大滿弘忍  Daman Hongren (Demen Hungjen) 601-674       

淄州 智賢 Zizhou Zhixian (Chi-shen)  609–702  

     淄州 出繼 Zizhou Chuji (Ch'u-chi) 669–736

     浄衆無相 Jingzhong Wuxiang (Ching-chung Wu-hsiang) 584-762

               馬祖道一 Mazu Daoyi 709–788             浄衆神会  Jingzhong Shenhui 720–794 

                                                  Students of Mazu Daoyi  

                Baizhang Huaihai 720-814                    Kuei Tsung 8th-9th c.

                          Guishan 771-853                         Kao An 9th c.

                         Yangshan 807-833                        Huang Po d. 850

                                                                                   Lin Tsi (d. 867)

                               GUIYANG                                          LINJI

                                 Model                                             Model

溈山靈祐 Guishan Lingyou (Kuei-shan Ling-yu) 771–853

仰山慧寂 Yangshan Huiji (Yang-shan Hui-chi) 840–916

Guishan grew up in a village near Shaoguan, not far from Huineng's monastery at Nanhua/Caoxi.(Yang-shan Hui-chi) developed with his master the Chan Model of Kuei-yang. Originally from Kuang-tung province, at the age of nine he left his family and at seventeen, he showed his determination to follow the Dharma path by shaving his head and cutting off two fingers.

After he had received the inka, or certification of the authenticity of his enlightenment, from Kuei-shan Ling-yu (771–853), he studied of the Vinaya, and later returned to Kuei-shan and served his master for another fifteen years. In 879, he moved to Ta Yang Shan (Great Yang Mountain) in Kiangsi Province.

[...emphasis on the ninety-seven circles of contemplation.]

        PROVERBS AND DIALOGUES

"The wanderer's mind is plain and direct, without artifice. There is neither rejection nor attachment, the mind doesn't wander deceptively. At every moment, sight and hearing are normal. There are no further details. Thus one does not close his eyes and ears; as long as emotions don't attach to things, it will be enough."

Shanjian: The mind must be calm and open so that things are clear and evident, without ups and downs. When he says 'without artifice' this means the lack of naturalness of the stained mind. With this kind of mind there are no extremes of rejection or attachment, there is a natural tendency not to resist and not to surrender, and the mind is not easily tricked by the identities of Confusion, Greed, and Aversion.

“From time immemorial, wise men have only explained the problems of impurity. If one lacks that false conscious, emotional and intellectual stubbornness and conceptual habits, one is as clear as autumn water, pure and without artifice, placid and uninhibited. Those are called wanderers or free persons."

Shanjian: Wise men have always explained the problems and consequences of the mind's impurity. It is easy to understand that when there is a stubbornness generated by one's own nature, and not the reverse generated by the visceral (confusion), emotional (greed) or intellectual (aversion) consciousness, and there are no inappropriate habits conditioned by the stained mind, the wanderer keeps a completely natural mind and his attitudes, intentiones and actions are wholly in harmony and balance with the Dharma. The state of this mind is tranquil, without suffering.

In the mind of a person on the right path, not just seeing but all senses remain alert with right attention and right energy, without being directed by the stained mind. There is no search for reasons, or knowledge, or wisdom, because there is a natural wisdom in harmony with all things. And that is enough to walk through this life.

The mind is also available as a tool, of course, but the base of knowledge is NATURE, not the MIND.

PROVERBIOS Y DIÁLOGOS

“La mente del Caminante es llana y directa, sin artificiosidad. No hay rechazo ni apego, la mente no deambula engañosamente. En todo momento, la vista y el oído son normales. No hay más detalles. Así uno no cierra los ojos ni los oídos; mientras las emociones no se apeguen a las cosas, será suficiente.”

Shan Chien: La mente debe ser calma y abierta en que las cosas son claras y evidentes, sin altibajos. Cuando dice sin artificiosidad, se refiere a la falta de naturalidad de la mente manchada. Con este tipo de mente no hay extremos de rechazo o apego, hay una tendencia natural de no resistir y no rendirse, y la mente pura no es engañada fácilmente por las Identidades de Confusión, Codicia, y Aversión.

“Los sabios, desde tiempo inmemorial, sólo han explicado los problemas de la impureza. Si no se tiene esa falsa testarudez consciente, emocional e intelectual, y hábito conceptual, se es tan claro como el agua de otoño, pura y sin artificios, plácida y desinhibida. A ésos se les llama Caminantes, o personas libres.”

S.C: Los sabios siempre han explicado los problemas y las consecuencias de la impureza de la mente. Es bastante comprensible que cuando hay una testarudez generada por la propia naturaleza, y no al contrario, generada por la conciencia visceral (confusión), emocional (codicia) o intelectual (aversión), y no hay hábitos inapropiados condicionados por la mente manchada, el Caminante mantiene una mente completamente natural, y sus actitudes, intenciones, y acciones se hallan completamente en armonía y equilibrio con el Dharma. El estado de esta mente es tranquilo sin sufrimiento.

No sólo la vista, sino todos los sentidos permanecen alerta con la tensión recta y la energía recta sin ser dirigidos por la mente manchada, en la mente de una persona en el camino recto. No hay una búsqueda de razones, ni de conocimientos, ni de sabiduría, porque hay una sabiduría natural en armonía con todas las cosas. Y esto es suficiente para andar en esta vida.

Por supuesto, también la mente pura está disponible como una herramienta, pero la base de los conocimientos es la NATURALEZA, no la MENTE.

KUEI-SHAN LING-YU CH'AN-SHIH YU-LU[ay] (Japanese, Isan Reiyu zenji goroku), Taisho No. 1989 (Vol. XLVII, pp. 577a-582a.6). The recorded conversations of Zen master Ling-yu[az] of Kuei-shan[ba] (771-853), who, with his disciple Yang-shan Hui-chi[bb] (Japanese, Kyozan Ejaku) (814-890), founded the Kuei-yang Tsung[bc] (Japanese, Igyo-shu), a school soon absorbed into the Lin-chi Tsung[bd] (Japanese, Rinzai-shu).