{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/zen/mindins.htm","path":"bud/zen/mindins.htm","source_url":"https://sacred-texts.com/bud/zen/mindins.htm","text":"Mind Inscription\nHsin Ming\nBy Founder of the Ox-Head School Niu-t'ou\n Fa-jung\n\u00a0\n\u00a0\nContents\nTitle of the Text\nAuthor of the Text\nThe Original Text\nTranslation of the Text\nAn Analysis of the Hsin Ming\nBibliography\n\u00a0\n\u00a0\n\u00a0\n\u5fc3\u9298\nHsin Ming (Wade-Giles)\nXin Ming (Pinyin) Xin1 Ming2\nShinmei (or Shin no Mei) (Japanese)\nSim Myong (Korean)\nLiterally, Heart (Mind)\n Inscription\n\u00a0\n\u00a0\n\u725b\u982d\u6cd5\u878d\nNiu-t'ou\n Fa-jung\n (Wade-Giles)\nNiutou\n Farong\n (Pinyin) Niu2tou5 Fa3rong2\nGozu\n H\u00f5y\u00fb\n (Japanese)\n\u00a0\nNiu-t'ou\n Fa-jung\n (Gozu H\u00f5y\u00fb, 594-657) was of the Wei1 (I) family and\n a native of Yen-ling2 (Enry\u00f5) in Jun-Chou3 (Junsh\u00fb), present day\n Chen-chiang in the southern part of Kiangsu Province. Fa-jung is the\n founder of the The Ox-Head School4 of Ch'an Buddhism.\n The name \"Ox-Head\" (Niu-t'ou, Gozu) come from the Mount Niu-t'ou (Niu-t'ou shan, Gozusan)\n where Fa-jung\n lived. He is also known as Niu-t'ou\n Mountain [Temple/School] First\n Patriarch Ch'an master Fa-jung5. The Ox-Head\n School is\n considered not belonging to the orthodox line of Ch'an. This line of Ch'an sect\n is also known as Niu-t'ou Zen6.\n\u00a0\nNotes\n1 \u97cb\n2 \u5ef6\u9675\n3 \u6f64\u5dde\n4 Niu-t'ou-tsung (Gozush\u00fb \u725b\u982d\u5b97)\n5 Niu-t'ou shan Ch'u-tsu Fa-jung Ch'an-shih (Gozusan Shoso H\u00f5y\u00fb Zenji \u725b\u982d\u5c71\u521d\u7956\u6cd5\u878d\u79aa\u5e2b)\n6 Niu-t'ou Ch'an (Gozu Zen \u725b\u982d\u79aa)\n\u00a0\nNiu-t'ou Fa-jung and the Fourth\n Patriarch Tao-hsin\nUnder Tao-hsin\n (580-651), the fourth patriarch, Zen was divided into two branches. The one\n known as Gozusan (Niu-t'ou Shan), did not live long after the passing of its\n founder, Fa-jung, who lived at Mount Niu-t'ou, and is considered not belonging\n to the orthodox line of Zen. [.\n . .]\n Tao-hsin's interview with Fa-jung, the founder of the Niu-t'ou school of Zen,\n was significant, showing where their views differed and how the one came to be\n converted into the orthodox understanding of Zen. It was during the\n Ch\u00ean-kuan era of the T'ang dynasty that Tao-hsin, learning of the\n presence of an extraordinary saintly man in Niu-t'ou mountains, decided to see\n who he could be. When Tao-hsin came to a Buddhist temple in the mountains he\n inquired after the man and was informed of a lonely anchorite who would never\n rise from his seat nor salute people even when they were approaching him. When\n Tao-hsin proceeded further into the mountains he saw him as he was told,\n sitting quietly and paying no attention to the presence of a stranger. He then\n asked the hermit what he was doing here. 'I am contemplating on Mind,' was the\n reply. Tao-hsin then demanded: 'What is he that is contemplating? What is Mind\n that is contemplated?' Fa-jung was not prepared to answer such questions.\n Thinking that the visitor was a man of deep understanding, he rose from the\n seat and saluting him asked who he was. When he found that the visitor was no\n other personage than Tao-hsin himself, whose reputation he was not ignorant of,\n he thanked him for the visit. They were now about to enter a little hut nearby\n where they might talk about religion, when Tao-hsin saw some wild animals such\n as tigers and wolves wandering about the place, and he threw up his hands as if\n he were greatly frightened. Fa-jung remarked, 'I see this is still with you.'\n The fourth patriarch responded at once, 'What do you see yet?' No answer came\n from the hermit. After a while the patriarch traced the character 'Buddha' (fo) on the stone which\n Fa-jung was in the habit of sitting in meditation. Seeing it, the latter looked\n as if shocked. Said the patriarch, 'I see this is still with you.' But Fa-jung\n failed to see the meaning of this remark and earnestly implored to be\n instructed in the ultimate teaching of Buddhism. This was done, and Fa-jung\n became the founder of the Niu-t'ou school of Zen Buddhism.\n(Essays in Zen\n Buddhism \u2013 First Series 201-3)\n\u00a0\n\u00a0\nThe original text of the\n Hsin Ming\n (from Taish\u00f5 Daiz\u00f5ky\u00f51, vol. 51. 457-458. \u5927\u6b63\u5927\u85cf\u7d93\u00a0\u00a0 \u5927\u6b63\u5927\u8535\u7d4c)\n\u00a0\n\u00a0\n\u667a\u5fc3\u7121\u4e0d\u7167\u6240\u7121\u6b64\u6b63\u5be6\u4e0d\u5c07\u901a\u5c0d\u6c38\u5bf5\u83e9\u5883\u5c07\u958b\u4e0d\u83ab\u672c\u77e5\u5f97\u7121\u4e00\u56db\u9748\u83e9\u898b\u975e\u5fc3\u7121\u53bb\u60fa\u60fa\u96d9\u5206\u4e09\u5ff5\u76ee\u81f3\u5c07\u7e31\u751f\u4e00\u524d\u4f4f\u5fc3\u3000\u725b\n\u8005\u82e5\u7232\u8d77\u7121\u4f5c\u8655\u5b97\u89ba\u7121\u5165\u5fc3\u9054\u5883\u65e5\u8fb1\u63d0\u96a8\u5fc3\u76ee\u7528\u6ec5\u7121\u5fc3\u5931\u751f\u5fc3\u5fb3\u77e5\u63d0\u5728\u6e05\u7121\u5408\u4f86\u60fa\u60fa\u6cef\u5225\u4e16\u8d77\u524d\u7406\u5fc3\u6a2a\u7121\u5fc3\u969b\u8fd4\u6027\u3000\u982d\n\u65b9\u4e0d\u7121\u6cd5\u76f8\u7121\u5b89\u6beb\u7121\u4e00\u4e0d\u6b62\u4e00\u4e0d\u5982\u4e0d\u5f71\u5fc3\u6ec5\u898b\u8b49\u51e1\u53ef\u4e0d\u5169\u9806\u7121\u4e0d\u81ea\u672c\u7121\u975e\u7570\u7121\u5750\u7121\u4e86\u5c0d\u51e1\u7121\u5ff5\u7121\u7121\u5b88\u7121\u751f\u6709\u5982\u7121\u4e0d\u3000\u5c71\n\u77e5\u751f\u5f97\u5ea7\u82d1\u6eef\u5fc3\u672a\u89ba\u7269\u51fa\u52d5\u5207\u52d5\u591c\u8b8a\u73fe\u6ec5\u5883\u76f8\u7a7a\u60c5\u53d6\u5fc3\u908a\u7269\u5984\u751f\u7167\u6709\u4f4f\u6fc1\u5fc3\u6563\u7acb\u5984\u77e5\u6cbb\u8056\u7269\u6ec5\u7269\u8a6e\u975c\u7167\u76f8\u6eef\u7a7a\u7aef\u751f\u3000\u521d\n\u975e\u6cd5\u4f9d\u5b89\u6717\u53bb\u865a\u6c99\u771e\u5999\u975e\u8f49\u672a\u6709\u6c38\u4e0d\u5fc3\u5fc3\u5f7c\u5fc3\u81ea\u552f\u4eca\u7121\u8ab0\u96a8\u842c\u4e09\u842c\u4e0d\u898b\u975e\u4e0d\u4e0d\u4e00\u5bc2\u898b\u6e5b\u7169\u7121\u524d\u7121\u975e\u7336\u6700\u751f\u8af8\u77e5\u8ffd\u4f55\u3000\u7956\n\u8a00\u7121\u7121\u7720\u6d85\u4f4f\u660e\u754c\u7a7a\u667a\u975c\u6b62\u5617\u529b\u591c\u64c7\u6c34\u96a8\u6b64\u96a8\u7136\u6559\u4f55\u75c5\u8ad6\u8655\u7e01\u8eab\u6cd5\u9808\u5728\u6dfa\u65b7\u9072\u5207\u5bc2\u7db2\u7136\u60f1\u5fc3\u5f8c\u7269\u89e3\u672a\u7232\u7167\u6cd5\u8655\u5c0b\u9808\u3000\u6cd5\n\u8a6e\u5dee\u81ea\u865a\u69c3\u7686\u81ea\u542b\u4e0d\u7368\u975e\u8f49\u4e0d\u5927\u5982\u6240\u5e38\u5883\u7531\u5883\u660e\u606f\u7528\u7121\u597d\u5e7d\u8abf\u672c\u6b78\u7528\u672c\u975e\u8caa\u4e0d\u83ab\u660e\u8f49\u660e\u8f49\u7121\u7121\u5b9b\u975e\u96e2\u5fae\u4e00\u4e0d\u8ff7\u4e0d\u77e5\u3000\u878d\n\u609f\u4e92\u51fa\u5ba4\u57ce\u5e73\u9732\u5bb9\u7a7a\u5b58\u55a7\u5954\u3000\u4eba\u6c38\u5c45\u6e05\u7121\u4fb5\u8d77\u5fb9\u610f\u68c4\u85e5\u60e1\u68f2\u76f4\u6709\u5982\u5b88\u5fc3\u6df1\u6deb\u75be\u57f7\u4eae\u5f4c\u6de8\u76db\u4f5b\u5225\u7136\u7e8f\u75c5\u5999\u540c\u901a\u5b97\u898b\u898b\u3000\u79aa\n\u3000\u77e5\u56db\u6a02\u8af8\u6167\u5bc2\u4e00\u4e09\u672c\u8072\u842c\u601d\u7121\u5916\u8af8\u5fb3\u5169\u5fc3\u5fc3\u6ec5\u610f\u8b02\u8ff7\u4e00\u89ba\u5fc3\u516d\u7121\u7169\u672c\u672c\u6027\u660e\u6c7a\u842c\u5bc2\u4e0d\u8a08\u8846\u5f8c\u4e0d\u9748\u751f\u77e5\u6b32\u53bb\u5206\u4e00\u672c\u3000\u5e2b\n\u3000\u751f\u7b49\u9053\u7e01\u65e5\u975c\u5207\u4e16\u969b\u805e\u6cd5\u60df\u4eba\u4f3c\u7e01\u6027\u8655\u5bc2\u8655\u76e1\u7121\u6709\u6642\u5207\u7531\u6027\u6839\u6b78\u60f1\u4f86\u4f86\u7a7a\u5bc2\u5b9a\u8c61\u5bc2\u9808\u6821\u751f\u5ff5\u52de\u901a\u6b7b\u6cd5\u5f97\u4f86\u660e\u5207\u7121\u3000\u5fc3\n\u3000\u7121\u516d\u606c\u5fd8\u5bc2\u4e0d\u83ab\u8af8\u865a\u7e01\u7121\u8f49\u7121\u9811\u9813\u5982\u4e0d\u5883\u7121\u751f\u5fc3\u9b54\u6368\u6709\u4e0d\u672c\u5c0d\u7121\u7121\u4e0d\u975e\u81ea\u81ea\u7121\u5e38\u7121\u529f\u4e56\u7121\u4e0d\u667a\u61c9\u5fd8\u7121\u5fc3\u81ea\u7167\u83ab\u4e00\u3000\u9298\n\u3000\u751f\u5ea6\u7136\u7562\u5bc2\u751f\u9867\u4f5b\u6c96\u89ba\u6240\u660f\u898b\u3000\u606f\u611a\u751f\u5982\u5883\u6b7b\u6ec5\u8208\u4e8b\u7232\u89ba\u9f4a\u5883\u53d7\u7121\u5b58\u53e4\u96e2\u7136\u65b9\u771e\u898b\u5de7\u5e38\u5fc3\u751f\u9452\u7269\u61f7\u77e5\u6de8\u723e\u5883\u4f5c\u6cd5\n\u3000\u73fe\u540c\u512a\u8a6e\u5b9a\u653e\u5b89\u7686\u975e\u667a\u552f\u6c68\u7121\u5185\u4e00\u4e0d\u5bc2\u4e0d\u5883\u51a5\u5fc3\u8a00\u609f\u672c\u5373\u540c\u5206\u7d76\u4e0d\u672c\u898b\u4efb\u4e0d\u8ab0\u68ee\u6697\u5b88\u6c42\u4f9d\u524d\u9ad4\u5e38\u5373\u7121\u7121\u80e1\u96a8\u660e\u8ab0\n\u3000\u524d\u4e00\u904a\u795e\u5149\u66e0\u5fc3\u4e58\u5fc3\u4e0d\u6709\u4e82\u898b\u5fc3\u5207\u7acb\u975c\u9063\u8655\u5fc3\u7121\u7a7a\u7f77\u7121\u89ba\u5c45\u5225\u89c0\u9808\u4f86\u5728\u904b\u53ef\u7232\u7f85\u5ba4\u5b30\u771e\u7121\u5ff5\u81ea\u5728\u662f\u77e5\u5fc3\u5047\u7167\u5bc2\u8ad6\n\u3000\u5e38\u4e58\u771e\u5b9a\u660e\u7e31\u7121\u6b64\u6240\u80fd\u4e00\u7cbe\u5e38\u865a\u4e0d\u89aa\u865a\u4e0d\u7121\u5165\u884c\u8c61\u975e\u9020\u7121\u4e0d\u975e\u5fd8\u7528\u5373\u975e\u6d6e\u8a00\u51fa\u4e00\u4e0d\u5152\u80cc\u5fc3\u81ea\u865a\u81ea\u672c\u77e5\u7528\u63a8\u51a5\u81ea\u85ab\n\u3000\u4f4f\u8def\u5be6\u8cea\u660e\u6a2a\u8655\u5b97\u7aae\u8ad6\u9580\u9b42\u73fe\u771e\u61b6\u758e\u660e\u62d8\u5fc3\u7406\u7d76\u5099\u7570\u4f5c\u89ba\u651c\u8b58\u5b88\u9664\u4eca\u4eca\u6c88\u53ca\u5165\u76f8\u79fb\u884c\u6b63\u51fa\u7d76\u7384\u524d\u6027\u8981\u529f\u7aae\u8499\u73fe\u932c\n\u00a0\n\u00a0\n\u00a0\n\u00a0\nTranslated by Henrik H. Sorensen\n\u00a0\n\u5fc3\u6027\u4e0d\u751f\u4f55\u9808\u77e5\u898b\u00a0 The nature of\n the mind is un-born. Why should it be necessary to know this?\n\u672c\u7121\u4e00\u6cd5\u8ab0\u8ad6\u85ab\u932c\u00a0 Fundamentally\n there is not one single phenomenon; who then can speak about defilement and\n purification?\n\u4f4f\u8fd4\u7121\u7aef\u8ffd\u5c0b\u4e0d\u898b\u00a0 There is no\n end to coming and going, and no matter how much one seeks, one will never\n realize it!\n\u4e00\u5207\u83ab\u4f5c\u660e\u5bc2\u81ea\u73fe\u00a0 When\n everything is inactive, then the bright stillness will manifest by itself.\n\u524d\u969b\u5982\u7a7a\u77e5\u8655\u8ff7\u5b97\u00a0 Before one\n it will be like emptiness, and thereby one will know how to dispose with\n confused doctrines.\n\u5206\u660e\u7167\u5883\u96a8\u7167\u51a5\u8499\u00a0 Distinguishing\n clearly the circumstances one will illumine the dark and hidden.\n\u4e00\u5fc3\u6709\u6eef\u8af8\u6cd5\u4e0d\u901a\u00a0 If the One Mind1 is obstructed,\n then all the dharmas2 will not have a penetrating effect.\n\u53bb\u4f86\u81ea\u723e\u80e1\u5047\u63a8\u7aae\u00a0 Spontaneously\n coming and going, what use is it exhausting oneself?\n\u751f\u7121\u751f\u76f8\u751f\u7167\u4e00\u540c\u00a0 As life has\n the mark of the un-born, it will illumine the oneness.3\n\u6b32\u5f97\u5fc3\u6de8\u7121\u5fc3\u7528\u529f\u00a0 If one\n wishes to obtain purity of mind, then one must diligently cultivate no-mind.\n\u7e31\u6a2a\u7121\u7167\u6700\u7232\u5fae\u5999\u00a0 To have no\n mental reflections high and low, this more than anything else is the marvelous!\n\u77e5\u6cd5\u7121\u77e5\u7121\u77e5\u77e5\u8981\u00a0 One will know\n the dharma (the Buddha's teaching) through non-knowing, as this non-knowing will\n know the essentials.\n\u5c07\u5fc3\u5b88\u975c\u7336\u672a\u96e2\u75c5\u00a0 By grasping the\n mind and maintaining stillness4, one will still not be able to\n leave behind the sickness (of clinging)5.\n\u751f\u6b7b\u5fd8\u61f7\u5373\u662f\u672c\u6027\u00a0 In life and\n death one must forget that which one is attached to, then there and then the\n fundamental nature (will manifest, shine forth etc.).\n\u81f3\u7406\u7121\u8a6e\u975e\u89e3\u975e\u7e8f\u00a0 The highest principle\n has no explanation, (one will be able to attain to it without) getting rid of anything\n and without restraining oneself. \n\u9748\u901a\u61c9\u7269\u5e38\u5728\u81ea\u524d\u00a0 Spiritual penetration and responding to\n affairs will constantly take place there and then,\n\u76ee\u524d\u7121\u7269\u7121\u7269\u5b9b\u7136\u00a0 Before one there\n will not be a thing, and \"not a thing\" will be a matter of course.6\n\u4e0d\u52de\u667a\u9452\u9ad4\u81ea\u865a\u7384\u00a0 If you do\n not strive for the Mirror of Wisdom, then its essence will be wonderously empty\n of itself.\n\u5ff5\u8d77\u5ff5\u6ec5\u524d\u5f8c\u7121\u5225\u00a0 Thinking\n arises and thinking goes away, before and after there is no discrimination.\n\u5f8c\u5ff5\u4e0d\u751f\u524d\u5ff5\u81ea\u7d76\u00a0 The latter\n thought is not produced as the former is cut off by itself.\n\u4e09\u4e16\u7121\u7269\u7121\u5fc3\u7121\u4f5b\u00a0 In the Three\n Worlds7 there is not a thing: neither mind nor Buddha.\n\u8846\u751f\u7121\u5fc3\u4f9d\u7121\u5fc3\u51fa\u00a0 All living beings\n are (products) of no-mind, and depend upon no-mind to come into existence.8\n\u5206\u5225\u51e1\u8056\u7169\u60f1\u8f49\u76db\u00a0 Discriminating\n between worldly and holy will cause vexations in abundance.\n\u8a08\u6821\u4e56\u5e38\u6c42\u771e\u80cc\u6b63\u00a0 Constantly calculating\n and making plans amounts to searching for the truth while turning one's back to\n reality.\n\u96d9\u6cef\u5c0d\u6cbb\u6e5b\u7136\u660e\u6de8\u00a0 If one puts\n an end to the two extremes (of being and non-being), then one will be both bright\n and clear.\n\u4e0d\u9808\u529f\u5de7\u5b88\u5b30\u5152\u884c\u00a0 It is not\n necessary to observe infantile practices diligently.\n\u60fa\u60fa\u4e86\u77e5\u898b\u7db2\u8f49\u5f4c\u00a0 Through\n awareness one will gain knowledge, and when seeing the net (of samsara) one\n will turn around and stop.\n\u5bc2\u5bc2\u7121\u898b\u6697\u5ba4\u4e0d\u79fb\u00a0 In\n Sam\u00e2dhi there is nothing to be seen, for in a dark room there is no\n movement.\n\u60fa\u60fa\u7121\u5984\u5bc2\u5bc2\u660e\u4eae\u00a0 In awareness\n there is no falsity, in samaadhi there is clear brightness.\n\u842c\u8c61\u5e38\u771e\u68ee\u7f85\u4e00\u76f8\u00a0 The myriad shapes\n are all true, all having the majestetic one characteristica9 \n\u53bb\u4f86\u5750\u7acb\u4e00\u5207\u83ab\u57f7\u00a0 Going and coming,\n sitting and standing be grasped.\n\u6c7a\u5b9a\u7121\u65b9\u8ab0\u7232\u51fa\u5165\u00a0 With no\n fixed place, who (can be said) to come and go?\n\u7121\u5408\u7121\u6563\u4e0d\u9072\u4e0d\u75be\u00a0 No coming\n together and no breaking up, neither slowly nor hasty.\n\u660e\u5bc2\u81ea\u7136\u4e0d\u53ef\u8a00\u53ca\u00a0 The bright\n stillness is selfso and words speak about it!\n\u5fc3\u7121\u7570\u5fc3\u4e0d\u65b7\u8caa\u6deb\u00a0 If in the\n mind there is nothing different from the mind, one does not have to stop\n desire.\n\u6027\u7a7a\u81ea\u96e2\u4efb\u904b\u6d6e\u6c88\u00a0\n As its nature is empty, it will disappear if it is allowed to\n drift on.\n\u975e\u6e05\u975e\u6fc1\u975e\u6dfa\u975e\u6df1\u00a0 Neither pure\n nor defiled, neither shallow nor deep.\n\u672c\u4f86\u975e\u53e4\u898b\u5728\u975e\u4eca\u00a0 Originally the\n past is not, and just now, the present is not!\n\u898b\u5728\u7121\u4f4f\u898b\u5728\u672c\u5fc3\u00a0 Just now there\n is non-abiding and that is the original Mind.10\n\u672c\u4f86\u4e0d\u5b58\u672c\u4f86\u5373\u4eca\u00a0 When one\n does not hold on to the origin, then the origin will be present.\n\u83e9\u63d0\u672c\u6709\u4e0d\u9808\u7528\u5b88\u00a0 Bodhi originally is,\n (that is why) it is not necessary to maintain it.\n\u7169\u60f1\u672c\u7121\u4e0d\u9808\u7528\u9664\u00a0 Vexations are\n fundamentally non-existing, therefore it is not necessary to do away with them!\n\u9748\u77e5\u81ea\u7167\u842c\u6cd5\u6b78\u5982\u00a0 The\n spiritual wisdom shines forth by itself, and the myriad phenomena return (to\n the source).\n\u7121\u6b78\u7121\u53d7\u7d76\u89c0\u5fd8\u5b88\u00a0 Nothing to\n revert to and nothing to receive. Cut off opinions and forget about the\n precepts!\n\u56db\u5fb3\u4e0d\u751f\u4e09\u8eab\u672c\u6709\u00a0\n The Four Virtues11 are un-born, and the Three Bodies\n are fundamentally existing.12\n\u516d\u6839\u5c0d\u5883\u5206\u5225\u975e\u8b58\u00a0 The Six\n Roots13 (just) face the circumstances and (clear or\n direct) perception has nothing to do with consciousness.\n\u4e00\u5fc3\u7121\u5984\u842c\u7e01\u8abf\u76f4\u00a0 Then the\n mind will have nothing wrong and the ten thousand causes will directly\n harmonize.\n\u5fc3\u6027\u672c\u9f4a\u540c\u5c45\u4e0d\u651c\u00a0 The mind and\n the feelings are basically of the same source, they coexist without interfering\n with each other.\n\u7121\u751f\u9806\u7269\u96a8\u8655\u5e7d\u68f2\u00a0 The un-born\n is in accordance with phenomena, together they dwell and rest in the dark.\n\u89ba\u7531\u4e0d\u89ba\u5373\u89ba\u7121\u89ba\u00a0 Enlightenment\n comes from that which is not enlightened, therefore enlightenment is non-enlightenment!\n\u5f97\u5931\u5169\u908a\u8ab0\u8ad6\u597d\u60e1\u00a0 Gain and\n loss are like the two sides of a coin. Who can then speak about good and bad?\n\u4e00\u5207\u6709\u7232\u672c\u7121\u9020\u4f5c\u00a0 All that is\n caused, is originally the product of the un-born.\n\u77e5\u5fc3\u4e0d\u5fc3\u7121\u75c5\u7121\u85e5\u00a0 The knowing mind\n is not the Mind, (the true Mind is something which) neither disease nor\n medicine can effect.\n\u8ff7\u6642\u6368\u4e8b\u609f\u7f77\u975e\u7570\u00a0 In times of\n confusion just let things go their way, because when awakening is accomplished,\n they will not be different (from your self).\n\u672c\u7121\u53ef\u53d6\u4eca\u4f55\u7528\u68c4\u00a0 Fundamentally\n nothing can be grasped; now what will you throw away?\n\u8b02\u6709\u9b54\u8208\u8a00\u7a7a\u8c61\u5099\u00a0 Speaking of\n existence is to give in to demons, for with words empty images arise!\n\u83ab\u6ec5\u51e1\u60c5\u552f\u6559\u606f\u610f\u00a0 Do not wipe\n out worldly feelings. The only teaching that you should be concerned about, is\n how to do away with ideas!\n\u610f\u7121\u5fc3\u6ec5\u5fc3\u7121\u884c\u7d76\u00a0 Ideas will be\n annihilated by no-mind, and mental states will be cut off by non-activity.\n\u4e0d\u7528\u8b49\u7a7a\u81ea\u7136\u660e\u5fb9\u00a0 There is no use\n trying to verify emptiness, spontaneously it will shine forth!\n\u6ec5\u76e1\u751f\u6b7b\u51a5\u5fc3\u5165\u7406\u00a0 Extinguishing\n both life and death, the profound Mind enters the (ultimate) principle.\n\u958b\u76ee\u898b\u76f8\u5fc3\u96a8\u5883\u8d77\u00a0 Just open your\n eyes and behold the forms, letting your mind go along with the arising circumstances. \n\u5fc3\u8655\u7121\u5883\u5883\u8655\u7121\u5fc3\u00a0\n If the mind abides in no-circumstances, then the circumstances\n abide in no-mind.\n\u5c07\u5fc3\u6ec5\u5883\u5f7c\u6b64\u7531\u4fb5\u00a0 Then when the\n mind is about to annihilate the circumstances, they will go along with the annihilation.\n\u5fc3\u5bc2\u5883\u5982\u4e0d\u9063\u4e0d\u62d8\u00a0 The mind\n will be quiet and the circumstances just the same. One will neither have to let\n go nor to hold on.\n\u5883\u96a8\u5fc3\u6ec5\u5fc3\u96a8\u5883\u7121\u00a0 When\n circumstances go along with the mind they will be extinguished, and the mind which\n follows circumstances is nothingness.\n\u5169\u8655\u4e0d\u751f\u5bc2\u975c\u865a\u660e\u00a0 Both abide in\n the un-born, still purity and empty brightness!\n\u83e9\u63d0\u5f71\u73fe\u5fc3\u6c34\u5e38\u6e05\u00a0 Awakening\n appears like a shadow in the mind's water, which is constantly clear.\n\u5fb3\u6027\u5982\u611a\u4e0d\u7acb\u89aa\u758e\u00a0 The nature (or\n disposition) of the virtuous is like stupidity, for it does not set up any\n separation between this and that.\n\u5bf5\u8fb1\u4e0d\u8b8a\u4e0d\u64c7\u6240\u5c45\u00a0 They are not\n moved by either grace or dishonour, and do not choose a (fixed) place to dwell.14\n\u8af8\u7e01\u9813\u606f\u4e00\u5207\u4e0d\u61b6\u00a0 If all\n causes are put to rest, then one will cease to worry about them! \n\u6c38\u65e5\u5982\u591c\u6c38\u591c\u5982\u6c38\u00a0 If one does\n not discriminate, then an eternal day can be like a night, and an eternal night\n can be like a day.15\n\u5916\u4f3c\u9811\u3000\u5185\u5fc3\u865a\u771e\u00a0 When seen from the outside it seems as\n if one is wayward and stupid, however within, the mind is vacant and in\n communion with reality.\n\u5c0d\u5883\u4e0d\u52d5\u6709\u529b\u5927\u4eba\u00a0 Adverse\n conditions will not move one, and one will have the power of an accomplished\n being.\n\u7121\u4eba\u7121\u898b\u7121\u898b\u5e38\u73fe\u00a0 There will\n be neither seer nor the seen, then that non-seeing will be perpetually\n manifested.\n\u901a\u9054\u4e00\u5207\u672a\u5617\u4e0d\u3000\u00a0 Penetrating\n everything, constantly being everywhere.\n\u601d\u60df\u8f49\u660f\u6c68\u4e82\u7cbe\u9b42\u00a0 Thinking will\n cause confusion, and confusion will give rise to all kinds of emotions.\n\u5c07\u5fc3\u6b62\u52d5\u8f49\u6b62\u8f49\u5954\u00a0 If by\n grasping the mind one tries to stop agitation, then with this movement the mind\n will be even more active.16\n\u842c\u6cd5\u7121\u6240\u552f\u6709\u4e00\u9580\u00a0 The myriad\n phenomena have no base, there is only the One Door.17\n\u4e0d\u5165\u4e0d\u51fa\u975e\u975c\u975e\u55a7\u00a0 This is the\n door of neither entering nor leaving, of neither stillness nor disturbance.\n\u8072\u805e\u7e01\u89ba\u667a\u4e0d\u80fd\u8ad6\u00a0 The wisdom\n of 'Sr\u00e2vakas and Pratyeka-buddhas can not fathom this.\n\u5be6\u7121\u4e00\u7269\u5999\u667a\u7368\u5b58\u00a0 In reality\n not one thing exists, the wonderful wisdom alone remains. Circumstances are\n fundamentally empty.\n\u672c\u969b\u865a\u6c96\u975e\u5fc3\u6240\u7aae\u00a0 It is not\n something which the mind can exhaust.\n\u6b63\u89ba\u7121\u89ba\u771e\u7a7a\u4e0d\u7a7a\u00a0 True\n enlightenment is non-enlightenment, and real emptiness is not empty!\n\u4e09\u4e16\u8af8\u4f5b\u7686\u4e58\u6b64\u5b97\u00a0 All the Buddhas\n of the Three Times18 teach this doctrine.\n\u6b64\u5b97\u6beb\u672a\u6c99\u754c\u542b\u5bb9\u00a0 This teaching\n is like a particle of dust, worlds as numerous as sandgrains in the Ganges are\n contained therein!\n\u4e00\u5207\u83ab\u9867\u5b89\u5fc3\u7121\u8655\u00a0 If one does\n not occupy oneself with everything, then the peaceful mind will have nowhere to\n abide.\n\u7121\u8655\u5b89\u5fc3\u865a\u660e\u81ea\u9732\u00a0 The peaceful\n mind will be non-abiding, and the empty brightness will manifest by itself!\n\u5bc2\u975c\u4e0d\u751f\u653e\u66e0\u7e31\u6a2a\u00a0 The quiet\n stillness is un-born, and one will be free to roam in all directions.\n\u6240\u4f5c\u7121\u6eef\u53bb\u4f4f\u7686\u5e73\u00a0 Whatever one\n does there will be nothing to obstruct one. In motion and in rest, all will be\n equal.\n\u6167\u65e5\u5bc2\u5bc2\u5b9a\u5149\u660e\u660e\u00a0\n The sun of prajn\u00e2 is still, the light of sam\u00e2dhi is bright;\n\u7167\u7121\u76f8\u82d1\u6717\u6d85\u69c3\u57ce\u00a0 (They are)\n the bright park of no mark (laksana) and the clear city of nirv\u00e2na.\n\u8af8\u7e01\u5fd8\u7562\u8a6e\u795e\u5b9a\u8cea\u00a0 In all\n causes one should be un-mindful of the fruit; it can be likened to the quality\n of the spiritual sam\u00e2dhi.\n\u4e0d\u8d77\u6cd5\u5ea7\u5b89\u7720\u865a\u5ba4\u00a0 Do not set up\n platforms for teaching; but take a peaceful nap in an empty house.19\n\u6a02\u9053\u606c\u7136\u512a\u904a\u771e\u5be6\u00a0 One will find\n happiness in the Way, with plenty of space to roam about in True Reality.\n\u7121\u7232\u7121\u5f97\u4f9d\u7121\u81ea\u51fa\u00a0 Nothing to\n do, nothing to obtain, and depending upon nothing, the self will manifest.\n\u56db\u7b49\u516d\u5ea6\u540c\u4e00\u4e58\u8def\u00a0 The Four Virtues20 and the Six\n Par\u00e2mit\u00e2s21 all belong\n to the path of the One Vehicle.\n\u5fc3\u82e5\u4e0d\u751f\u6cd5\u7121\u5dee\u4e92\u00a0 When the\n mind in this way is not produced, then all the phenomena also will not be\n wrong.\n\u77e5\u751f\u7121\u751f\u73fe\u524d\u5e38\u4f4f\u00a0 Knowing that\n life is un-born, before one it will constantly remain thus.\n\u667a\u8005\u65b9\u77e5\u975e\u8a00\u8a6e\u609f\u00a0 Those with\n wisdom will know this, but no amount of words can explain this kind of\n awakening!\n\u00a0\n(In Sorensen's article\n (v.s.), these\n correspond to the notes 54-74.)\n\u00a0\n1 The Buddha Mind\n or Buddha Nature (fo-hsing \u4f5b\u6027).\n2 The various\n Buddhist methods and teachings.\n3 Meaning that\n life as such is manifesting the un-born or absolute. This has been presented in\n the Prajn\u00e2p\u00e2ramit\u00e2hrdaya S\u00fbtraa (Nsin ching, T.250) in the\n following words: \"Form is emptiness, emptiness is form.\"b [a \u822c\u82e5\u6ce2\u7f85\u871c\u591a\u5fc3\u7d93\u00a0\u00a0 b \u8272\u5373\u662f\u7a7a\u3001\u7a7a\u5373\u662f\u8272]\n4 A type of meditation\n practice common in the Northern Ch'an School of Shen-hsiuc (605-706\n A.D.). This method is called shou-hsind (observing the\n mind). [c \u795e\u79c0\u00a0 \u00a0d \u5b88\u5fc3]\n5 If one practices\n in this way, according to Fa-junge one will\n still be subject of dualistic thinking. [e \u6cd5\u878d]\n6 The\n realization of suchness (tathat\u00e2f). [f \u5982]\n7 1) The\n world of desireg, 2) the world of formh and 3) the\n world of no-formi (the formless world). [g \u6b32\u754c\u00a0\u00a0 h \u8272\u754c \u00a0\u00a0i \u7121\u8272\u754c]\n8 This is the\n so-called dharmadh\u00e2tu-originationj, a cardinal\n doctrine in the \"Hua-yen ching\"k. [j \u6cd5\u754c\u6027\u8d77\u00a0\u00a0 k \u83ef\u56b4\u7d93]\n9 The one characteristicl or the one mark\n is suchness. [l \u4e00\u76f8]\n10 The\n essential nature, the Buddha Mind.\n11 1) Permanencem, 2) joyn, 3) personalityo and 4) purityp. These Four\n Virtuesq were expounded by the Buddha in the Mah\u00e2parinirv\u00e2na\n S\u00fbtrar. (T. 374). They are attributes of the Buddha Nature. [m \u5e38\u00a0\u00a0 n \u6a02\u00a0\u00a0 o \u6211\u00a0\u00a0 p \u6de8\u00a0\u00a0 q \u56db\u5fb3\u00a0\u00a0 r \u5927\u822c\u6d85\u69c3\u7d93]\n12 l) Dharmak\u00e2yas, 2) Sambhogak\u00e2yat, 3) Nirm\u00e2nak\u00e2yau. [s \u6cd5\u8eab\u00a0\u00a0 t \u5831\u8eab\u00a0\u00a0 u \u61c9\u8eab]\n13 1) Eyev, 2) earw, 3) nosex, 4) tonguey, 5) bodyz and 6) mind\n (consciousnessaa). [v \u773c\u00a0\u00a0 w \u8033\u00a0 \u00a0x \u9f3b\u00a0\u00a0 y \u820c\u00a0 \u00a0z \u8eab\u00a0 \u00a0aa \u610f]\n14 This is a\n very orthodox \"Indian\" description of the correct behavior of a\n Buddhist ascetic. It is said that some of the Niu-t'ou masters roamed\n about living in the woods never settling down in a temple. The master Niao-k'e\n Tao-linab (741-824) is one such example. [ab \u9ce5\u5f59\u9053\u6797]\n15 The meaning\n here is not quite clear to the translator.\n16 Again a\n critique of the Northern Ch'an practice of shou-hsinac. [ac \u5b88\u5fc3]\n17 The direct\n perception of the un-bornad. [ad \u4e0d\u751f]\n18 Past,\n present and future.\n19 This is\n tandem with the statement in note 14.\n20 See note\n 11.\n21 The Six P\u00e2ramit\u00e2sae: 1) D\u00e2naaf (the\n perfection of giving), 2) 's\u00eelaag (the perfection\n of the discipline), 3) ks\u00e2ntiah (the\n perfection of patience), 4) v\u00eeryaai (the\n perfection of zeal or perseverance), 5) dhy\u00e2naaj (the perfection\n of meditative absorbtion) and 6) prajn\u00e2ak (the perfection\n of trancendental wisdom). [ae \u516d\u5ea6\u3001\u516d\u6ce2\u7f85\u871c \u00a0\u00a0af \u6a80\u90a3\u00a0\u00a0 ag \u6212\u3001\u5c38\u7f85\u00a0\u00a0 ah \u5fcd\u8fb1\u00a0\u00a0 ai \u7cbe\u9032\u00a0\u00a0 aj \u79aa\u3001\u79aa\u5b9a\u00a0\u00a0 ak \u6167\u3001\u667a\u6167\u3001\u822c\u82e5]\n\u00a0\n\u00a0\nThe following is an\n analysis of the Hsin Ming by Henrik H. Sorensen.\n\u00a0\nThis article can be also found in the\n following site:\nhttps://sino-sv3.sino.uni-heidelberg.de/FULLTEXT/JR-JOCP/henrik.htm\n_____________________________________________________________________________________________________\n\u00a0\nThe\n \"Hsin-ming\" Attributed to Niu-t'ou Fa-jung\n\u00a0\nBy Henrik H.\n Sorensen\n\u00a0\nJournal of Chinese Philosophy\n Vol.13 1986, pp.101-120\nDialogue Publishing Company,\n Honolulu, Hawaii, U.S.A.\n\u00a0\n\u00a0\nIn the thirtieth\n chapter of the celebrated Ch'an Buddhist collection \"Ching-te\n ch'uan-teng lu\"a (1) one finds a number of short texts of the g\u00e2tha (chia-t'ab) type (2)\n composed by various Ch'an masters. Among these often highly abstruse \"songs\"\n (kec) is included one called \"Hsin-ming\"d (Mind Inscription),\n (3) which is attributed to Fa-junge (594-657), (4)\n the First Patriarch of the early Ch'an Buddhist denomination commonly known as\n the Niu-t'ou Schoolf after the name of the mountain where the master dwelt. (5) Before\n going on to a discussion of the text and its contents let us first take a brief\n look at the author and iris brand of Ch'an Buddhism. [a \u666f\u5fb7\u50b3\u71c8\u9304\u3001\u666f\u5fb3\u4f1d\u706f\u9332\u00a0\u00a0 b \u4f3d\u4ed6\u00a0\u00a0 c \u6b4c\u00a0\u00a0 d \u5fc3\u9298\u00a0\u00a0 e \u6cd5\u878d\u00a0\u00a0 f \u725b\u982d\u5b97]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Traditionally\n Fa-jung is regarded as a direct disciple of Tao-hsing (580-651), (6)\n the fourth Patriarch of Chinese Ch'an tracing its line of transmission back to Bodhidharmah (d. ca. 538\n a.d.), (7) but recent research has\n shown several problems concerning the verification of this claim. (8) In Fa-jung's oldest\n biography to be found in Tao-hs\u00fcan's (596-667) (9) Hs\u00fc kao-seng\n ch'uani (10) nothing whatsoever is mentioned about Tao-hsin, and in Tao-hsin's biography\n contained in the same collection, we find no mentioning of Fa-jung either. (11)\n The earliest claim connecting Fa-jung with the Fourth Patriarch first\n comes across in the memorial inscription Jun-chou He-lin Ssu ku Ching-shan Ta-shih\n pei-mingj (12) dedicated to the Niu-t'ou master Hs\u00fcan-suk (668-752),\n (13) composed by the famous literature Li Hual (?-ca. 766).\n (14) In the memorial inscription on the stele of Hs\u00fcan-su's disciple,\n Tao-ch'inm (714-792) (15) the claim is repeated. (16) As late as 829 the\n scholar Liu Yu-hsin (772-842) (17) wrote the inscription \"Niu-t'ou Shan ti\n i-tsu Jung Ta-shih hsin-t'a chi\"o (18) for\n the new memorial st\u00fbpa for Fa-jung that had been\n set up on Niu-t'ou Shan following the school's rise to prominence during\n the second half of the 8th century. (19) All these inscriptions and the later biographies\n contained in the standard Ch'an collections of the late T'ang-early Sung (9-10th century)\n such as the \"Tsu-t'ang chi\"p (20) and the\n \"Ching-te ch'uan-teng lu\" (21) all perpetuate the claim\n making Fa-jung a dharma heir of Tao-hsin. (22) [g \u9053\u4fe1\u00a0\u00a0 h \u9054\u78e8\u00a0\u00a0 i \u7e8c\u9ad8\u50e7\u50b3\u00a0\u00a0 j \u6f64\u5dde\u9db4\u6797\u5bfa\u6545\u5f91\u5c71\u5927\u5e2b\u7891\u9298\u00a0\u00a0 k \u7384\u7d20\u00a0\u00a0 l \u5b63\u83ef\u00a0 \u00a0m \u9053\u6b3d\u00a0\u00a0 n \u5289\u79b9\u932b\u00a0\u00a0 o \u725b\u982d\u5c71\u7b2c\u4e00\u7956\u5927\u5e2b\u65b0\u5854\u8a18\u00a0\u00a0 p \u7956\u5802\u96c6]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 According\n to Fa-jung's biography in the Hs\u00fc kao-seng ch'uan he was of\n the Wei family and a native of Yen-lingq in Jun-Chour, present day\n Chen-chiang in the southern part of Kiangsu Province. As\n a young man he studied Confucianism and Taoism but later he became dis-illusioned\n with these belief systems and turned towards Buddhism. He first studied under a\n monk called Kuei Fa-shihs (n.d.) (23) on Mao Shant to the southeast\n of Nankingu also in Kiangsu. He penetrated the prajn\u00e2p\u00e2ramit\u00e2 doctrines of\n the San-lun Schoolv (24) and later practised the Chih-kuanw ('samatha-vipa'syana) system of\n the T'ien-t'ai Schoolx. (25) After Fa-jung had become a master in his own right,\n he went to Jun-chou (Nanking) in 643 and settled in the Yu-hsi Templey on the\n southern slope of Niu-t'ou Shan. (26) Here he lived in seclusion in\n a cave behind the temple proper; and it was during this time that he is said to\n have been visited by Tao-hsin and became his disciple. (27)\n Following his seclusion in the cave he attracted a large number of followers teaching\n at several locations in the region. In 657 he passed away at the age of 63. (28)\n After the master's death the school supposedly was continued by a monk called Chih-yenz (600-677),\n (29) however it is rather questionable that Chih-yen was a\n disciple of Fa-jung. In the \"Hs\u00fc kao-seng ch'uan\" there\n is nothing to substantiate this claim. (30) [q \u5ef6\u9675\u00a0\u00a0 r \u6f64\u5dde\u00a0\u00a0 s \u7085\u6cd5\u5e2b\u00a0\u00a0 t \u8305\u5c71\u00a0\u00a0 u \u5357\u4eac\u00a0\u00a0 v \u4e09\u8ad6\u5b97\u00a0 \u00a0w \u6b62\u89c0\u00a0\u00a0 x \u5929\u53f0\u5b97\u00a0\u00a0 y \u5e7d\u6816\u5bfa\u00a0\u00a0 z \u667a\u5dd6]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n learned Ch'an and Hua-yenaa master Kuei-feng\n Tsung-miab (780-841) (31) critically treated the doctrines\n of the Niu-t'ou School in several of his works. Through this characterization one\n is given an insight into the cardinal teachings of a highly radical madhy\u00e2mika (chung-taoac) oriented denomination\n of Ch'an Buddhism. (32) The hall-mark of this school was an emphasis on \"universal\n emptiness\" (hs\u00fc-k'ungad) or 's\u00fbnyat\u00e2 in a direct\n and practical way of application. The basic doctrines of the Niu-t'ou School was\n summed up by Tsung-mi as follows: [aa \u83ef\u56b4\u00a0\u00a0 ab \u572d\u5cf0\u5b97\u5bc6\u00a0\u00a0 ac \u4e2d\u9053\u00a0\u00a0 ad \u865a\u7a7a]\n\u00a0\nSecondly there\n is the school of utter annihilation and nondwelling, that is to say all\n phenomena (worldly and holy inclusive) are all like illusions, completely non-existent.\n Fundamentally empty stillness does not take its beginning in nothingness; even the\n wisdom with which one reaches emptiness cannot be obtained. In the sameness of Dharmadh\u00e2tu there are\n neither Buddhas nor sentient beings. Dharmadh\u00e2tu is merely a\n designated name. As the mind does not have any existence of its own, who can\n speak about Dharmadh\u00e2tu? In non-cultivation there is no\n cultivator and as the Buddha is non-existent there is no Buddha(hood). Let us\n suppose that there is a Dharma which is higher than Nirv\u00e2na, then I say\n that this would be like an illusion. There is no Dharma that can be\n grasped, and no Buddha(hood) that can be attained. If there is anything that can\n be accomplished (at all), then it is all delusion and falsehood. If one is able\n to penetrate into this, then fundamentally there is not a thing to which the\n mind can attach. (33)\n\u00a0\nAll phenomena\n including the Buddhist Dharma are essentially without own being, i.e.\n they do not possess any inherent mark (faae) of\n existence and are therefore empty and non-existent. This very lack of inherent existence\n is at the same time the \"nirvanic\" imprint on all phenomena, meaning that\n everything fundamentally is in the absolute state of suchness (chen-juaf). So far there\n is nothing strange or deviant about the Niu-t'ou teachings,\n they are quite straight-forward San-lun doctrine. However the\n practical conclusions reached by Fa-jung and his followers are\n extreme when seen from the viewpoint of Tsung-mi and other \"orthodox\"\n monks. The extreme conclusions concerning the s\u00fbny\u00e2ta doctrine as\n propagated by the Niu-t'ou School can be clearly discerned in\n the Hsin-ming. Because all phenomena are baseless and illusory it is neither necessary\n to cultivate any virtues nor to purify oneself. All one needs to do is to\n maintain a non-clinging mind free of mentation. When this is achieved the illusory\n phenomena will cease to exert any influence on the adept and he will enjoy direct\n communion with absolute reality, entering into the highest principle (chih-liag). One of the\n key-concepts in this enlightenment process is to be unmindful of the feelings (wang-hsingah), which\n then will result in their natural cessation. As any notion of the employment of\n up\u00e2ya (fang-pienai) is absent from the Niu-t'ou doctrines,\n it is clear that they tended to overlook perhaps the most vital aspect of the madhy\u00e2mika doctrine. This\n aspect is the two truths (erh-tiaj), i.e. the\n absolute truth (chen-tiak) and the relative truth (shih-su\n tial); the Niu-t'ou doctrine\n paid attention to the absolute level at the expense of the relative level. This\n one-sided emphasis on emptiness and cessation naturally exposed the school to\n attacks from other Buddhist monks, causing Tsung-mi to\n characterize the Niu-t'ou School as one following a doctrine\n of \"utter annihilation and non-dwelling\" (min-chueh wu-chiam). (34)\n Following Tsung-mi the Ch'an master Huang-po Hsi-yunan (d. ca. 850)\n (35) later criticized Fa-jung for having been unable to grasp the\n ultimate truth, obviously referring to his supposed onesided understanding of\n emptiness. (36) [ae \u6cd5\u00a0\u00a0 af \u771e\u5982\u00a0\u00a0 ag \u81f3\u7406\u00a0\u00a0 ah \u5fd8\u6027\u00a0\u00a0 ai \u65b9\u4fbf\u00a0\u00a0 aj \u4e8c\u8ae6\u00a0 \u00a0ak \u771e\u8ae6\u00a0\u00a0 al \u4e16\u4fd7\u8ae6\u00a0\u00a0 am \u6cef\u7d76\u7121\u5947\u00a0 \u00a0an \u9ec4\u8617\u5e0c\u904b]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 So\n far the Hsin-ming is the only existing text which is directly attributed to Fa-jung. (37)\n Another text, the Ch\u00fceh-kuan lunao, (38) which\n the Japanese scholar Yanagida Seizanap holds to be\n by Fa-jung or at least by one of his close disciples, does admittedly bear\n close resemblance to the \"Hsin-ming\" and might very well be\n a work from Fa-jung's hand. (39) However even though the two texts do\n not always use identical stockphrases there seems to be little doubt that they\n are both the product, if not by the same author, then at least by followers of\n the same type of Ch'an doctrine. Besides the distinct \"absolutistic\" madhy\u00e2mika or San-lun view one of\n the most pronounced identical features of the texts is the clear \"Taoistic\"\n flavour which permeates them throughout. When comparing the doctrinal stances\n of the two texts one's associations are invariably led in the direction of the\n \"Tao-te ching\"aq and the \"Chuang-tzu\"ar. The concepts\n of non-action (wu-weias) and no-mind (wu-hsinat) appear\n several times in both works and the unBuddhist stress on spontaneity (tzu-janau) at the expense\n of the vinaya (ssu-fenav) is conspicuous. Indeed, whole passages\n of the \"Ch\u00fceh-kuan lun\" appear to have been taken right\n out of the \"Tao-te ching\". (40) From Fa-jung's biography\n in the \"Ching-te ch'uan-teng lu\", most of which is taken up by\n a dialogue between the master and a certain Prince Po-lingaw (n.d.); we find\n the same clear San-lun/madhy\u00e2mika teaching as\n the \"Hsin-ming\" and the \"Ch\u00fceh-kuan lun\". (41)\n However it is not possible to assert whether the \"Ching-te ch'uan-teng\n lu\" presentation of Fa-jung's teaching really\n is by him or whether it is a later composition. (42) [ao \u7d76\u89c0\u8ad6\u00a0\u00a0 ap \u67f3\u7530\u8056\u5c71\u00a0\u00a0 aq \u9053\u5fb3\u7d93\u00a0\u00a0 ar \u838a\u5b50\u00a0\u00a0 as \u7121\u7232\u00a0\u00a0 at \u7121\u5fc3\u00a0 \u00a0au \u81ea\u7136\u00a0\u00a0 av \u56db\u5206\u00a0\u00a0 aw \u535a\u9675\u738b]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When\n seen in the light of the \"Hsin-ming,\" the \"Ch\u00fceh-kuan\n lun\" and the dialogue with the Prince in \"Ching-te\n ch'uan-teng lu\" we might say that Tsung-mi's\n description and criticism of the Niu-t'ou School's rather extreme 's\u00fbnyata view is\n partly justified. However it is quite clear too that Tsung-mi in his\n criticism tended to over-look the fact that Fa-jung and his\n followers included a wide range of standard Mah\u00e2y\u00e2na doctrines in\n their Teachings too. In the \"Hsin-ming,\" for\n example, one finds an obvious use of the doctrine of dharmadh\u00e2tu-origination\n (fa-chieh hsing-ch'iax), (43) and in the Ch\u00fceh-kuan\n lun one likewise finds influence from the Hua-yen ching (ay) (44) and\n the Wei-mo chingay. (45) [ax \u6cd5\u754c\u6027\u8d77\u00a0\u00a0 ay \u7dad\u6469\u7d93]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 As\n to the problem whether the \"Hsin-ming\" is actually by Fa-jung we do not have\n any definitive proof. All in all we must conclude that there are a number of\n important points such as style and contents which clearly allow us to associate\n the text with Fa-jung and the Niu-t'ou School. The\n close doctrinal resemblance with the \"Ch\u00fceh-kuan lun\" and Fa-jung's biographical\n entry in the \"Ching-te ch'uan-teng lu\" be over-looked. Furthermore\n the teachings as contained in the \"Hsin-ming\" correspond\n closely with Tsung-mi's characterization of the Niu-t'ou School. The\n main points of doubt concerning the genuiness of the text lies with the facts\n that it is included in a relatively late Ch'an collection, i.e: the \"Ching-te\n ch'uan-teng lu\" from 1004; therefore it might be another example of pious\n contribution. Secondly, we do not find any reference to the text in earlier Ch'an\n materials. (46) In this connection it must be noted that the line of thought as\n presented by the author of the \"Hsin-ming\" is\n not very close to that of Fa-jung's supposed master Tao-hsin. Actually\n it is doctrinally a far cry from the teachings of Tao-hsin as\n presented in his \"Ju-tao an-hsin yao fang-pien fa-men\"az, (47) which\n is a point adding to the argument that Fa-jung probably never\n had any direct contact with Tao-hsin and his line of transmission.\n Interestingly the \"Hsin-hsin ming\"ba (48)\n attributed to the Third Patriarch Seng-ts'anbb (d. 606) (49)\n in the Bodhidharma line, has many points in common with the \"Hsin-ming\", both\n as regards contents and style. (50) Likewise when reading the \"Hsin-ming\" one overlook\n the close affinity which the doctrines of the text has with those of Wu-chubc (714-774) (51)\n of the Pao-t'ang Schoolbd and with some parts of the teachings of Shen-huibe (670-672) (52)\n of the Ho-tse Schoolbf. [az \u5165\u9053\u5b89\u5fc3\u8981\u65b9\u4fbf\u6cd5\u9580\u00a0\u00a0 ba \u4fe1\u5fc3\u9298\u00a0 \u00a0bb \u50e7\u74a8\u00a0\u00a0 bc \u7121\u4f4f\u00a0\u00a0 bd \u4fdd\u5510\u5bfa\u5b97\u00a0\u00a0 be \u795e\u6703\u00a0 \u00a0bf \u8377\u6fa4\u5b97]\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n \"Hsin-ming\" as we have it today exist in two versions. The one used\n here is that of the \"Ching-te ch'uan-teng lu\" and the\n other can be found in the t'ung-shubg collection \"Ch'uan\n T'ang-wen\"bh. (53) The two versions do not deviate greatly\n and some of the different characters in the latter version appear to be misprints.\n It seems as if the \"Ch'uan T'ang-wen\" version has been taken\n from the \"Ching-te ch'uan-teng lu\" version, however a seperate\n transmission of the text cannot be ruled out, and in that case the former\n version might very well be the oldest of the two. [bg \u901a\u66f8\u00a0\u00a0 bh \u5168\u5510\u6587]\n\u00a0\nUniversity\n of Copenhagen\n\u00a0\nAcknowledgements\nI wish to express my thanks\n to the following people, who in various ways helped me with this article: First\n my thanks go to Mr. Morten Schlutter of East Asiatic Institute, University of Copenhagen\n for reading through the manuscript and contributing many helpful suggestions. Next\n my thanks go to Mr. Poul Andersen, our local specialist in Taoist studies, also\n of East Asiatic Institute, for his critique and suggestions concerning the\n translation. Last but not least thanks to Miss Charlotte Rohde of the Royal Danish\n Library for her painstaking efforts in locating useful material for my study.\n\u00a0\nAbbreviations\n\u00a0\nCDC\n \n \u00a0 \"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,\n 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\n Buddhist Studies\". \"Pelliot Collection\". \"Philosophy East West\". \"Taisho Daizokyo\". \"T'oung Pao\". \"T'ang-wen ts'ui\". Taipei, 1973.\n \n \n CKL\n \n \n \n \n \n \u00a0\n \n \n \n \nCSTP\nCTL\nCTS\nCTW\nHKSC\nHM\nHTC\nHTS\nIB\nJCP\nJIABS\nP.\nPEW\nT.\nTP.\nTWT\n\u00a0\n1. T. 2076. Compiled\n by the monk Tao-yuan (n.d.) from the Fa-yen School in\n 1004 a.d.. The work was published\n in 1011 a.d.\n2. Ibid.ch.\n 30, pp. 456c-467a.\n3. Ibid.\n pp.457b-458a.\n4. Biography in\n HKSC (T. 2060) ch. 26, pp. 603c-605b, in CDC ch. 3, pp. 51a53a, and in CTL ch. 4,\n pp. 227c-228b. For a translation of Fa-jung's biography\n from CTL see Chang Chung-yuan: Original Teachings of Ch'an Buddhism. N.Y., 1969,\n pp. 3-11, 17-26. For a modern treatment in Japanese of Fa-jung and his\n teaching see Hiromine Kinami: Gozu-shu ni Okeru Ichikosatsu. In: IB XXVIII,\n 1, 1979, pp. 186-87 (1) and IB XXIX, 1, 1980, pp. 146-47 (II). The most comprehensive\n study so far in a Western language is John R. McRae's The Ox-Head School of\n Chinese Ch'an Buddhism: From Early Ch'an to the Golden Age. In Studies in Ch'an\n and Hua-yen, ed. by Robert M. Gimello & Peter N. Gregory, Honolulu, 1983,\n pp. 169-252. McRae's article contains a very useful review of Japanese studies of\n the Niu-t'ou School and its doctrines up to ca. 1979.\n5. A\n description of the mountain and its temples including photoes can be found in Buddhist\n Monuments in China (Shina Bukkyo Shiseki Kinenshu) by Daijo\n Tokiwa and Tadashi Sekino, Vol. 4, Tokyo, 1937, pp. 17-19. The\n mountain was visited around the same time as the Japanese, i.e. in the 1920's,\n by the Danish architect Johannes Pripp-Moller, who described it in his monumental\n work Chinese Buddhist Monasteries. Copenhagen & London, 1937, pp. 183, 186,\n 194. A present day note on the mountain is included in Barry Till's In Search\n of Old Nanking. Hong Kong, 1982, pp. 75-76.\n6. Biography\n in HKSC (T. 2060), ch. 26, pp. 606bc, in CDC ch. 2, pp. 41b-42a, and in CTL (T.\n 2076), ch. 3, pp. 222b-223a. For a very thorough treatment of this key-figure in\n early Chinese Ch'an see David W. Chappell's The Teachings of the Fourth Ch'an\n Patriarch Tao-hsin (580-651). In Early Ch'an in China and Tibet ed. by\n Lewis Lancaster and Whalen Lai. Berkeley, 1983, pp. 89-129.\n7. Biography\n in HKSC ch. 16, pp. 551bc, CDC ch. 2, pp. 32a-39a, and CTL ch. 3, pp.\n 217a-220b. For a modern study on Bodhidharma in Japanese\n see Buny\u00fb Matsuda's Bodaidaruma Ron. In IB Vol.\n XXVII, 2, 1978, pp. 595-600, a critically annotated edition in Japanese of the\n discourses attributed to Bodhidharma can be found in Seizan Yanagida (ed. &\n transl.): Daruma no Goroku. Zen no Goroku Series Vol.\n 1. Tokyo, 1969.\n8. See\n Chappell pp. 103-104, note 11.\n9. Biography in\n SKSC (T. 2061), ch. 14, pp. 790b-791b. He finished compiling the HKSC in 664 a.d.\n10. HKSC (T. 2060),\n ch. 26, pp. 603c-605b. In this work Fa-jung's biography\n is included in the hsi-ch'an section. A much shorter biography obviously\n based on the HKSC version can be found in the work Hung-tsan fa-hua ch'uan (T. 2067), ch.\n 3, pp. 16c-17a, by Hui-hsiang (n.d.). This collection is dated to\n 667 a.d., and here Fa-jung is\n represented as a master of the Lotus Sutra, an indication of his close affinity\n with the T'ien-t'ai School.\n11. See note 6\n above.\n12. TWT ch. 64.\n13. Biography\n in CDC ch. 3, p. 53b and CTL ch. 4, pp. 229bc.\n14. Biography\n in CTS ch. 190 and in HTS ch. 203. For a treatment of Li Hue's Buddhist\n involvement see the author's MA. Thesis: The Relationship Between Confucian Men\n of Letters and Buddhist Monks During the Latter Half of the T'ang Dynasty: A Study\n in Assimilation and Harmonization Between Two Major Spiritual Traditions in China.\n University of Copenhagen, 1983, pp. 22-26.\n15. The title of\n this inscription is Hang-chou Chin-shan Ssu To-chueh shih pei-ming composed by\n Li Chi-fu (758-814), CTW Tao-ch'in's biography is in CDC ch. 3,\n p. 53b and in CTL oh. 4, pp. 230ab.\n16. CTW ch.\n 512.\n17. Biography\n in CTS ch. 160. See also biographical note in CTW ch. 610.\n18. In TWT\n ch.64.\n19. This st\u00fbpa was built\n in 774 a.d. during the reign of T'ai-tsung (762-779).\n20. A Korean Ch'an\n (Son) collection of biographies compiled in 952 a.d. by the two Korean monks Chong and Un. For a\n discussion of this important text see Paul Demieville: Le Recueil de la Salle des\n Patriarches: Tsou-T'ang Tsi TP LVI, 1-3, 1970, pp. 262-286.\n21. See note l.\n22. See CDC ch.\n 3, p. 51a, and CTL ch. 4, p. 227a.\n23. For a\n discussion of the monks under whom Fa-jung studied see Hakuju Ui: Zensh\u00fb\n shi Kenky\u00fb. Vol. 2, Tokyo, 1939-43 (reprint 1966), pp. 511-519.\n24. One of the earliest\n structured Buddhist traditions in China based on the madhy\u00e2mika philosophy of\n Nag\u00e2rjuna (ca. 3rd cent.). Its status as a school of Chinese Buddhism did\n not arise until far into the T'ang dynasty. For a discussion of the\n lineage in the San-lun School see Ry\u00fbko Furusaka: Sanron\n Gakuha ni Okeru Sosho Mondai. IB XVIII, 2, 1970, pp. 609-10. For\n treatments of the San-lun thought and history in English see Hsueh-li\n Cheng: Chi-tsang's Treatment of Metaphysical Issues. JCP 8 (1981), pp. 371-989,\n and Aaron K. Koseki: The Concept of Practice in San-fun Thought:\n Chi-tsang and the \"Concurrent Insight\" of the Two Truths. PEW 31, 4,\n 1981, pp. 449-466, and: Later Maadhyamika in China: Some Current Perspectives on\n the History of Chinese Prajnaapaaramitaa Thought. JIABS. Vol. 5,2, 1982. The\n latter article is a review article of Hirai Shun'ei's monumental\n work: Chuugoku Hannya Kenky\u00fb. Tokyo, 1976.\n25. One of the\n important Buddhist denominations in Southern China during Sui-first half\n of the T'ang period. The impotance of T'ien-t'ai meditation practices\n in relation to the formulation of early Ch'an Buddhism has still not been thoroughly\n investigated, however some aspects have been touched upon in recent Japanese scholarship.\n See Kenju Komatsu: Makashikan no Hoben. IB XXVI, 2, 1978, pp. 826-828. Toshio\n Kazama: Makashikan to Nansh\u00fbzen no Kankei ni Tsuite. IB\n XXVIII,1, 1979, pp. 51-55, Keisho Sengoku: Nangaku Eshi no Zenkan. IB XXXI, 1,\n 1982, pp. 256-58. 256-58, two articles by Hideto Ono: Tendai\n Kanjin Jikiho no Kenky\u00fb. IB XXIX, 1, 1980,pp. 326-332, and Shiki\n Tendai no Ten Shiso. IR XXIV 1, 1975, pp. 114-118, Rosan Ikeda; Tendai Chigi\n no Reiho Taikei. IB XXIX, 1, 1980, pp. 37-41, and Kobaku Sakamoto: Tendai ni\n Okeru Shizen. IB XXXI 1. 1982, pp. 259-262. Important studies in Western languages\n are Leon Hurvitz: Chih-i, an Introduction to the the and ideas of a Chinese\n Buddhist Monk. MCB Vol. 12, Bruxelles, 1962; Helwig Schmidt-Glintzer: Die\n Identitat Der Buddhistischen Schulent und Die Kompilation Buddhistischer Universalgeschichren\n in China. Wiesbaden, 1982; and Paul Magnin: La Vie et l'Euvre de Huisi (515-577).\n Publications de l'Ecole Franraise D'extreme-Orient Vol. CXVI. Paris, 1979.\n26. See Tokiwa and Sekino pp. 17-19\n (also note 5).\n27. The first\n mention of the supposed meeting between Fa-jung and Tao-hsin can be\n found in Kuei-feng Tsung-mi's Yuan-chueh ching ta-hsu ch'ao (HTC Vol. 14,\n p. 279b) from 823 a.d. The earlier\n inscriptions only mention the lineage. See also CDC ch. 3, pp. 51ab. The\n biographical entry on Fa-jung in CTL mentions that Tao-hsin went to Niu-t'ou\n Shan in \"the middle of the Chen-kuan period\"\n (627-649 a.d.); CTL ch. p. 227a.\n28. CDC ch. 3,\n p. 53a.\n29. Biography\n in HKSC ch. 25, pp. 602ac. See also the above mentioned later\n stele-inscriptions and the line of transmission as given in CDC ch. 3, p. 53a.\n30. This has\n also been noted by John R. McRae in his The Ox-head School of Chinese Ch'an\n Buddhism, p. 178.\n31. Biography in\n the stele-inscription \"T'ang Ku Kuei-feng hui sh'an-shih ch'uan-fa pei,\" by P'ei\n Hsiu (797-870), CSTP ch. 114. For a reprint of the original inscription\n see \"P'ei Hsiu tzu-t'ieh,\" publ. by Hsi-ch'uan\n Jen-min Ch'u-pan she, Ch'eng-tu, 1981. See also the biographical entries in CDC ch. 5,\n pp. 114a-116a and CTL ch. 13, pp. 305c-308b. For a study of the life and Ch'an\n thought of this important master see Jan Yun-hua: Tsung-mi: His Analysis of Ch'an\n Buddhism. TP LVIII, 1972; pp. 1-54 for a discussion and complete translation of\n Tsung-mi's Ch'an-yuan chu-ch'uan chi tou-hsu (T. 2015)\n see Jeffery Broughton: Kuei-feng Tsung-mi. The Convergence of Ch'an and the Teachings.\n Ph.D. Dissertation, Columbia University, 1975.\n32. T. 2015. p.\n 402c, HTC Vol. 14, p. 279b, HTC Vol. 110, pp. 436d-437a.\n33. Ch'an-yuan\n chu-ch'uan chi tu-hsu (T. 2015), p. 402c.\n34. Ibid. This characterization\n will appear quite fair when compared with the contents of the Hsin-ming.\n35. Biography in\n CDC ch. 16, pp. 309a-312a and CTL ch. 9, pp. 266abc. For a translation of his yu-lu compiled by\n P'ei Hsiu, i.e. the Ch'uan-hsin fa-yao (T. 2012) see John Blofeld: The\n Zen Teaching of Huang Po. London, 1958.\n36. Hsi-yun's critique\n of Fa-jung is found in CTL ch. 9. p. 266c.\n37. In the scripture\n catalogues compiled by Eun (n.d.) (T. 2168AB) and Enchin (814-889)\n (T. 2169, 2170, 2171, 2172, 2173) we find the titles of the following texts\n bearing the name of Fa-jung: Chu chin-kang pan-jo ching in one\n chapter pp. 1088, Chu chin-kang pan-jo in two chapters pp. 1091, Wei-mo\n ching chi in one chapter pp. 1091, Hua-yen ching szu-chi in one\n chapter pp. 1151. In addition to these texts several more bear the name Niu-t'ou probably\n also meaning Fa-jung. If these commentaries actually were written by\n Fa-jung, it is readily understandable why we find citations from the Vimalak\u00eerti\n S\u00fbtra and the Avatamsaka S\u00fbtra in the CKL.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In\n Lionel Giles's Descriptive Catalogue of the Chinese Manuscripts from Tun-huang\n in the British Museum. London, 1957, p. 129 (S. 2944) we find a text called Jung\n Ch'an-shih ting-hou yin (The Ch'an master Jung's Song Following Sam\u00e2dhi),\n which through further investigation might turn out to be a work by Fa-jung too.\n38. Pelliot\n (hereafter P.) 2732, P. 2885 and P. 2045. A modern version, annotated and\n translated into modern Japanese and English can be found in Ch\u00fceh-kuan lun. Ed. by Gishin\n Tokiwa. Kyoto, 1973. This book is based on the research of a study-group\n under the supervision of Seizan Yanagida at the Institute for Zen\n Studies in Kyoto. In the English translation Tokiwa translates the\n \"kuan\"bi in the title as \"contemplation\",\n however this author disagrees with the rendering of \"kuan\" in\n this particular case, finding that \"views\" or \"opinions\" as\n a translation of kuan are much more in accordance with the real meaning of the\n title. See also McRae pp. 208-9 for a discussion of the meaning of kuan. [bi \u89c0]\n39. Yanagida's argument for\n the attribution of the Ch\u00fceh-kuan lun (hereafter CKL) to Fa-jung appears to\n be well documented and there can be little doubt that the text is from his\n hand. See Tokiwa pp. 2-3 and p. 23 note 7.\n40. See Hsin-ming (hereafter\n HM) pp. 457b line 2, p. 457c line 2, p. 457c line 3, p. 457 line 12 and p. 458a\n line 6, and CKL (Tokiwa version) section III, p. 89, section VI, p. 91,\n section IX, p. 93 and section X, pp. 93-94. Compare fx. the opening passage of\n CKL with that of Tao-te ching. The \"Taoistic\" touch apparent\n in the Niu-t'ou doctrines should not be interpreted to mean that this school of\n Ch'an was a mixture of Lao-Chuang Taoism (wrongly called Neo-Taoism)\n and dhy\u00e2na Buddhism, but should rather be seen as a genuine Chinese Buddhist\n interpretation of m\u00e2dhyamika philosophy emphasising the\n practical realization of universal emptiness partly expressed through Lao-Chuang terminology.\n When seen from this angle, then the Niu-t'ou doctrines constitute\n a logical and direct continuation of the type of Chinese m\u00e2dhyamika evident in\n such a work as Chao-lun (T. 1858) et al.\n41. CTL ch. 4,\n pp.227b-228a.\n42. The CTL as\n such is admittedly quite late, however the contents of the Fa-jung biography included\n therein agrees perfectly as far as doctrine goes with that of the HM and CKL,\n and might very well be at least partly genuine.\n43. CTL ch. 30,\n p. 457c, line 6.\n44. CKL section\n VI, p. 91.\n45. Ibid,\n section IV, pp. 89-90.\n46. See note\n 36.\n47. T. 2837,\n pp. 1286c-1289b. See also the modern Japanese version by Seizan Yanagida in Shoki\n no Zenshi, 1. Zen no Goroku 2. Tokyo, 1971, pp. 49-326. It has\n been translated into English by David W. Chappell in Early Ch'an in China and\n Tibet, pp. 107-129.\n48. CTL ch.30,\n pp. 457ab.\n49. Biography in\n Pao-lin ch'uan (Zengaku Gyosho Vol. 5), comp. by Seizan\n Yanagida, reprint 1983) ch. 8, pp. 148-154, CDC ch. 2, pp. 41ab and CTL\n ch. 3, pp. 211c- 212b.\n50. The\n teaching on the unobtainability of phenomena is identical in the two works and\n so is that of non-duality. It must be noted however, that the Hsin Hsin-ming has a\n stronger leaning towards the doctrine of tath\u00e2gatagarbha (fo-hsing) than the HM.\n51. Biography\n in the Li-tai fa-pao chi (T. 2075), pp. 185c-196b and CTL ch. 4, pp,\n 234b-235a.\n52. Biography\n in CDC ch. 3, pp. 56b-57a and CTL ch. 5, pp. 245ab. A biographical treatment in\n French can be found in Jacques Gernet: \"Biographie du Maitre Chen-houei de\n Ho-tso.\" Journal Asiatique, CCXLIX, 1951, pp. 29-60.\n53. CTW ch.908.\n\u00a0\n\u00a0\nThe Development of Chinese Zen After\n the Sixth Patriarch. Heinrich Dumoulin. SMC Publishing, Inc. Taipei, n.d..\n\u00a0\nEarly Ch'an in China and Tibet. Ed. by W. Lai and L.R Lancaster.\n Berkeley Buddhist Studies Series. Asian Humanities Press. Berkeley, 1983. David\n W. Chappell \"The Teachings of the Fourth Ch'an Patriarch Tao-hsin (580\u2011651)\",\n pp. 89-129.\n\u00a0\nEssays in Zen Buddhism, 3 vols. Daisetsu Teitaro Suzuki. Rider\n and Company. London, 1949-53.\n\u00a0\nJapanese-English Buddhist Dictionary. Dait\u00f5 Shuppansha.\n T\u00f5ky\u00f5, 1991.\n\u00a0\nZen Buddhism: A History, Vol. 2. Heinrich Dumoulin.\n Macmillan. New York, 1990.","title":"Mind Inscription","type":"page"}