By Yu-hsiu Ku (auth.)
This booklet tells concerning the "History of Zen" in China and Japan. It has altogether sixteen chapters. the 1st 8 chapters are approximately Zen in China and the later 8 chapters approximately Zen in Japan. it really is in general excited by a close account of inheriting lineage and sermons of alternative Zen colleges and sects in China and Japan in addition to the explicit evidence of chinese language clergymen crossing over to Japan for preaching and jap priests coming to China for studying.
Chan (Zen) Buddhism first arose in China a few fifteen hundred years in the past, with Bodhidarma or Daruma being the 1st Patriarch. it'll cross directly to turn into the dominant kind of Buddhism in China within the past due Tang Dynasty, soaking up China’s neighborhood tradition to shape one of those Zen Buddhism with chinese language features. Zen Buddhism has not just exerted substantial effect on chinese language society and tradition all through its heritage, yet has additionally chanced on its manner into Japan and the Democratic People’s Republic of Korea. The lineage charts on the finish of the publication, accumulated via the writer from diversified corners of the realm, symbolize a useful source. extra, the works and perspectives on Zen of Western students brought during this booklet are of significant reference worth for the Zen world.
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Extra resources for History of Zen
Tōzan Ryōkai’s disciples were: (1) Tsao-shan Pen-chi (Sōzan Honjaku, 840– 901), (2) Yun-chu Tao-ying (Ungo Dōyō, d. 902), (3) Chiu-feng Pu-man (Kyūhō Fuman), (4) Lung-ya Chu-tun (Ryūga Koton, 835–923), (5) Su-shan Kuang-jen (Sozan Kōnin, 837–909), and others. Tōzan and Sōzan were the founders of the Sōtō School. Sōzan’s disciple was Tsao-shan Hui-hsia (Sōzan Eka), whose disciple was Hua-yen Cheng-hui (Kegon Shō’e). Ungo Dōyō’s disciples were: Tung-an Tao-pei (Dōan Dōhai, 889–955), and Yun-chu Huai-yueh (Ungo Egaku).
Do not choose what is good, nor reject what is evil, but rather be free from purity and deﬁlement. Then you will realize the emptiness of sin. … Whenever you speak about Mind, you must realize that appearance and reality are perfectly interfused without impediment. This is what the achievement of bodhi is. Then, the assembly was asked to hear Master Baso’s gāthā: Anytime you wish to speak about Mind, speak! In this way, bodhi is tranquil. When appearance and reality are perfectly interfused without impediment, Birth is simultaneously no-birth.
Watts, p. 110. The Chinese version was quoted in “History of Chinese Zen Masters” by Y. H. Ku, p. 58. Ma-tsu Tao-i (Baso Dōitsu, 709–788) was a native of Shih-fang in the district of Han-chou (now northwest of Cheng-tu, in Szechwan Province). He became a monk when he was 12 years old. Then, he traveled to Nan-yueh, in Hunan Province, and studied under Master Huai-jang (Ejō), who had then nine disciples. Of these, only Baso received the sacred mind-seal (as heir). According to the Lamp Records, six disciples received the Inka.