelling" (min-chueh wu-chiam). (34)
Following Tsung-mi the Ch'an master Huang-po Hsi-yunan (d. ca. 850)
(35) later criticized Fa-jung for having been unable to grasp the
ultimate truth, obviously referring to his supposed onesided understanding of
emptiness. (36) [ae 法 af 眞如 ag 至理 ah 忘性 ai 方便 aj 二諦 ak 眞諦 al 世俗諦 am 泯絶無奇 an 黄蘗希運]
So
far the Hsin-ming is the only existing text which is directly attributed to Fa-jung. (37)
Another text, the Chüeh-kuan lunao, (38) which
the Japanese scholar Yanagida Seizanap holds to be
by Fa-jung or at least by one of his close disciples, does admittedly bear
close resemblance to the "Hsin-ming" and might very well be
a work from Fa-jung's hand. (39) However even though the two texts do
not always use identical stockphrases there seems to be little doubt that they
are both the product, if not by the same author, then at least by followers of
the same type of Ch'an doctrine. Besides the distinct "absolutistic" madhyâmika or San-lun view one of
the most pronounced identical features of the texts is the clear "Taoistic"
flavour which permeates them throughout. When comparing the doctrinal stances
of the two texts one's associations are invariably led in the direction of the
"Tao-te ching"aq and the "Chuang-tzu"ar. The concepts
of non-action (wu-weias) and no-mind (wu-hsinat) appear
several times in both works and the unBuddhist stress on spontaneity (tzu-janau) at the expense
of the vinaya (ssu-fenav) is conspicuous. Indeed, whole passages
of the "Chüeh-kuan lun" appear to have been taken right
out of the "Tao-te ching". (40) From Fa-jung's biography
in the "Ching-te ch'uan-teng lu", most of which is taken up by
a dialogue between the master and a certain Prince Po-lingaw (n.d.); we find
the same clear San-lun/madhyâmika teaching as
the "Hsin-ming" and the "Chüeh-kuan lun". (41)
However it is not possible to assert whether the "Ching-te ch'uan-teng
lu" presentation of Fa-jung's teaching really
is by him or whether it is a later composition. (42) [ao 絶觀論 ap 柳田聖山 aq 道徳經 ar 莊子 as 無爲 at 無心 au 自然 av 四分 aw 博陵王]
When
seen in the light of the "Hsin-ming," the "Chüeh-kuan
lun" and the dialogue with the Prince in "Ching-te
ch'uan-teng lu" we might say that Tsung-mi's
description and criticism of the Niu-t'ou School's rather extreme 'sûnyata view is
partly justified. However it is quite clear too that Tsung-mi in his
criticism tended to over-look the fact that Fa-jung and his
followers included a wide range of standard Mahâyâna doctrines in
their Teachings too. In the "Hsin-ming," for
example, one finds an obvious use of the doctrine of dharmadhâtu-origination
(fa-chieh hsing-ch'iax), (43) and in the Chüeh-kuan
lun one likewise finds influence from the Hua-yen ching (ay) (44) and
the Wei-mo chingay. (45) [ax 法界性起 ay 維摩經]
As
to the problem whether the "Hsin-ming" is actually by Fa-jung we do not have
any definitive proof. All in all we must conclude that there are a number of
important points such as style and contents which clearly allow us to associate
the text with Fa-jung and the Niu-t'ou School. The
close doctrinal resemblance with the "Chüeh-kuan lun" and Fa-jung's biographical
entry in the "Ching-te ch'uan-teng lu" be over-looked. Furthermore
the teachings as contained in the "Hsin-ming" correspond
closely with Tsung-mi's characterization of the Niu-t'ou School. The
main points of doubt concerning the genuiness of the text lies with the facts
that it is included in a relatively late Ch'an collection, i.e: the "Ching-te
ch'uan-teng lu" from 1004; therefore it might be another example of pious
contribution. Secondly, we do not find any reference to the text in earlier Ch'an
materials. (46) In this connection it must be noted that the line of thought as
presented by the author of the "Hsin-ming" is
not very close to that of Fa-jung's supposed master Tao-hsin. Actually
it is doctrinally a far cry from the teachings of Tao-hsin as
presented in his "Ju-tao an-hsin yao fang-pien fa-men"az, (47) which
is a point adding to the argument that Fa-jung probably never
had any direct contact with Tao-hsin and his line of transmission.
Interestingly the "Hsin-hsin ming"ba (48)
attributed to the Third Patriarch Seng-ts'anbb (d. 606) (49)
in the Bodhidharma line, has many points in common with the "Hsin-ming", both
as regards contents and style. (50) Likewise when reading the "Hsin-ming" one overlook
the close affinity which the doctrines of the text has with those of Wu-chubc (714-774) (51)
of the Pao-t'ang Schoolbd and with some parts of the teachings of Shen-huibe (670-672) (52)
of the Ho-tse Schoolbf. [az 入道安心要方便法門 ba 信心銘 bb 僧璨 bc 無住 bd 保唐寺宗 be 神會 bf 荷澤宗]
The
"Hsin-ming" as we have it today exist in two versions. The one used
here is that of the "Ching-te ch'uan-teng lu" and the
other can be found in the t'ung-shubg collection "Ch'uan
T'ang-wen"bh. (53) The two versions do not deviate greatly
and some of the different characters in the latter version appear to be misprints.
It seems as if the "Ch'uan T'ang-wen" version has been taken
from the "Ching-te ch'uan-teng lu" version, however a seperate
transmission of the text cannot be ruled out, and in that case the former
version might very well be the oldest of the two. [bg 通書 bh 全唐文]
University
of Copenhagen
Acknowledgements
I wish to express my thanks
to the following people, who in various ways helped me with this article: First
my thanks go to Mr. Morten Schlutter of East Asiatic Institute, University of Copenhagen
for reading through the manuscript and contributing many helpful suggestions. Next
my thanks go to Mr. Poul Andersen, our local specialist in Taoist studies, also
of East Asiatic Institute, for his critique and suggestions concerning the
translation. Last but not least thanks to Miss Charlotte Rohde of the Royal Danish
Library for her painstaking efforts in locating useful material for my study.
Abbreviations
CDC
"Chodang chip". Yanagida version. "Chueh-kuan lun". Tokiwa version. "Chin-shih ts'ui-pien". Shanghai, 1893. "Taisho version, 2076". "Chiu T'ang-shu". Peking, 1978. "Ch'uan T'ang-wen". Taipei, 1960. "Hsu kao-seng ch'uan", T. version,
2060". "Hsin-ming". CTL version. "Hsu tsang-ching". Lung-men reprint. "Hsin T'ang-shu". Peking, 1978. "Indogaku Bukkyogaku". "Journal of Chinese Philosophy". "Journal of International Association of
Buddhist Studies". "Pelliot Collection". "Philosophy East West". "Taisho Daizokyo". "T'oung Pao". "T'ang-wen ts'ui". Taipei, 1973.
CKL
CSTP
CTL
CTS
CTW
HKSC
HM
HTC
HTS
IB
JCP
JIABS
P.
PEW
T.
TP.
TWT
Notes
1. T. 2076. Compiled
by the monk Tao-yuan (n.d.) from the Fa-yen School in
1004 a.d.. The work was published
in 1011 a.d.
2. Ibid.ch.
30, pp. 456c-467a.
3. Ibid.
pp.457b-458a.
4. Biography in
HKSC (T. 2060) ch. 26, pp. 603c-605b, in CDC ch. 3, pp. 51a53a, and in CTL ch. 4,
pp. 227c-228b. For a translation of Fa-jung's biography
from CTL see Chang Chung-yuan: Original Teachings of Ch'an Buddhism. N.Y., 1969,
pp. 3-11, 17-26. For a modern treatment in Japanese of Fa-jung and his
teaching see Hiromine Kinami: Gozu-shu ni Okeru Ichikosatsu. In: IB XXVIII,
1, 1979, pp. 186-87 (1) and IB XXIX, 1, 1980, pp. 146-47 (II). The most comprehensive
study so far in a Western language is John R. McRae's The Ox-Head School of
Chinese Ch'an Buddhism: From Early Ch'an to the Golden Age. In Studies in Ch'an
and Hua-yen, ed. by Robert M. Gimello & Peter N. Gregory, Honolulu, 1983,
pp. 169-252. McRae's article contains a very useful review of Japanese studies of
the Niu-t'ou School and its doctrines up to ca. 1979.
5. A
description of the mountain and its temples including photoes can be found in Buddhist
Monuments in China (Shina Bukkyo Shiseki Kinenshu) by Daijo
Tokiwa and Tadashi Sekino, Vol. 4, Tokyo, 1937, pp. 17-19. The
mountain was visited around the same time as the Japanese, i.e. in the 1920's,
by the Danish architect Johannes Pripp-Moller, who described it in his monumental
work Chinese Buddhist Monasteries. Copenhagen & London, 1937, pp. 183, 186,
194. A present day note on the mountain is included in Barry Till's In Search
of Old Nanking. Hong Kong, 1982, pp. 75-76.
6. Biography
in HKSC (T. 2060), ch. 26, pp. 606bc, in CDC ch. 2, pp. 41b-42a, and in CTL (T.
2076), ch. 3, pp. 222b-223a. For a very thorough treatment of this key-figure in
early Chinese Ch'an see David W. Chappell's The Teachings of the Fourth Ch'an
Patriarch Tao-hsin (580-651). In Early Ch'an in China and Tibet ed. by
Lewis Lancaster and Whalen Lai. Berkeley, 1983, pp. 89-129.
7. Biography
in HKSC ch. 16, pp. 551bc, CDC ch. 2, pp. 32a-39a, and CTL ch. 3, pp.
217a-220b. For a modern study on Bodhidharma in Japanese
see Bunyû Matsuda's Bodaidaruma Ron. In IB Vol.
XXVII, 2, 1978, pp. 595-600, a critically annotated edition in Japanese of the
discourses attributed to Bodhidharma can be found in Seizan Yanagida (ed. &
transl.): Daruma no Goroku. Zen no Goroku Series Vol.
1. Tokyo, 1969.
8. See
Chappell pp. 103-104, note 11.
9. Biography in
SKSC (T. 2061), ch. 14, pp. 790b-791b. He finished compiling the HKSC in 664 a.d.
10. HKSC (T. 2060),
ch. 26, pp. 603c-605b. In this work Fa-jung's biography
is included in the hsi-ch'an section. A much shorter biography obviously
based on the HKSC version can be found in the work Hung-tsan fa-hua ch'uan (T. 2067), ch.
3, pp. 16c-17a, by Hui-hsiang (n.d.). This collection is dated to
667 a.d., and here Fa-jung is
represented as a master of the Lotus Sutra, an indication of his close affinity
with the T'ien-t'ai School.
11. See note 6
above.
12. TWT ch. 64.
13. Biography
in CDC ch. 3, p. 53b and CTL ch. 4, pp. 229bc.
14. Biography
in CTS ch. 190 and in HTS ch. 203. For a treatment of Li Hue's Buddhist
involvement see the author's MA. Thesis: The Relationship Between Confucian Men
of Letters and Buddhist Monks During the Latter Half of the T'ang Dynasty: A Study
in Assimilation and Harmonization Between Two Major Spiritual Traditions in China.
University of Copenhagen, 1983, pp. 22-26.
15. The title of
this inscription is Hang-chou Chin-shan Ssu To-chueh shih pei-ming composed by
Li Chi-fu (758-814), CTW Tao-ch'in's biography is in CDC ch. 3,
p. 53b and in CTL oh. 4, pp. 230ab.
16. CTW ch.
512.
17. Biography
in CTS ch. 160. See also biographical note in CTW ch. 610.
18. In TWT
ch.64.
19. This stûpa was built
in 774 a.d. during the reign of T'ai-tsung (762-779).
20. A Korean Ch'an
(Son) collection of biographies compiled in 952 a.d. by the two Korean monks Chong and Un. For a
discussion of this important text see Paul Demieville: Le Recueil de la Salle des
Patriarches: Tsou-T'ang Tsi TP LVI, 1-3, 1970, pp. 262-286.
21. See note l.
22. See CDC ch.
3, p. 51a, and CTL ch. 4, p. 227a.
23. For a
discussion of the monks under whom Fa-jung studied see Hakuju Ui: Zenshû
shi Kenkyû. Vol. 2, Tokyo, 1939-43 (reprint 1966), pp. 511-519.
24. One of the earliest
structured Buddhist traditions in China based on the madhyâmika philosophy of
Nagârjuna (ca. 3rd cent.). Its status as a school of Chinese Buddhism did
not arise until far into the T'ang dynasty. For a discussion of the
lineage in the San-lun School see Ryûko Furusaka: Sanron
Gakuha ni Okeru Sosho Mondai. IB XVIII, 2, 1970, pp. 609-10. For
treatments of the San-lun thought and history in English see Hsueh-li
Cheng: Chi-tsang's Treatment of Metaphysical Issues. JCP 8 (1981), pp. 371-989,
and Aaron K. Koseki: The Concept of Practice in San-fun Thought:
Chi-tsang and the "Concurrent Insight" of the Two Truths. PEW 31, 4,
1981, pp. 449-466, and: Later Maadhyamika in China: Some Current Perspectives on
the History of Chinese Prajnaapaaramitaa Thought. JIABS. Vol. 5,2, 1982. The
latter article is a review article of Hirai Shun'ei's monumental
work: Chuugoku Hannya Kenkyû. Tokyo, 1976.
25. One of the
important Buddhist denominations in Southern China during Sui-first half
of the T'ang period. The impotance of T'ien-t'ai meditation practices
in relation to the formulation of early Ch'an Buddhism has still not been thoroughly
investigated, however some aspects have been touched upon in recent Japanese scholarship.
See Kenju Komatsu: Makashikan no Hoben. IB XXVI, 2, 1978, pp. 826-828. Toshio
Kazama: Makashikan to Nanshûzen no Kankei ni Tsuite. IB
XXVIII,1, 1979, pp. 51-55, Keisho Sengoku: Nangaku Eshi no Zenkan. IB XXXI, 1,
1982, pp. 256-58. 256-58, two articles by Hideto Ono: Tendai
Kanjin Jikiho no Kenkyû. IB XXIX, 1, 1980,pp. 326-332, and Shiki
Tendai no Ten Shiso. IR XXIV 1, 1975, pp. 114-118, Rosan Ikeda; Tendai Chigi
no Reiho Taikei. IB XXIX, 1, 1980, pp. 37-41, and Kobaku Sakamoto: Tendai ni
Okeru Shizen. IB XXXI 1. 1982, pp. 259-262. Important studies in Western languages
are Leon Hurvitz: Chih-i, an Introduction to the the and ideas of a Chinese
Buddhist Monk. MCB Vol. 12, Bruxelles, 1962; Helwig Schmidt-Glintzer: Die
Identitat Der Buddhistischen Schulent und Die Kompilation Buddhistischer Universalgeschichren
in China. Wiesbaden, 1982; and Paul Magnin: La Vie et l'Euvre de Huisi (515-577).
Publications de l'Ecole Franraise D'extreme-Orient Vol. CXVI. Paris, 1979.
26. See Tokiwa and Sekino pp. 17-19
(also note 5).
27. The first
mention of the supposed meeting between Fa-jung and Tao-hsin can be
found in Kuei-feng Tsung-mi's Yuan-chueh ching ta-hsu ch'ao (HTC Vol. 14,
p. 279b) from 823 a.d. The earlier
inscriptions only mention the lineage. See also CDC ch. 3, pp. 51ab. The
biographical entry on Fa-jung in CTL mentions that Tao-hsin went to Niu-t'ou
Shan in "the middle of the Chen-kuan period"
(627-649 a.d.); CTL ch. p. 227a.
28. CDC ch. 3,
p. 53a.
29. Biography
in HKSC ch. 25, pp. 602ac. See also the above mentioned later
stele-inscriptions and the line of transmission as given in CDC ch. 3, p. 53a.
30. This has
also been noted by John R. McRae in his The Ox-head School of Chinese Ch'an
Buddhism, p. 178.
31. Biography in
the stele-inscription "T'ang Ku Kuei-feng hui sh'an-shih ch'uan-fa pei," by P'ei
Hsiu (797-870), CSTP ch. 114. For a reprint of the original inscription
see "P'ei Hsiu tzu-t'ieh," publ. by Hsi-ch'uan
Jen-min Ch'u-pan she, Ch'eng-tu, 1981. See also the biographical entries in CDC ch. 5,
pp. 114a-116a and CTL ch. 13, pp. 305c-308b. For a study of the life and Ch'an
thought of this important master see Jan Yun-hua: Tsung-mi: His Analysis of Ch'an
Buddhism. TP LVIII, 1972; pp. 1-54 for a discussion and complete translation of
Tsung-mi's Ch'an-yuan chu-ch'uan chi tou-hsu (T. 2015)
see Jeffery Broughton: Kuei-feng Tsung-mi. The Convergence of Ch'an and the Teachings.
Ph.D. Dissertation, Columbia University, 1975.
32. T. 2015. p.
402c, HTC Vol. 14, p. 279b, HTC Vol. 110, pp. 436d-437a.
33. Ch'an-yuan
chu-ch'uan chi tu-hsu (T. 2015), p. 402c.
34. Ibid. This characterization
will appear quite fair when compared with the contents of the Hsin-ming.
35. Biography in
CDC ch. 16, pp. 309a-312a and CTL ch. 9, pp. 266abc. For a translation of his yu-lu compiled by
P'ei Hsiu, i.e. the Ch'uan-hsin fa-yao (T. 2012) see John Blofeld: The
Zen Teaching of Huang Po. London, 1958.
36. Hsi-yun's critique
of Fa-jung is found in CTL ch. 9. p. 266c.
37. In the scripture
catalogues compiled by Eun (n.d.) (T. 2168AB) and Enchin (814-889)
(T. 2169, 2170, 2171, 2172, 2173) we find the titles of the following texts
bearing the name of Fa-jung: Chu chin-kang pan-jo ching in one
chapter pp. 1088, Chu chin-kang pan-jo in two chapters pp. 1091, Wei-mo
ching chi in one chapter pp. 1091, Hua-yen ching szu-chi in one
chapter pp. 1151. In addition to these texts several more bear the name Niu-t'ou probably
also meaning Fa-jung. If these commentaries actually were written by
Fa-jung, it is readily understandable why we find citations from the Vimalakîrti
Sûtra and the Avatamsaka Sûtra in the CKL.
In
Lionel Giles's Descriptive Catalogue of the Chinese Manuscripts from Tun-huang
in the British Museum. London, 1957, p. 129 (S. 2944) we find a text called Jung
Ch'an-shih ting-hou yin (The Ch'an master Jung's Song Following Samâdhi),
which through further investigation might turn out to be a work by Fa-jung too.
38. Pelliot
(hereafter P.) 2732, P. 2885 and P. 2045. A modern version, annotated and
translated into modern Japanese and English can be found in Chüeh-kuan lun. Ed. by Gishin
Tokiwa. Kyoto, 1973. This book is based on the research of a study-group
under the supervision of Seizan Yanagida at the Institute for Zen
Studies in Kyoto. In the English translation Tokiwa translates the
"kuan"bi in the title as "contemplation",
however this author disagrees with the rendering of "kuan" in
this particular case, finding that "views" or "opinions" as
a translation of kuan are much more in accordance with the real meaning of the
title. See also McRae pp. 208-9 for a discussion of the meaning of kuan. [bi 觀]
39. Yanagida's argument for
the attribution of the Chüeh-kuan lun (hereafter CKL) to Fa-jung appears to
be well documented and there can be little doubt that the text is from his
hand. See Tokiwa pp. 2-3 and p. 23 note 7.
40. See Hsin-ming (hereafter
HM) pp. 457b line 2, p. 457c line 2, p. 457c line 3, p. 457 line 12 and p. 458a
line 6, and CKL (Tokiwa version) section III, p. 89, section VI, p. 91,
section IX, p. 93 and section X, pp. 93-94. Compare fx. the opening passage of
CKL with that of Tao-te ching. The "Taoistic" touch apparent
in the Niu-t'ou doctrines should not be interpreted to mean that this school of
Ch'an was a mixture of Lao-Chuang Taoism (wrongly called Neo-Taoism)
and dhyâna Buddhism, but should rather be seen as a genuine Chinese Buddhist
interpretation of mâdhyamika philosophy emphasising the
practical realization of universal emptiness partly expressed through Lao-Chuang terminology.
When seen from this angle, then the Niu-t'ou doctrines constitute
a logical and direct continuation of the type of Chinese mâdhyamika evident in
such a work as Chao-lun (T. 1858) et al.
41. CTL ch. 4,
pp.227b-228a.
42. The CTL as
such is admittedly quite late, however the contents of the Fa-jung biography included
therein agrees perfectly as far as doctrine goes with that of the HM and CKL,
and might very well be at least partly genuine.
43. CTL ch. 30,
p. 457c, line 6.
44. CKL section
VI, p. 91.
45. Ibid,
section IV, pp. 89-90.
46. See note
36.
47. T. 2837,
pp. 1286c-1289b. See also the modern Japanese version by Seizan Yanagida in Shoki
no Zenshi, 1. Zen no Goroku 2. Tokyo, 1971, pp. 49-326. It has
been translated into English by David W. Chappell in Early Ch'an in China and
Tibet, pp. 107-129.
48. CTL ch.30,
pp. 457ab.
49. Biography in
Pao-lin ch'uan (Zengaku Gyosho Vol. 5), comp. by Seizan
Yanagida, reprint 1983) ch. 8, pp. 148-154, CDC ch. 2, pp. 41ab and CTL
ch. 3, pp. 211c- 212b.
50. The
teaching on the unobtainability of phenomena is identical in the two works and
so is that of non-duality. It must be noted however, that the Hsin Hsin-ming has a
stronger leaning towards the doctrine of tathâgatagarbha (fo-hsing) than the HM.
51. Biography
in the Li-tai fa-pao chi (T. 2075), pp. 185c-196b and CTL ch. 4, pp,
234b-235a.
52. Biography
in CDC ch. 3, pp. 56b-57a and CTL ch. 5, pp. 245ab. A biographical treatment in
French can be found in Jacques Gernet: "Biographie du Maitre Chen-houei de
Ho-tso." Journal Asiatique, CCXLIX, 1951, pp. 29-60.
53. CTW ch.908.
_____________________________________________________________________________________________________
Bibliography
The Development of Chinese Zen After
the Sixth Patriarch. Heinrich Dumoulin. SMC Publishing, Inc. Taipei, n.d..
Early Ch'an in China and Tibet. Ed. by W. Lai and L.R Lancaster.
Berkeley Buddhist Studies Series. Asian Humanities Press. Berkeley, 1983. David
W. Chappell "The Teachings of the Fourth Ch'an Patriarch Tao-hsin (580‑651)",
pp. 89-129.
Essays in Zen Buddhism, 3 vols. Daisetsu Teitaro Suzuki. Rider
and Company. London, 1949-53.
Japanese-English Buddhist Dictionary. Daitõ Shuppansha.
Tõkyõ, 1991.
Zen Buddhism: A History, Vol. 2. Heinrich Dumoulin.
Macmillan. New York, 1990.
