ZU-CHI CHAN (CHAN OF THE PATRIARCS)
Tradicional listada
**** Dharma-heirs of Huineng ****
Heze Shenhui (Ho-tse Shen-hui, Kataku Jinne), 670-762. A Dharma-heir of Huineng. It was he who put himself forward as the Seventh Ancestor in China and accused Shenxiu as an usurper of the title of Sixth Ancesto
FOUNDER OF THE KATAKU ZONG
A zong 宗 may be considered as a school/sect/purpose/model/or family/ and therefore in a broader sense a Sangha
Kuei-feng Tsung-mi (Keiho Shumitsu) 780-841. A Dharma Heir of Heze Shenhui
Nanyang Huizhong (Nan-yang Hui-cheng; Nanyo Echu; also Dacheng Chanshi, Ta-cheng Ch’an-shih, Daisho zenji), 675-775. A Dharma-heir of Huineng, the Sixth Ancestor. After receiving the Transmission he went into hermitage on Baiya shan (Hakugai san) in Nanyang. Emperor Suzong had him dragged from his hermitage in 761 when Huizong was about 81 and had him installed as as the court Chan Master. He also served as the Teacher of Suzong’s successor Daizong. Commonly referred to as the National Teacher (guoshi or kokushi) in Zen texts. He appears in Blue Cliff Records 18, 69, 99, Records of Silence 42, 85 and Gateless Gate 17.
Tan-yuan Ying-chen (Tangen Oshin) A Dharma-heir of Nanyang Huizhong
Biandan Xiaoliao (Pien-tan Hsiao-liao, Hentan Goryo), 7-8th C. A Dharma-heir of Huineng. See Dogen’s Gyoji. &
Yongjia Xuanjue (Yung-chia Hsuan-chueh, Yoka Genkaku) d. 665-713. A Dharma-heir of Huineng His Zheng Daoge (Cheng Tao Ko, Sho Doka) is translated as the Song of Liberation by Yasuda Joshu roshi and Anzan Hoshin roshi, Treasury of Luminosity: Teachings of the Soto Zen Masters, WWZC Archives. He appears in Eihei Gen zenji goroku 3.
Da-xiao Ling-tao (Diagyo Reito) 666-760 A Dharma-heir of Huineng
Nanyue Huairang (Nan-yueh Hai-jang, Nangaku Ejo), 677-744. Dahui (Ta-hui, Daie) is a posthumous honorific. A Dharma-heir of Huineng the Sixth Ancestor, Dharma-brother of Qingyuan Xingsi. Two of the Five Houses of classical Chan stem from his Transmission. His Dharma-heir was Mazu Daoyi. His dialogue with Mazu on “polishing the tile” was tremendously influential for Dogen. See Dogen’s Gyoji.
Jiangxi
Mazu Daoyi (Chiang-hsi Ma-tsu Tao-i, Baso Doitsu) 709-788. He was the sole Dharma-heir of Nanyue Huairang. Amongst his 139 Dharma-heirs was Baizhang Huaihai. He was one of the most prominent of the Tang Chan masters and had a great deal to do with shaping the directness of Teaching styles through his use of the shout, stick, and glare. His sayings and doings are collected in the Jiangxi Daoyi Chan-shi yu-lu (Kiangsi Tao-i ch’an-shih yu-lu, Recorded Sayings of Ch’an master Daoyi of Jiangxi
). He appears in Blue Cliff Records 3, 53, 73, Records of Silence 6, 36, 90 and Gateless Gate 30, 33. He appears in the Sayings and Doings of Dongshan (Dongshan yulu ) 2. See Dogen’s Uji, Koku, Hossho, Gyoji.
Qingyuan Xingsi (Ch’ing-yuan Hsing-ssu, Seigen Gyoshi), 660?-740.. A Dharma-heir of Huineng. His Dharma-heir was Shitou Xiqian. His posthumous title was Hongzhi (Hung-chi, Gusai), “Helping Others.” Very little is known about his biography. Three of the Five Houses of classical Chan developed out of his Lineage: the Cadong, Yunmen, and Fayen. He appears in Records of Silence 5. See Denkoroku Chapter 35. See Dogen’s Shisho, Gyoji.
Shitou Xiqian (Shih-t’ou Hsi-ch’ien, Sekito Kisen) 700-790. He was the sole Dharma-heir of Qingyuan Xingsi The Thirty-Fifth Ancestor. Author of the Cantong qi (T’san-t’ung-ch’i, Sandokai), trans. by Anzan Hoshin roshi and Yasuda Joshu roshi in Chanting Breath and Sound, Great Matter Publications, 1994. He was accepted as a student by Huineng in 713. After Huineng died, we know very little about what happened next until he was ordained at Lofu-shan in 728, after which he went to study with Qingyuan in Zhihzhou. He studied with Qingyuan for twelve years and then, in 742, Xiqian went to Nanyue where he built a hermitage for himself on top of a large flat rock east of the Nan-zi temple. Thus people called him “Shitou Hoshang,” “cliff-edge monk” or, more colourfully, “Stone-head.”
**** DHARMA STREAM MAZU Y SHITOU *****
In 764 SHITOU went to Liangduan where he and his group had a great deal of interaction with Jiangxi Mazu Daoyi
. The Jingde Chuandeng-lu says that, “West of the (Jiangxi) river the great solitary one (Mazu) is the master and south of the lake (Hunan ) Cliff-edge (Shihtou) is the master.
“Whoever has not met these two great masters is ignorant of Chan.”
We can then repeat today that anyone who has not examined and understood the Dharma of the five houses that arose from them is ignorant of Chan Jiangxi
Mazu Daoyi (Chiang-hsi Ma-tsu Tao-i, Baso Doitsu) 709-788. The sole Dharma-heir of Nanyue Huairang. Amongst his 139 Dharma-heirs was Baizhang Huaihai. He was one of the most prominent of the Tang Chan masters and had a great deal to do with shaping the directness of Teaching styles through his use of the shout, stick, and glare. His sayings and doings are collected in the Jiangxi Daoyi Chan-shi yu-lu (Kiangsi Tao-i ch’an-shih yu-lu, Recorded Sayings of Ch’an master Daoyi of Jiangxi ). He appears in Blue Cliff Records 3, 53, 73, Records of Silence 6, 36, 90 and Gateless Gate 30, 33. He appears in the Sayings and Doings of Dongshan (Dongshan yulu) 2. See Dogen’s Uji, Koku, Hossho, Gyoji.
From Jiangxi Mazu Daoyi the
KUEI YANG ZONG and the LIN CHI ZONG
* * *
Shitou Xiqian (Shih-t’ou Hsi-ch’ien, Sekito Kisen) 700-790. The sole Dharma-heir of Qingyuan Xingsi The Thirty-Fifth Ancestor. Author of the Cantong qi (T’san-t’ung-ch’i, Sandokai), trans. by Anzan Hoshin roshi and Yasuda Joshu roshi in Chanting Breath and Sound, Great Matter Publications, 1994. He was accepted as a student by Huineng in 713. After Huineng died, we know very little about what happened next until he was ordained at Lofu-shan in 728, after which he went to study with Qingyuan in Zhihzhou. He studied with Qingyuan for twelve years and then, in 742, Xiqian went to Nanyue where he built a hermitage for himself on top of a large flat rock east of the Nan-zi temple. Thus people called him “Shitou Hoshang,” “cliff-edge monk” or, more colourfully, “Stone-head.”
Three of the early five Zen Houses or streams stem from Shihtou; as well as Yaoshan Weiyan, from whom sprang the Caodong-zong (Soto), his many Dharma-heirs include Tianhuang Daowu (T’ien-huang Tao-wu, Tenno Dogo),748-807, from whose heirs the Fayen-zong (Hogen) and Yunmen-zong (Ummon) originated. Danxia Tianran (Tan-hsia T’ien-jan, Tanka Tennen),739-824, and Dandian Baotong (Ta-tien Pao-t’ung, Daiten Hotsu),d. 819, were two other Dharma-heirs, but their Lineages died out after a few generations. See Denkoroku, Chapter 36. See Dogen’s Gyoji.
From Shitou Xiqian
FA YEN ZONG, YUN MEN ZONG and TUNG TSAO ZONG
* * *
MAZU (Jiangxi Mazu Daoyi – 18 dharma heirs)
Provincial Ch'an: Sometime in the second half of the eighth century, or perhaps the very beginnig of the ninth, a new style of Ch'an developed in what is now Kiangsi and Hupeh. Ma-tsu Tao-i Ø©ðÓÔ³ìéand his Hung-chou school ûóñ¶÷ï. Ma-tsu (709-88) and his disciples are depicted in Ch'an records as engaging in spontaneous repartee in what is almost a barnyard atmosphere of agricultural labor and other daily tasks, and this style of interaction seems to fit perfectly with the descriptions of Ma-tsu's teachings about the ordinary mind and the activity of the Buddha-nature. If so, this would be the earliest incontrovertible appearance of encounter dialogue, and indeed the accounts of Ma-tsu and his first-and second-generation disciples form the core repertoire of encounter dialogue anecdotes in Ch'an literature. There is just one problem: the presentation of Ma-tsu and his disciples in this fashion does not occur in writing until 952, and earlier writings relating to Ma-tsu and his faction present a somewhat different image of his community.
Nanquan Puyuan (Nan-ch’uan P’u-yuan, Nansen Fugan), 748-835. A Dharma-heir of Mazu Daoyi. He had seventeen heirs, amongst them Zhaozhou Congshen and Changsha Jingcen. He appears in Blue Cliff Records 28, 31, 40, 63, 64, 69, Records of Silence 9, 10, 16, 23, 79, 90, 93 and Gateless Gate 14, 19, 27, 34. See Dogen’s Gyoji.
Zhaozhou Congshen (Chao-chou Ts’ung-shen, Joshu Jushin), 778-897. A Dharma-heir of Nanquan Puyuan. He appears in Blue Cliff Records Cases 2, 9, 30, 41, 45, 52, 57, 58, 59, 64, 80, 96, Records of Silence 9, 10, 18, 39, 47, 57, 63, and in Gateless Gate 1, 7, 11, 14, 19, 31, 37. See Dogen’s Rahai Tokuzui, Dotoku, Katto, Hakuju-shu, Gyoji.
Yanyang Shanxin (Yen-yang Shan-hsin, Genyo Zenshin), n.d. One of two Dharma-heirs of Zhaozhou. & need one more
Yanyang was the monk who appears in the Kaigenroku as “the monk”.
A monk asked, “How is it when you have nothing?”
Zhaozhou said, “Throw it away.”
The monk said, “I have nothing. How can I throw it away?”
Zhaozhou said, “Then go on carrying it. Changsha Jingcen Zhaoxien (Ch’ang-sha Ching-t’sen Chao-hsien, Chosa Keishin), d. 868 A Dharma-heir of Nanquan Puyuan and Dharma-brother of Zhaozhou Congren. He appears in Blue Cliff Records 36 and Records of Silence 79. See Dogen’s Komyo and Jippo.
Cihu Lizong (Tzu-hu Li-tsung, Shiko Risho), roughly 800-880. A Dharma-heir of Nanquan Puyuan. He appears in Blue Cliff Records 17 and 96.
Lu keng Tai fu Riku ko T’ai fu) A Dharma-heir of Nanquan Puyuan
Zhangjing (Chang-jing, Huai-hui, Shokei Eki), 756-815 A Dharma-heir of Mazu. Daoyi He appears in Blue Cliff Records 31.
Baozhi Magu (Pao-ch’e Ma-ku, Hotetsu Mayoku). Dates uncertain, circa 700s. A Dharma-heir of Mazu. Daoyi He appears in Records of Silence 16. See Dogen’s Genjokoan, Chiji Shingi.
Yanguan Qian (Yen-kuan Ch’i-an, Enkan Seian), d. 842. A Dharma-heir of Mazu Daoyi A posthumous title was Wukong (Awake Emptiness), which was conferred upon him by his former student Emperor Xuan Zong. He first studied the Vinaya deeply before studying with Mazu. He taught at Haichang zi in Yanguan, Hang region (Zhejiang). He appears in Records of Silence case 25. See Dogen’s Gyoji.
Kuan-nan Tao-ch’ang ( Kannan Dojo) ca. 8th-9th C A Dharma-heir of Yanguan Qian
Kuan-nan Tao-wu (Kannan Dogo) ca. 8th-9th C A Dharma-heir of Kuan-nan Tao-ch’ang
Damei Fachang (Ta-mei Fa-ch’ang, Daibaijo zenjo or Daibai Hojo), 752-839. A Dharma-heir of Mazu Daoyi. He gave transmission to Hangzhou Tianlong. He practiced in hermitage on Damei-shan (Great Plum Mountain) in Ningbo for forty years before founding Husheng zi
Hangzhou Tianlong (Hang-chou T’ien-lung, Koshu Tenryuo), n.d. 9th C. A Dharma-heir of Damei Fachang. Gave Transmission to Juzhi. He appears in Gateless Gate 3. See Dogen’s Gyoji.
Jinhua Juzhi (Chin-hua Chu-chih, Kinka Gutei), 9th C. A Dharma-heir of Hangzhou Tianlong. He appears in Sanbyakusoku Shobogenzo case 245, Blue Cliff Records 19, Records of Silence 84, and Gateless Gate 3 (all of these are more or less the same case).
Panshan Baoji (P’an-shan Bao-chi, Banzan Hoshaku), 720-814. A Dharma-heir of Mazu Daoyi, he was the Master of Puhua. He appears in Blue Cliff Records 37. He is quoted by Keizan zenji in Denkoroku 49.
Puhua (P’u-hua, Fuke), d. 860. A Dharma-heir of Panshan Baoji. After Panshan’s death he hung around Linji’s community, acting as a kind of “holy fool”, and most of what we know of him appears in the Linji yulu. He appears in Dogen’s Sanbyakusoku case 96. The Japanese Fuke House of Zen made him their putative founder.
Guizhong Zhichanga (Kisu Chijo) 8th 9th c A Dharma-heir of Mazu Daoyi
Gaoan Dayu (Kao-an Ta-yu, Koan Daigu), c. 9th C. Two generations after Mazu Dao-i, he was the Dharma-heir of Guizhong Zhichanga, the teacher of Moshan, and also was one of Linji’s teachers. He appears in Records of Silence 86. See the Linji Yulu (Rinzai roku). See Dogen’s Raihai Tokuzui and Gyoji.
Moshan Liaoran or Laoran (Mo-shan Liao-jan; Massan Ryonen), n.d. A nun who was Dharma-heir of Gaoan Dayu, one of Linji’s teachers, she was a teacher of Linji’s disciple, Guanzhi Zhixian. See Jiangde Chuandeng-lu 11. See Dogen’s Raihai Tokuzui.
Kao-an T’ai- yu ( Koan Taiguyu) 9th c A Dharma-heir of Guizhong Zhichanga
Shigong Huicang (Shih-kung Hui-ts’ang, Shakkyo Ezo), n.d. A Dharma-heir of Mazu Daoyi. He was formerly a hunter who became a monk when he was chasing a deer and came upon Mazu in hermitage. He appears with his Dharma-brother Xitang Zhizang in Dogen’s Koku, Sanbyakusoku 248, and Eihei Koroku 9: 53.
Xitang Zhizang (Hsi-t’ang Chih-tsang , Seido Chizo), 735-814. A Dharma-heir of Mazu Daoyi. His Dharma-heirs Jilin Daoyi and Hongshe were Korean monks who were fundamental in the establishment of the Nine Mountains of Korean Chan. He appears in Blue Cliff Records 73. He appears with his Dharma-brother Shigong Huicang in Dogen’s Koku.
Pangyun ( Luzu P’ang-yun, Houn), 740-808/811. Known as Layman Pang or Ho koji. The term “koji” was applied to lay students who had not received monastic ordination but still practised intensively. Similiar to anagarika. A Dharma-heir of Mazu Daoyi., Shitou and Yaoshan, among others. Pang lived in retreat at Yaoshan’s monastery for sixteen years. His whole family were practitioners and his daughter also is especially noted as an adept. He appears in Blue Cliff Records 42. See The Recorded Sayings of Layman Pang, trans. by Sasaki, Iriya, Fraser, Weatherhill, 1971.
Wu Chiu (Ukyu) 8th c A Dharma-heir of Mazu Daoyi
Chin Niu (Kingyu) A Dharma-heir of Mazu Daoyi
Chung-I Hung-en (Chuyu Koon) A Dharma-heir of Mazu Daoyi
Pai chang Wei Cheng (Hyakuyo Isho) A Dharma-heir of Mazu Daoyi
Hualin Shanjue (Hua-lin Shan-chueh, Karin Zenkaku), n.d. A Dharma-heir of Mazu Daoyi, defeated in Dharma combat by Guishan while they served in Baizhang’s assembly. Later he became abbot at Hualin (his name after that). He once was asked by Prime Minister Pei Xiugong if he had any attendants. Hualin called out the names “large Emptiness” and “Small Emptiness” and two tigers appeared. When Pei Xiugong became frightened, Hualin asked the tigers to leave for a while. They roared and departed.
Tanzhou Longshan (T’an-chou Lung-shan, Tanshu Ryuzan), c. 9th C. Dharma-heir of Mazu Daoyi. He dwelled in hermitage throughout his life. See Dogen’s Gyoji.Also known as Yinshan (Hidden Mountain). He appears in Dogen’s Sanbyakusoku Shobogenzo case 222 in Dongshan’s “Two Clay Oxen.”
Fazheng Niepan (Fa-cheng Nieh-p’an also Baizhang Niepan, Hyakujo Nehan), n.d. A Dharma-brother under Mazu Daoyi along with Baizhang Huaihai and Nanquan. He appears in Blue Cliff Records 28.
Most important among them was Baizhang Huaihai (Pai-chang Huai-hai, Hyakujo Ekai), 720-814. Dazhi (Tao-chih, Daichi) is a posthumous title. A Dharma-heir of Mazu Daoyi..
Baizhang is credited with having created the basis for the shingi or rules of deportment used today in Zen monasteries. His teachings and sayings have been translated in The Zen Teaching of Huai-Hai on Sudden Illumination by John Blofeld, Rider and Co., 1962 and Sayings and Doings of Pai-Chang by Thomas Cleary, Center Publications, 1978. Yunyan Tansheng studied with Baizhang for twenty years and left to go and study with Yaoshan after Baizhang’s death on the advice of Daowu. He appears in Blue Cliff Records 26, 53, 70, 71, 72, Records of Silence 8, Gateless Gate 2, 40, Himitsu Shobogenzo 18. See Dogen’s Shinjin Gakudo, Chiji Shingi, Gyoji. See Anzan Hoshin roshi’s Turning the Wheel of the Way.
Changqing Da’an (Ch’ang-ch’ing Ta-an, Chokei Daian), 793-883. His posthumous name was Yuanzhi (Enchi). Also called Guishan Da’an. A Dharma-heir of Baizhang Huaihai, he succeeded his Dharma-brother Guishan Lingyou’s abbacy on Dagui shan. Not to be confused with Changqing Huileng. He appears in Dogen’s Kajo, Gyoji. See Anzan Hoshin roshi’s Turning the Wheel of the Way.
. Dasui Fazhen (Ta-sui Fa-chen, Dazui Hoshin), ca. 9th C. A Dharma-heir of Changqing Daan, ho was a Dharma heir of Baizhang. He also trained for a time with Dongshan Liangjie and Guishan Lingyou. He appears in Blue Cliff Records 29 and in Records of Silence 30 (which is the same case).
Ling –shu Ju-min (Reiju Nyobin) ca. 9th C A Dharma-heir of Changqing Daan
Wufeng Changguan (Wufeng Ch’ang-kuan, Goho Jokan), ca. 8th-9th C. A Dharma-heir of Baizhang. Very little is known of him. He appears in Blue Cliff Records 70, 71.
In the Wudeng Huiyan it says: Baizhang said, “I would like someone to go to Xitang and tell him something.” Wufeng said, “I’ll go.” Baizhang said, “How will you speak to him?” Wufeng said, “I’ll wait until I see Xitang, then I’ll speak.” Baizhang asked, “What will you say?” Wufeng said, “When I come back, I’ll tell you.”
Daci Huanzhong (Ta-ch’ih Huan-chung, Daiji Kanchu), 732-824. A Dharma-heir of Baizhang. A posthumous title was Xingkong
Shih shuang Hsing k’ung Sekiso Shoku ca. 8th-9th C A Dharma-heir of Baizhang
Baizhang’s most important students were:
Guishan Lingyou (Kuei-shan Ling-yu, Isan Reiyu) (House of Kuei-Yang
line of Chan ssu Lun
Huangbo Xiyun (Huang-po I-ts’un, Obaku Kiyun)
(House of Li Chi) (B)
line of Chan ssu Lun
******* CHAN SSU LUN CASAS *******
FROM MAZU
Dharma heirs of Baizhang a student of Mazu
(A) KUEI YANG ZONG
Guishan Lingyou (Kuei-shan Ling-yu, Isan Reiyu), 771-853. Also called Daiwei (Daigu). A Dharma-heir of Baizhang. Gave transmission to Lingyou Zhixian. Dongshan Liangjie studied with him for a time. The founder, along with his disciple, Yangshan Huiji, of one of the five Lineages of classical Chinese Zen Buddhism, the Guiyang house (Igyo in Japanese) which Transmitted ninety-seven mandalas and merged into the Linji House in the 10th century. Guishan’s Admonitions is an early warning against laxity in the Zen community. Praised by Dogen as a former tenzo, he is referred to frequently in the Eihei Shingi. He appears in Blue Cliff Records 4, 24, 70, Records of Silence 15, 37, 60, 83, 87, and Gateless Gate 40. He appears in the Sayings and Doings of Dongshan (Dongshan yulu) section 3. See Dogen’s Tenzokyokun in Cooking Zen, Ven. Anzan Hoshin roshi, Great Matter Publications, 1995 for numerous references to Guishan. See also Dogen’s Shisho, Gyoji.
In Tenzokyokun, Dogen refers to this story from Chanlin Leiju Chapter 14: When Guishan Lingyou lived on Baizhang shan he went off into the wilderness with his master, Baizhang Huihai, to work. Baizhang said, “Bring me some fire.” Guishan replied, “Okay, right away.” When Guishan returned he brought a stick to Baizhang who said, “Well, where is it?” Guishan turned the stick around in his hand, blew on it three times, and handed it back to Baizhang. Baizhang accepted the stick.
Also to this story in the Jingde Chuandenglu: Once when Daigu was training as tenzo on Baizhang shan, he went to serve the master. Baizhang called out, “Who is it?” Daigui answered, “Me, Lingyou.” Baizhang said, “Go and stir up those coals and see if anything’s burning.” Daigui did as instructed and when he returned told Baizhang that the fire was out. Baizhang got up, went to the brazier himself and stirred the ashes. Uncovering a small ember he brought it over to Daigui and said, “Well, what do you call this?” Daigui suddenly realized Baizhang’s pointing-out instructions and bowed.
Yangshan Huiji (Yang-shan Hui-chi; Gyozan or Kyozan Ejaku), 807-883. 3 + 2 Along with his teacher Guishan Lingyou (Kuei-shan Ling-yu; Isan Reiyu, 771-853), founded the
Guiyang
(Kuei-yang; Igyo) House. He received transmission as well from Danyuan Yingzhen (Tan-yuan Ying-chen; Tangen Oshin), c. 9 C., of ninety-seven mandalas that he integrated into the practice of the
Guiyang
. Nick-named “Little Sakyamuni.” Yangshan appears in Blue Cliff Records 34 and 68, Records of Silence 15, 26, 32, 37, 62, 72, 77, 90, 91 and in Gateless Gate 25. See Dogen’s Shisho, Gyoji.
Nan-t’a Kuang-jun (Nan-ta Guang-yong, Nanto Koyu) 850-938 A Dharma-heir of Yangshan Huiji
Pa-chiao Hui-ch’ing ( Ba-liao Hui-qing, Basho Esho) c. 10th C A Dharma-heir of Nan-t’a Kuang-jun
Hsing-yang Ch’ing –jang ( Xing-yang Cin-grang Koyo Scijo) c. 10th C A Dharma-heir of Pa-chiao Hui-ch’ing
Hsi-ta Kuang-mu (Seito Koboku) c. 9th A Dharma-heir of Yangshan Huiji
Tsu-fu Ju-Pao (Shifuku Nyoho) c. 10th A Dharma-heir of His-ta Kuang-mu
Xiangyan Zhixian (Hsiang-yen Chih-hsien, Kyogen Chikan), d. 840 or 898. See Gateless Gate Case 3, Kaigenroku 9. Studied with Baizhang, received transmission from his Dharma-brother Guishan Lingyou See Dogen’s Gabyo, Soshi-sairai-no-i and Gyoji
Lingyen Zhijian (Ling-yun Chih-ch’in, Rei-un Shigon), c. 9th C. Tang dynasty. A Dharma-heir of Guishan Lingyou. He wrote this verse about his waking up at the sight of peach blossoms: See Dogen’s Hotsu Mujoshin
“For thirty years I sought the perfect swordsman.
How many leaves fell, how many branches bloomed.
One moment I saw the peach flowers bloom and
from that moment to this I have had no doubt.
Lui T’ieh-mo (Ryu Tetsuma) “Iron Grinder”c. 9th C, Dharma-heir of Guishan Lingyou
Dingshan Shenying (Ting-shan Shen-ying, Jozan Shin’ei), 771-853. Dharma-heir of Guishan Lingyou
Mi-hu (Meiko) c. 9th C Dharma-heir of Guishan Lingyou
(B) LIN CHI ZONG (ancestor de Rinzai)
Huangbo Xiyun (Huang-po I-ts’un, Obaku Kiyun), d.850 1 + 1 A Dharma-heir of Baizhang Huaihai. He gave Transmission to Linji Yicun. He appears in Blue Cliff Records 11, Records of Silence 53, 86, 96, and in Gateless Gate 2. See Dogen’s Gyoji.
Muzhou Daoming (Mu-chou Tao-ming, Bokushu Domyo), ca. 780-877. Also called Venerable Chen, his family name. Along with Linji, a Dharma-heir to Huangbo (Huang-po, Obaku), d. 850 and in turn gave transmission to Yunmen (Yun-men Wen-yen, Unmon Bun’en). He appears in Blue Cliff Records 10, Records of Silence 64, 92 and in the Linji yu-lu (Rinzai roku). See Dogen’s Eihei Gen zenji goroku 3, Gyoji, and Muchu Setsumu
Chenzao (Ch’en-ts’ao, Chinso), c. 9th C. A civil official, ministry president. He studied with Muzhou Daoming, a Dharma-heir to Huangbo. Thus he was a Dharma-brother to Yunmen. He appears in Blue Cliff Records 33.
Linji Yixuan (Lin-chi I-hsuan, Rinzai Gigen), d. 867. Dharma heir of Huang Po Huizhao (Hui-chao, Esho) is a posthumous title. Linji was the Founding Ancestor of the Linji (Rinzai) Dharma. He appears in Blue Cliff Records 20 and 32, Records of Silence 13, 38, 80, 86, 95. See Dogen’s Gyoji.
Sansheng Huiran (San-sheng Hui-jan, Sansho Enen), 9th C. A Dharma-heir of Linji Yixuan, he compiled the Linji yulu of his Master’s Teachings. He appears in Blue Cliff Records 49, 68 and Records of Silence 13, 33 (which is the same case as Blue Cliff 49), 63.
Ding shangzuo (Ting shang-tso, Jo joza or Elder Ding), n.d. Dharma-heir of Linji Yixuan Appears in Blue Cliff Records 32.
Tongfeng Anju (T’ung-feng An-chu, Toho Anshu), 9th C. Dharma-heir of Linji Yixuan. Lived as a hermit. He appears in Blue Cliff Records 85.
Guanzhi Zhixian (Kuan-chih Chih-Hsien, Kankei Shikan), d. 895. Considered a Dharma-heir of Linji Yixuan Guanzhi also studied under and venerated the nun, Moshan Laoran. See Dogen’s Rahai Tokuzui.
He appears in Chingde Chuandenglu section 12 and Yuanwu presents this story in his commentaries on Xuedou’s verse to Blue Cliff Records case 52. A travelling monk asked Guanxi (Flowing Mountain Stream), “I’ve heard about Guanxi for a long time. Now that I get here, I only see a pond for soaking hemp.” Guanxi said, “You only see the hemp soaking pond. You don’t see the flowing mountain stream.” The monk asked, “What is the flowing mountain stream?” Guanxi said, “The arrow whistles past fast.”
Pao-chou Yen-chao (Hoju Ensho) 9th C . Dharma-heir of Linji Yixuan
Xi-yuan Si- ming (Salin Shimyo) 10 th C Dharma-heir of Pao-chou Yen-chao
Hsing-hua Ts’ung-chiang ( Ching-hua Cun-jiang, Koke Zonsho) 830-888 . Dharma-heir of Linji Yixuan
Nan
yuan hui yung Nanyuan Huiyong (Nan’in Egyo) + 930 Dharma Heir of Koke Zonsho
Fengxue Yanzhao (Feng-hsueh Yen-chao, Fuketsu Ensho), 896-973. Three generations after Linji and a Dharma-heir of
Nan
yuan Hui yung. All the subsequent Linji tradition descends from his Lineage, as supposedly predicted by Yangshan. Teacher of Shoushan Xingnian. He appears in Blue Cliff Records 38, 61, Records of Silence 29, 34 and Gateless Gate 24.
Shoushan Xingnian (Shou-shan Hsing-nien, Shuzan Shonen) 926-993. Dharma-heir of Fengxue Yanzhao. Gave Transmission to Feng-yang and Shexian Guisheng. See Dogen’s Uji.
Shi-men ( Cong) 10 th C Dharma-heir of Shoushan Xingnian
She-xian Gui-sheng (Shexian Guixing (She-hsien Kuei-ching, Sekken Kisei Sekken Kisho) 10 th C Dharma-heir of Shoushan Xingnian the fifth generation after Linji, he was known for his strickness. See Dogen’s Uji.
Fu-shan Fa-yuan (
Fusan
Hoen 991-1067 Dharma-heir of She-xian Gui-sheng
Feng-yang Shan-chao (Fenyang Shanzhao ,Fun’yo Zensho) 947-1024 Dharma-heir of Shoushan Xingnian
Gave Transmission to Ciming Quyuan and is thus the Ancestor of all surviving Linji Lineages. He only had seven students. Fenyang was the first master to add verse commentaries to the old stories or koan. A student of the Caodong Lineage before receiving the Linji transmission from his teacher Shoushan Xingnian, Fenyang introduced the Caodong Five Degrees Teaching into the Linji tradition.
Lang-yeh Hui-chiao (Roya Ekaku) 11th C Dharma-heir of Feng-yang Shan-chao
Chang-shui Zi-rui 11th C Dharma-heir of Lang-yeh Hui-chiao
Ts’ui-yen Shou-chih (Cui-yan Shou-shi, Suigan Shushi) 10 th C Dharma-heir of Feng-yang Shan-cho
Yun-feng Wen-yueh (Umpo Bun’etsu) 998-1062. Dharma-heir of Ts’ui-yen Shou-chih Quoted in Denkoroku Chapter 17.
Ciming (Tz’u-ming Shih-shuang Ch’u-yuan, Quyuan, Jimyo (Sekiso Soen) 986-1039. Dharma-heir of Feng-yang Shan-cho
Not to be confused with Dongshan’s Dharma-brother Shishuang Qingzhu. Student of Fenyeng Shanzhao and teacher of both Yangqi and Huanglong, founders of the two main branches of Linji/Rinzai Zen. Ciming taught at
Shishuang
Mountain
, the temple established by Shishuang Qingzhu. He appears in Gateless Gate 46. See Dogen’s Chiji Shingi.
Three Dharma Heirs Two main lines Huanglong Huinan and Yangqi Fanghui
Cui-yan Zhen (Suigan Shi) 11 th C A Dharma-heir of Ciming Quyuan
Da-qui Mu-zhi (Gui-shan Zhe, Dai’I Butetsu) d. 1132 Dharma-heir of Cui-yan Zhen
Huanglong Huinan and Dharma Heirs
This is the beginning of the Huanglong (Oryo) Chan line of Linji which led to Esai Zenji
Huanglong Huinan (Huang-lung Hui-nan, Oryo Enan), 1002-1069. A Dharma-heir of Ciming Quyuan and teacher of Huitang Zuxin. Huanglong is considered the founder of the Huanglong stream of the Linji Lineage that was later brought to
Japan
by Yosai (Eisai).
Mazu Daoyi. See Jiangxi Mazu Daoyi, Nanyue Cikan (Nan-yueh Tz’u-k’an, Nangaku Jikan), n.d. Dharma-heir of Huanglong Huinan Also known as Tiemien, “Iron Face” because of his strickness.
Bao-ning Yong 11 th C. Dharma-heir of Huanglong Huinan
Gui-shan Huai-Xiu (Isan Eshu) 11 th C. Dharma-heir of Huanglong Huinan
Yun-kai Shou-Chih (Ungai Shichi) 1025-1115 Dharma-heir of Huanglong Huinan
Tung-lin Ch’ang -tsung (Torin Joso) 11 th C Dharma-heir of Huanglong Huinan
Tung-po Chu- Shih (Toba Koji) 11 th C Dharma-heir of Tung-lin Ch’ang -tsung
Bao-feng Ke-wen (Pao-feng K’o-wen, Hobo Kokumen) 1025-1102 Dharma-heir of Huanglong Huinan
Tou-shouai Ts’ung-yueh (Con-gui, Tosotsu Juetsu) 1044-1091 Dharma-heir of Bao-feng Ke-wen
[Huanglong] Huitang Zuxin (Hui-t’ang Tsu-hsin; [Oryu] Maido Soshin), 1025-1100. Dharma-heir of Huanglong Huinan. Huitang taught by raising a fist and saying “If you call this a fist you’ve said too much. If you say it’s not a fist you do not hit the mark.”
Baofu Benquan (Pao-fu Pen-ch’uan, Hofuku Hongron), n.d. A Dharma-heir of. [Huanglong] Huitang Zuxin Not to be confused with Baofu Zongchan who appears frequently in the Blue Cliff Records. See Dogen’s Bukkojoji.
Linguan Weiqing (Ling-yuan Wei-ch’ing, Reigen Isei), d. 1117. A Dharma-heir of. [Huanglong] Huitang Zuxin
Shuangling Hua (Shuang-ling Hua, Sorei Ke), n.d. A Dharma-heir of. [Huanglong] Huitang Zuxin. See Dogen’s Chiji Shingi.
Ssu-hsin Wu-hsin ( Sixin Wu-xin, Shishin Goshin ) 1044-1115 A Dharma-heir of. [Huanglong] Huitang Zuxin *
Xuan Huaichang (Hsu-an Huai-ch’ang, Kian Esho)
* THE LINE OF HEIRS AFTER 5 GENERATIONS taken up by Myoan Esai Zenji 1141-1215
Myōan Ekai (Eisai) (明菴栄西) Myoan Yosai or Eisai, also known as Zenko kokushi. (April 20, 1141–July 5, 1215) was a Japanese Buddhist priest, credited with bringing the Lin Chi school and green tea from China to
Japan
. He is often known simply as Eisai Zenji (栄西禅師), lit. "Zen master Eisai".
Born in Bitchu province (modern-day
Okayama
), Eisai started his studies of Buddhism in a Tendai temple. Dissatisfied with the state of Buddhism at the time, in 1168 he set off on his first trip to
Mt.
Tiantai
, the home of the sect, where he first encountered Chan (later known in
Japan
as Zen) ideas. He spent only half a year in
China
this time, but returned in 1187 for a longer stay as a disciple of Xuan Huaichang (Hsu-an Huai-ch’ang, Kian Esho) as an heir in the Huanglong stream of the Linji House. Eisai taught Zen mixed with the exoteric and tantric teachings of the Tendai House and in 1204 was appointed abbot of Kennin-ji by the emperor.
His Line of Dhara Heirs died out after only a few generations and can be said to only have continued through Dogen’s Soto Lineage because Dogen was the sole heir of Eisai’s major disciple Myozen Ryonen.
Myozen Ryonen, 1184-1225. Dharma-heir of Myoan Yosai, he gave Transmission of the Linji Lineage to Dogen. He journeyed to
China
with Dogen in 1223 and practiced for three years at Tiantong-si where he died at Liaoren Hall. Myozen died in zazen posture and it was said that his cremation manifested a five-coloured rainbow body and three brilliant pearls were found in the ashes. A memorial statue of Myozen was installed at the monastery. See Cooking Zen.
Yangqi Fanghui and Dharma Heirs
This is the beginning of the Yangqi (Yogi) Chan line of Linji
Yangqi Fanghui (Yang-ch’i Fang-hui, Yogi Hoe), 992-1049. A Dharma-heir of Ciming Quyuan Founder of the Yangqi, one of the two main lines of Linji Chan. All modern Japanese Rinzai Zen comes from his Lineage. See Dogen’s Chiji Shingi, Gyoji.
Baoming Renyong (Pao-ming , Jen-yung, Honei Ninyu), 11th C. A Dharma-heir of Yangqi Fanghui in the Linji Lineage. See Dogen’s Chiji Shingi.
Haihui [Baiyun] Shouduan (Hai-hui Pai-yun Shou-tuan, Kai-e [Haku’un] Shutan), 1025-1072 Dharma-heir of Yangqi Fanghui ..
Wu-tsu Fa- yen (Goso Hoen) 1024 1104 Dharma heir of Haihui . His major heirs were K’ai-fu and Yuan-wu
Fo-yan Qing-yuan( Fo-Jian Butsugen Seion) d. 1120 Dharma heir of Wu tsu Fa yen
Zhu-an Shigui (Chikuan Shikei)1083-1146 Dharma heir of Fo-yan Qing-yuan
K’ai-fu Tao-ning and Dharma Heirs
The beginning of the K’ai fu (Donei) Chan dharma line of Linji which led to Mummon Ekai
K’ai-fu Tao-ning (Kaifuku Donei) 1053-1113 Dharma heir of Wu tsu Fa yen
Yueh-an Shan-kuo (Gettan Zenka) 1079-1152 Dharma heir of K’ai-fu Tao-ning
Lao-na Tsu-teng (Rono Soto) Dharma heir of Yueh-an Shan-kuo
Yueh-lin Shih-kuan (Gatsurin Shikan) 1143-1217 Dharma heir of Lao-na Tsu-teng
Wu-men Hui-k’ai (Mumon Ekai) 1183-1216 Dharma heir of Yueh-lin Shih-kuan
Shinchi Kakushin 1207-1298 Dharma heir of Wu-men Hui-k’ai
Yuan-wu Keqin and his Dharma heirs
The beginning of the Yuan-wu (Engo) Chan dharma line of Linji which led to Haikun Zenji
Yuan-wu Keqin "Foguo"( Yuan-wu K’o-ch’in, Engo Kokugon)1063-1135 Dharma heir of Wu-tsu Fa- yen . Compiled the Blue Cliff Records from Xuedou’s collection and capping verses.
Hu-kuo Ching-yuan (Huguo Jing-yuan ,Gokoku Keigen 1094-1146 Dharma heir of Yuan-wu Keqin
Huo-an Shih-t’i (Wakuan Shitai), 1108-1179. A Dharma-heir of Hu-kuo Ching-yuan Thus grandson in Dharma of Yuanwu Keqin, the editor of Hekiganroku. He appears in Gateless Gate 4. See the Bodhidharma’s Eyes series, teisho 12.
Ta-hui Zonggao (Ta-hui Tsung-kao, Daie Soko), 1089-1163. Dharma-heir of Yuanwu Keqin (compiler of the Blue Cliff Records) in the Linji Lineage. Famous proponent of koan introspection and huado koan practice and critic of silent illumination meditation. Attempted to poularize Chan through simplifying the practice into concentrating on “Wu” (Mu). In some writings Dogen used him as a symbol of misunderstandings of practice. Tremendously influential for the Korean Son/Hwaom master Pojo Chinul.
. He emphasized, like all true Ch'an masters before him, the primacy of the enlightenment experience. However, unlike many other Ch'an masters, he insisted upon the exclusive use of the so-called "public cases" (Ch. kung-an, J. koan) in Ch'an meditation and opposed the practice of quiet-sitting, for he believed that the latter was conducive to lifeless emptiness and passive escapism. He called the teachers of quiet-sitting heretical and referred to their Ch'an practice as the "heretical Ch'an of silent illumination" (mo-chao hsieh-ch'an)[c] and his own school came to be known as the "Ch'an of kung-an introspection" (k'an-hua ch'an).[d]
Several scholars[1] have suggested that Ta-hui was a seminal figure in the development of Ch'an Buddhism, a view also shared by Chinese Buddhists since Ta-hui's time. His importance undoubtedly lies mainly in his successful creation of an "orthodox" teaching on the use of kung-an in Ch'an meditation, which held sway during the succeeding centuries in China and to some extent in
Japan
as well through the activities of the Tokugawa Zen master Hakuin, who also belonged to the same Lin-chi tradition.
Fuzhao Dequang (Fu-chao Te-kuang, Bussho Tokko), 1121-1203. Dharma-heir of Ta-hui Zonggao in the Linji Lineage. Gave Transmission to Dainichi Nonin of the Daruma-shu in 1189 when asked to do so by two of Nonin’s students who had travelled to
China
.
Hu-ch’in Shao-lung (Kokyu Joryu, Kukyu) 1077-1136 Dharma-heir of Yuanwu Keqin. Line whichleads to HAKUIN
Ying-an Tan-hua (Oan) 1103-1163
Mi-an Xian-jei (Mittan) 1118-1186
Sung-yuan (Shogen Sogaku) 1139-1209 -- Last Chan Master in the Mumon
kan
Yun-an P'u-yen (Un'an Fugan) 1156-1226
Hsu-t'sang Chih-yu (Kido Chigu) 1189-1269
* After Hsu-t'sang transmits to Shomyo, Ch'an begins a severe decline in
China
. The Mongol rule begins and Confucianism & Taoism are injected into the lineages. Later in the Ming dynasty
Pure
Land
is merged with Ch'an.
Kanna Chan goes to Japan
Shomyo (Daio Kokushi) 1235-1309
Myocho Shuho (Daito Kokushi)
founded Daitoku-ji Temple
Kanzan Egen (Muso Daishi) 1277-1360
2nd Abbot Daitoku-ji Temple 1st abbot Myoshin-ji Temple
Juo Sohitsu 1296-1390
Muin Soin 1326-1410 *
Tozen Soshin (Sekko Soshin) 1408-1486 *
Toyo Eicho 1429-1504
Youzan Keiyou *dates unknown, listed in an old Japanese document. Other names are possible.
Gudou Tosyoku (gudo kokushi) 1577-1661 *
*So far I have not been able to determine Gudou's teacher. He was a long term monk at Myoshin-ji and it's accepted that he was an heir of this line. Youzan Keiyou shows up in an old Japanese lineage chart, but as yet I have not found any information on him.
Shidou Bunan -- 1602-1676
Shoju Rojin (Dokyo Etan, Keitan Dokyo) (1642-1721),
Hakuin Zenji, also known as Kokurin, Byakuin, Sugiyama Iwagiro, Iwajiro, Jinki Dokumyo, Shoji Kokushi (C. Pai-yin, Po-yin) (19 Jan 1686 - 18 Jan 1769 ) Dharma Heir of Shoju Rojin ugiyama Iwajiro, known to posterity as the Zen Master Hakuin Ekaku, was born on January 19, 1686, in Hara, a small coastal village situated at the foot of Mt. Fuji on the Tokkaido Road between Edo (Tokyo) and Kyoto. Hakuin was born into a time and place where the established religion had lost its life.
The Zen of Bodhidharma, of the Sixth Patriarch, and of Rinzai had become the court religion of the samurai. But Hakuin was to fan the dying fire of the true Zen so effectively during the eighty-three years of his life that the Rinzai sect remains a living Dharma to this day, and all modern Masters of the school trace their lineage directly to him.
Endowed with enormous personal energy, Hakuin was a rarity among Masters and a lion among men. He was an accomplished artist and calligrapher and a voluminous author—he left a written legacy that is arguably the most extensive of the Masters of the Ch'an, or Zen, traditions. His caustic tongue and pen were legendary, and his words still breathe fire today. Yet his compassion was equal to his fire, and he was beloved by the common folk of his time and remains a favorite among lay practitioners of Zen.
Hakuin was especially critical of the "silent illumination heretics" and "do-nothings" who filled the monasteries and temples. They were, to use Adi Da's terminology, the "talking school" of Zen, those who took such Enlightened confessions as "Nirvana and samsara are the same", or "Our own mind is Buddha" to mean that no practice was necessary. Let us listen to what Hakuin had to say about the practice he saw around him:
HAKUIN BECAME THE FATHER OF MODERN RINZAI ZEN
++++++++++++++++++++
Zifu (Tzu-fu, Shifuku), 9-10th C. was a Master of the Guiyang House of Chan which transmitted ninety-seven mandalas. In the middle of the 10th century it merged with the Linji House. He appears in Blue Cliff Records 33, 91 and Records of Silence 25.
later Li Chi masters
Weiyi Xitang (Wei-i Hsi-t’ang, Ichi Seido), 1202-1281. Weiyi means “west hall”. A Linji Master of the Yangqi line
Shitou
( Shitou Xiqian - 4 Dharma Heirs)
Danxia Tianran (Tan-hsia T’ien-jan, Tanka Tennen),739-824. A Dharma-heir of Shitou Xiqian. His Dharma-heir was Cuiwei Wuxue and his second-generation successor was Touzi Datong. His Lineage died out after a few generations. Originally he was a student of Mazu who sent him to Shitou. After receiving Transmission from Shitou he returned to Mazu’s monastery where he sat on the back of the Manjusri rupa in the Monk’s Hall. Mazu said, “Son, you’re a natural (tianran).” Danxia is famous for burning a Buddha statue to warm himself. He established a monastery at
Mount
Danxia
when he was 81. A community of 300 formed there. Four years later he announced he was going on pilgrimage. He died while putting on his last sandal. He was a close associate of Mazu’s student Layman Pang and appears in Recorded Sayings of Layman Pang. He appears in Blue Cliff Records Case 76.
The Master (Cuiwei ) asked Danxia, “What is the Teacher of all the Buddhas?”
Danxia scolded him, “Look, you’re all right on your own. What are you doing going around holding on to a wiping cloth?” (The wiping cloth means that Cuiwei is holding on to some idea about keeping the mirror of mind clean and so is still seperate from it.)
The Master took three steps back.
Danxia yelled, “Wrong!”
The Master stepped forward.
Danxia yelled, “Wrong! Wrong!”
The Master lifted his leg, swivelled around and went off.
Danxia said, “That’s better but you’re turning away from all those Buddhas.”
Hearing this, the Master realized the essence. He appears in Blue Cliff Records 20 which is also Records of Silence 80.
Cuiwei Wuxue (Ts’ui-wei Wu-hsueh, Suibi Mugaku), 9th C. A Dharma-heir of Danxia Tianran, His temple was located on
Mt.
Chungnan
in Changan. The Jingde Chuandeng-lu records his awakening under Danxia Tianran (Tan-hsia T’ien-jan, Tanka Tennen), 738-824, as follows
Touzi Datong (T’ou-tzu Ta-t’ung, Tosu Daido), 819-914. Dharma-heir of Cuiwei Wuxue, two generations after Shitou’s student Danxia Tianran. Gave Transmission to Dongkeng Yanjun. Was originally a Huayan monk before beginning Chan study. He appears in Blue Cliff Records 41, 79, 80, 91. See Dogen’s Chiji Shingi, Gyoji.
Dongkeng Yanjun (Tung-k’eng Yen-chun, Tonkin Genshun), 882-966. A Dharma-heir of Touzi Datong
:
Dadian Baotong (Ta-tien Pao-t’ung, Daiten Hotsu), d. 819. A Dharma-heir of Shitou Xiqian. Shanping Yizhong was his Dharma-heir. His Lineage died out after a few generations. See Dogen’s Gyoji. See Anzan Hoshin roshi’s Turning the Wheel of the Way for a great deal on Dadian.
Sanping Yizhong (San-p’ing I-chung; Sampei Gichu), 781-872. A Dharma-heir of Dadian Baotong (a successor to Shitou). See Dogen’s Gyoji. He is quoted in Denkoroku 28 as saying, “If you can understand here, there is no confusion. Whether you distinguish or do not distinguish between essence and function, there is nothing wrong.”
Tianhuang Daowu (T’ien-huang Tao-wu, Tenno Dogo),748-807. A Dharma-heir of Shitou Xiqian..
Longtan Chongxin Lung-T’an Ch’ung- hsin (Ryutan Soshin) c. 9th C. A Dharma heir of Tianhuang Daowu
Deshan Xuanjian (Te-shan Hsuan-chien, Tokusan Senkan), ca. 781-867. A Dharma-heir of Longtan Chongxin. He gave transmission to Yantou Quanho and Xuefeng Yicun. Famous for “Thirty blows if yes, thirty blows if no.” He appears in Blue Cliff Records 4, Records of Silence 14, 22, 46, 55, and Gateless Gate 13 and 28. He appears in the Sayings and Doings of Dongshan (Dongshan yulu) 37, 54, 56, 83. Previously a lecturer on the Diamond Sutra, he burnt his books after being awakened to Chan by an old woman selling teacakes. See Dogen’s Shinfukatoku.
Kant-t’an Tzu-kuo (KantonShikoku) 9th C A Dharma-heir of Deshan Xuanjin
Ching-ch’ing Tao-fu Kyosei Dofu) 853-937 A Dharma-heir of Deshan Xuanjin
Ts’ui-yen Ling-ts’an (Suigan Reisan) 9th -10th C A Dharma-heir of Deshan Xuanjin
Yantou Quanhuo (Yen-t’ou Ch’uan-huo, Ganto Zenkatsu), 828-887. A Dharma-heir of Deshan Xuanjin, close friend of Xuefeng. He gave transmission to Loshan. The story of the great shout that resounded for ten li that he gave when murdered by bandits was pivotal for Hakuin Ekaku. He appears in Blue Cliff Records 51, 66, Records of Silence 22, 43, 50, 55, 75 and Gateless Gate 13.
Ruiyan Shiyan (Jui-yen Shih-yen, Zuigan Shigen), n.d. A Dharma-heir of Yantou Quanho, he also studied with Jiashan Shanhui. He appears in Records of Silence 72, and the same koan appears in Gateless Gate 12 and Sanbyakusoku Shobogenzo 247.
LuoshanDaoxian (RasanDokan) n.d. A Dharma-heir of Yantou Quanho
Mingzhao Dejian (Meisho Tokken) n.d. A Dharma-heir of LuoshanDaoxian
Xuefeng Yicun (Hsueh-feng I’tsun, Seppo Gison), 822-908. Also called Zhenjue Chen-chueh. Dharma-heir of Deshan Xuanjian He studied with Dongshan Dharma way for nine training periods, with Touzi Datong for three,
. The Yun men and Fa yan schools developed from his Dharma-heirs. He appears in Blue Cliff Records 5, 22, 44, 49, 51, 66, Records of Silence 24, 33, 50, 55, 63, 64, 92 and Gateless Gate 13. He appears in the Sayings and Doings of Dongshan (Dongshan yulu) 33, 34, 35, 36, 37, 38, 39, 61, 80. See Cooking Zen, Dogen’s Chiji Shingi, Gyoji.
6 students two main heirs Yun Men and Xuansha Shibei
Baofu Zongcan (Pao-fu Ts’ung-chan, Hofuku Juten), d. 928. A Dharma-heir of Xuefeng Yicun. Baofu had twenty-six heirs. He appears in Blue Cliff Records 8, 23, 76, 91, 95 and Records of Silence 71. Not to be confused with Baofu Benquan.
Changqing Huileng (Ch’ang-ch’ing Hui-leng, Chokei Eryo), 854-932. A posthumous name was Chaojue. A Dharma-heir of Xuefeng Yicun, he himself had twenty-six Dharma-heirs. He appears in Blue Cliff Records 8, 22, 23, 74, 76, 93. See Dogen’s Gyoji
Jingqing Daofu (Ching-ch’ing Tao-fu, Kyosei Kyosho Dofu) 863/68 - 937. Student and Dhama-heir of Xuefeng Yicun. Jingqing Daofu had five Dharma successors. He appears in Blue Cliff Records 16, 23 and 46. Mentioned in Dogen’s Gyoji.
Cuiyan (Ts’ui-yen Ling-ts’an, Suigan Reisan), 9th-10th C. A Dharma-heir of Xuefeng Yicun
. He appears in Blue Cliff Records 8.
Xuansha Shibei (Hsuan-sha Shih-pei, Gensha Shibi), 835-90. A Dharma-heir of Xuefeng Yicun. He appears in Blue Cliff Records 22, 56, 88, Records of Silence 81 and in Wumen’s commentary in Gateless Gate 41. See Dogen’s Ikka Myoju, Gyoji. Led to the Fa en House
The House of Fa-yen (Hogen) (C) line of Chan ssu Lun
Yunmen Wenyen (Yun-men Wen-yen, Ummon Bun’en), 864-949. Kuangzhen (K’uang-chen, Kyushin) was a posthumous title. A Dharma-heir of Xuefeng Yicun, having also awakened under Muzhou Daoming.
He appears in Blue Cliff Records 6, 8, 14, 15, 22, 27, 34, 39, 47, 50, 54, 60, 62, 77, 83, 86, 87, 88, Records of Silence 11, 19, 24, 26, 31, 40, 61, 72, 78, 82, 92, 99 and in Gateless Gate 15, 16, 21, 39, 48. See Dogen’s Komyo, Eihei Gen zenji goroku 3
The House of Yun-men (Ummon) D line of Chan ssu Lun
Yaoshan Weiyan (Yueh-shan Wei-yen; Yakusan Igen), 745-828 or 750-834. A posthumous name is Hongdao. A Dharma-heir of Shitou Xiqian. His Dharma-heirs were Yunyan Tansheng (from his heir Dongshan Liangjie the Caodong Lineage began) and Chuanzi Decheng, and Daowu Yuanzhi. He also studied with Mazu Daoyi, who had given Transmission to Daowu before Daowu studied with Yaoshan and received his Transmission. He appears in the Sayings and Doings of Dongshan (Dongshan yulu) 91, 110, 111, 112, 113. He appears in Records of Silence 5, 7. See Denkoroku Chapter 37. See also the encounters between Yaoshan and Shitou and then Mazu in Dogen’s Uji. See Dogen’s Gyoji.
Dogen zenji recounts the following story in Shobogenzo 30: Kangin: “The Ancestor Yaoshan usually did not allow sutra study but one day a monk found him looking at an open scroll. The monk said, “Teacher, you usually do not allow us to read the sutras, so why are you yourself reading them?”
“I just need to rest my eyes on something.”
The monk replied, “Well, can I use the same excuse?”
The master replied, “If you were to look at the sutras you’d burn a hole through their cover.”
Chuanzi Decheng (Chuan-tzu Te-ch’eng, Sensu Tokujo), 807 – 888 C. A Dharma-heir of Yaoshan Weiyan, a Dharma-brother to Yunyan Tansheng. Nicknamed “the boatman,” he lived as a ferryman after the persecution of Buddhism in 842. After transmitting the Dharma to Jiashan Shanhui, he overturned the boat and disappeared in the water. See Dogen’s Sansui kyo, Chiji Shingi.
The Denkoroku quotes this verse of his:
“There should be no traces where you dwell
but you should not dwell where there are no traces.
After thirty years with my Master Yaoshan
this one thing is what I understand.
Total purity does not hide the body.”
Jiashan Shanhui (Chia-shan Shan-hui, Kassan Zen’e), 805-881. Dharma-heir of Chuanzi Decheng who was the heir of Yaoshan. See Mountains and Rivers, Ven. Anzan Hoshin roshi, Great Matter Publications, 1991. Denkoroku Chapter 22 quotes this verse:
“Clearly there is nothing which is enlightenment.
The doctrine of enlightenment just deludes beings.
I just stretch out my legs and snooze.
There is nothing false and nothing real.
This is the essence of the Way.”
Lo-P’u Yuan-an (Rakuho Genan) 834-898 Dharma-heir of Jiashan Shanhui
Daowu or Daoyu Yuanzhi (Tao-wu Yuan-chih, Dogo Enchi), 768/69-853. 2 + 3 A student of Baizhang, became Dharma-heir of Yaoshan Weiyan along with Daowu’s biological and Dharma brot her, Yunyan. Many dialogues between Daowu and Yunyan became koans. Gave Transmission to Shishuang Qingju. He appears in Blue Cliff Records 55, 89, Records of Silence 54, 83. He appears in the Sayings and Doings of Dongshan (Dongshan yulu) 41, 112. See Dogen’s Gyoji.
Jianyuan Zhongxing (Chien-yuan Chung-hsing, Zengen Chuko), n.d. Considered a Dharma-heir of Daowu Yuanzhi.
Shishuang Qingzhu. shih-shuang Ch’ing-chu (Sekiso Keisho) 807-888 a Dharma-heir of Daowu Yuanzhi
Nanyue Xuantai (Nan-yueh Hsuan-t’an; Nangaku Gentai), 9th C. Dharma-heir of Shishuang Qingzhu. See Dogen’s Gyoji.
Jui-feng Tao-quan (Kyuho Doken) d 923 Dharma-heir of Shishuang Qingzhu
He-shan Wu-yin (KasanMuin) 884-960 Dharma-heir of Jui-feng Tao-quan
Da-guang Qu-hui (Daiko Koke) 836-903 Dharma-heir of Shishuang Qingzhu
Yunyan Tansheng (Yun-yen T’an-sheng, Ungo Donjo), 781?-841.. He is sometimes considered to be the reincarnation of Shanavasa. He became a monk when he was sixteen and began his twenty years of study with Baizhang soon after. He received Transmission from Yaoshan Weiyan. His Dharma-heir was Dongshan Liangjie. He appears in the Sayings and Doings of Dongshan (Dongshan yulu) sections 3-14, 48, 110-114. He appears in Blue Cliff Records 70, 72, 89 and in Records of Silence 49, 54. See Denkoroku Chapter 38. See Dogen’s Gyoji. Forefather of Tung Tsao house.
Forefather of the Tsung Tsao House
(F) line of Chan ssu Lun