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ZEN IRODALOM ZEN LITERATURE 
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Dayi Daoxin (580-651)
(Rmaji:) Daii Dshin
 

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Encounter
Dialogues of Dayi Daoxin 
Pgina 1
dayi.txt
compiled by Satyavayu of Touching Earth Sangha 
<a href="http://touchingearth.info/dregs/"
target="_blank">http://touchingearth.info/dregs/ </a>
 
Master Jianzhi Sengcan, the disciple of Master Huike, lived a life of wandering
in the mountains. At one of his retreats in the Hidden Mountains (the
Chienshan range), a fourteen-year-old novice named Daoxin once came to him
seeking the teaching. Making prostrations the novice said, I entreat the
master, with your compassion, to teach me the truth-gate that provides release
and liberation. 
The master said, Who has bound you? 
The novice said, Nobody bound me. 
The master said, Then why are you seeking liberation? 
Daoxin, hearing these words, experienced a great awakening. He then stayed with
the master as a disciple for nine years. 
<blockquote>
 Dogen's
verse: 
A phoenix chick is born from a phoenix, but they are not the same. 
A dragon gives birth to a dragon child, but they are not separate. 
If you want to know the meaning of a wheel freely spinning, 
Only someone turning somersaults can show you. 
</blockquote>
 After leaving
Master Sengcan, Daoxin spent ten years at Great Woods Monastery on Hermitage
Mountain (Lushan) in northern Jiangxi. This monastery was a famous center of
learning for the Tiantai School, and for the study of the Prajna Paramita
scriptures, both of which likely influenced Daoxin's practice and teaching. 
Eventually Master Daoxin was invited to teach in the Huangmei (Yellow Plum)
region just north of the Yangtze in Hubei. He established and led a Zen training
center at Secluded Abode Temple on Twin Peaks Mountain there for almost thirty
years. 
Up until that time, the newly emerging Zen movement was propagated amongst a
small number of forest yogins and wandering mendicants. Daoxin helped give Zen
teaching and practice a more stable and centralized home in a monastic
community. The Lankavatara Sutra was already influential in Zen circles, and
Daoxin added an emphasis on the Prajna Paramita scriptures, particularly the
Heart and Diamond Sutras. Master Daoxin was also known as a skilled practitioner
of traditional medicine and healing arts. 
Upon Master Daoxin's death, he was succeeded by his most important disciple,
Daman Hongren, a native of the region who had been with Daoxin from the
beginning. Master Hongren continued Daoxin's work of establishing a monastic
community focused exclusively on the study and practice of Zen. As the
reputation of the master and community spread, the population greatly increased
and Hongren started another center nine miles east at Fengmaoshan, which also
came to be known as East Mountain (Dongshan). His community was known as the
East Mountain School and out of this group came many prominent masters who
spread the Zen movement throughout China including Masters Shenxiu, Hui'an, and
Huineng. 

 
Dayi
Pgina 2
dayi.txt
Daoxin 
Essentials of Entering the Way and Pacifying the Mind 
compiled by
Satyavayu of Touching Earth Sangha 
<a
href="http://touchingearth.info/dregs/">http://touchingearth.info/dregs/</a></fo
nt>
First, as the body is fundamental, one should focus on a
thorough awareness of the body...It is ultimately impermanent and never exists
independently. Even though, while healthy, it seems to persist independently and
substantially, it is (on closer inspection) ultimately insubstantial. The
Vimalakirti Sutra says: The body is like a floating cloud in an instant it
disappears. 
One should maintain an awareness of one's own body as without substance; as
purely an experience like a shadow, which can be seen but not grasped.
Wisdom-awareness appears within this shadow. Ultimately without location, wisdom
is unmoving, yet responds to all things, forever transforming. It produces the
six senses and their realms of perception all insubstantial, like dreams or
illusions. 
...To maintain the One without wavering is to focus on remaining with this
single awareness with the eye of non-grasping purity, and to be committed to
this practice at all times without wandering off. When the mind tries to run
away, bring it back quickly. 
...When the eye sees something, there is actually no outside thing that enters
the eye. Like a mirror reflecting a face although perfectly clear, there is no
thing within the mirror. A person's face doesn't enter into the mirror; the
mirror doesn't reach out to a person's face...If the mind becomes aware of some
sensory stimuli and perceives it as coming from outside oneself, then return to
a view of that sense object as not ultimately substantive (or independent). 
The conditionally generated experiences of the mind do not come from anywhere
within the ten directions, nor do they go anywhere. When you can regularly
observe thinking, discrimination, deluded views, feelings, random thoughts, and
confusion as not individually substantive mental events, then your practice is
becoming basically stable. If you can settle the mind and remain free of
entanglement with this continual conditioned thinking, you will be serene and
fully aware, and discover an end to your afflictions. This is called liberation.
 
If on observing the mind's subtle afflictions, and it's agonizing confusions,
and even its deepest introspections, you can, in a single moment, let go of them
all and return to gentle stability, your mind has naturally become peaceful and
pure. Only you must be courageous...don't be lazy! Dive into it! 
When you are beginning to practice seated mediation and mind observation, you
should sit in solitary presence, unified with your place. First, sit upright in
a correct posture, loosen your robe and belt, and relax your body, (perhaps)
with some self-message. Exhale all the air out from your lower abdomen, and
become simple and calm... Dissolving completely in deep unknowing, one's
breathing becomes tranquil and ones mind gradually settled. Your energy becomes
clear and sharp, your awareness bright and pure. Observing carefully, inside and
outside become empty and pure, and the mind becomes still. From this stillness,
the realization of the sage becomes manifest. 
...The presently arrived body of true nature is pure, perfect, and complete. All
Pgina 3
dayi.txt
forms are manifested within it, even though that nature is without mental
effort. It is like a clear mirror suspended in the air all the various objects
are manifested within it, but the mirror is without any effort to generate them.

<blockquote>
From the Ju Dao
An Xin Yao Fang Pien Fa Men (early 700's) written by members of the East
Mountain Schoolas a summary of Master Daoxin's teaching. Based on a translation
by John R. McRae.
</blockquote>
<blockquote> </blockquote>
 
Attributed to Dayi Daoxin 
(spoken to Niutou Farong) 
compiled by
Satyavayu of Touching Earth Sangha 
<a
href="http://touchingearth.info/dregs/">http://touchingearth.info/dregs/</a></fo
nt>
The hundred thousand gates of the Awakened Teaching all
return to the one heart. The source of the countless sublime practices all come
from this one mind. All of the precepts and ethical guidelines, the practice of
meditation, the gate of primordial wisdom and all its miraculous manifestations
are all your natural possession, not separate from your mind. Every type of
misfortune and karmic impediment is fundamentally empty and without substantial
existence. All causes and effects are simply dreams and illusions. There are no
suffering worlds to escape from and there is no awakening to search for. The
original nature, and the outer appearance of humans and all beings, are
identical. The great way is empty and boundless, free from thought and anxiety.
If you have merged with this truth, where nothing whatsoever is lacking, what
difference is there between yourself and an awakened one? Here there is not a
single teaching left. You are just free to abide in your own spontaneous nature.
There is no need to contemplate your behavior, no need to practice purifying
austerities. Free from desires, having a heart without anger or cares,
completely at ease and without impediment; free to go in any direction according
to conditions; with no need to deliberately take on any good or evil affairs. In
walking, standing, sitting, and lying down, whatever meets your eyes is nothing
other than the essential source; all of it just the sublime function of
awakening; joyful and carefree. This is called
"Buddha."
<blockquote>
From Five Lamps
Merged in the Source (Wudeng Huiyuan , 1253, using earlier materials). Based on
translations by Andy Ferguson, Thomas Cleary, and C.H. Wu 

 
</blockquote>
<img src="https://terebess.hu/zen/Daoxin.jpg" width="420"
height="600" border="0">

Teachings
of the Fourth Patriarch Tao-shin (580-651) 
Excerpted from Early Ch'an in China and Tibet (Berkeley Buddhist
Studies Series 5, 1983), this selection translated by David Chappell 
<a href="http://www.dailyzen.com/zen/zen_reading1005.asp"
target="_blank">http://www.dailyzen.com/zen/zen_reading1005.asp </a>
<blockquote>
Rdo
nxn yo fngbin fmn [Teachings about Expedient means for the Essentials of
Entering the Way and Pacifying the Mind] (Taish; 85/2837: 1283-1290). Attr. to
Doxn (580-651); contained in LENGQIE SHIZI JI; tr. and annot. in Chappell,
David W., 'The Teachings of the Fourth Ch'an Patriarch Tao-hsin (580-651),' in:
Early Ch'an in China and Tibet, ed. Whalen Lai and ed. Lewis Lancaster
(Berkeley: Asian Humanities Press, 1983), 89-130. 
 
</blockquote>
When you are
sitting in meditation, watch carefully to know when your consciousness starts to
move. Consciousness is always moving and flowing. According to its coming and
going, we must all be aware of it. Use the wisdom of a diamond to control and
rule it, since just like a plant, there is nothing to know. To know there is
nothing to know is the wisdom to know everything. This is the Dharma-gate of One
Form of a Bodhisattva. 
 
Question: What kind of a person is a Ch'an Master? 
 
Tao-hsin: Someone who is not disturbed either by chaos or serenity is a
person with the know-how of good Ch'an practice. When one always dwells in
tranquility, the mind perishes. But if you are always in a state of discernment,
then the mind scatters chaotically. The Lotus Sutra says: The Buddha himself
dwells in the Great Vehicle. The power of meditation (ting) and of wisdom (hui)
gives remarkable splendor to the dharmas which he has acquired. These he uses to
save all beings.' 
 
Question: How can we be enlightened to the nature of things and our minds
attain lucid purity? 
 
Tao-hsin: Neither by trying to meditate on the Buddha, nor by trying to grab
hold of the mind, nor by seeing the mind, nor by analyzing the mind, nor by
reflection, nor by discernment, nor by dispersing confusion, but through
identification with the natural rhythms of things. Don't force anything to go.
Don't force anything to stay. Finally abiding in the one sole purity, the mind
spontaneously becomes lucid and pure. 
 
Some people can see clearly that the mind is lucid and pure like a bright
Pgina 5
dayi.txt
mirror. Some need a year of practice, and then the mind becomes lucid and pure.
Others need three or five years, and then the mind is lucid and clear. Or some
can attain enlightenment by being taught by someone else. The Nirvana Sutra
says: The nature of the mind of beings is like a pearl which falls into the
water. The water is muddy so the pearl becomes hidden. When the water is pure,
the pearl is revealed.' 
 
"Because the ways in which students attain enlightenment differ, there are
distinctions like these. Therefore, we have now briefly pointed out the
difference in capacities and conditions for enlightenment. Those who are
teachers of the people must be very conscious of these differences. 
 
Question: The moment we are going to begin practice, how should we
contemplate? 
 
Tao-hsin: We must identify with the natural rhythms of things. 
 
Question: Should we face toward the West or not? 
 
Tao-hsin: If we know our original mind neither is born nor dies but is
ultimately pure and is identical to the pure Buddha Land, then it is not
necessary to face toward the West. The Hua yen ching says: 'Unlimited kalpas of
time are contained in a single moment. A single moment contains unlimited
kalpas.' Therefore you should know that a single place contains an unlimited
quantity of places, and an unlimited quantity of places is in one place. 
 
The Buddha causes beings who have dull capacities to face toward the West,
but he does not teach people with keen abilities to do so. Bodhisattvas who have
profound practice enter the stream of birth and death in order to save beings,
and yet do not drown in desire. If you have the view that beings are in samsara
and I am able to save them, and these beings are capable of being saved,' then
you are not to be called a Bodhisattva. Saving beings' is similar to saving
the empty sky'. How could the sky ever have come or gone! 
 
The Diamond Sutra says: As for an infinite number of beings who have been
saved, in fact there are no beings who have been saved.' As a whole,
Bodhisattvas of the First Stage at the beginning have the realization that all
things are empty. Later on they obtain the realization that all things are not
empty, which is identical to the wisdom of non-discrmination'. The Heart Sutra
says: Form is identical to emptiness.' It is not because form is eliminated and
then there is emptiness. The nature of form is emptiness.' 
 
All Bodhisattvas think that studying emptiness is identical to enlightenment.
Those who have just begun to practice Buddhism immediately understand emptiness,
but this is only a view of emptiness and is not true emptiness. Those who obtain
true emptiness through cultivating the Way, do not see either emptiness nor
non-emptiness. They do not have any views at all. You should by all means
thoroughly understand the idea that form is emptiness. The activity of the mind
of those who are really proficient in emptiness will definitely be lucid and
pure. 
 
When you are awakened to the fundamental nature of things, when you
Pgina 6
dayi.txt
completely understand and are clearly discerning, then later on you yourselves
will be considered as Masters! Furthermore, inner thoughts and outward behavior
must coincide, and there must be no disparity between truth and practice. You
should sever relationships with written works and spoken explanations. In
pursuing the sacred Way toward enlightenment, by staying alone in a place of
tranquility you can realize by yourself attainment of the Way. 
 
Again there are some people who have not yet understood the ultimate truth,
and yet for the sake of fame and wealth guide others. Although they do not know
the relative keenness or dullness in the capacities of their followers, if it
appears to them that there is something exceptional in their followers, they
always give the seal of approval. Alas, alas! What a great calamity! Or seeing
that the mental activities of their followers appear to be lucid and pure, they
give their seal of approval. These people bring great destruction to the
Buddha's Dharma. They are deceiving themselves and cheat others. Those who are
proficient in practice consider that having such exceptional attainments as
these is just an outer appearance, but that true mindfulness has not yet been
attained. 
 
Those who have truly attained mindfulness are aware and discerning by
themselves. Much later their Dharma-eye will open spontaneously, and they can
skillfully distinguish non-substantiality from artificiality. Some people
conclude that the body is empty, and the nature of the mind also disappears.
These people have nihilistic views. They are the same as heretics and are not
disciples of the Buddha. Some consider that the nature of the mind is
indestructible. These are people with eternalistic views, and are the same as
heretics. 
 
Now we shall describe the disciples of the Buddha. They do not conclude that
the nature of the mind is destroyed. Although they are constantly bringing
beings to enlightenment, they do not generate emotional attachment. They
constantly cultivate insight, so that stupidity and wisdom are equalized. They
constantly dwell in meditation, so that there is no difference between clarity
and chaos for them. They constantly view sentient beings whom Bodhisattvas have
vowed to save, and yet they know the beings have never had permanent existence
and ultimately neither come into existence nor pass away. True disciples
everywhere manifest form which is not seen nor heard. Completely understanding
all things, they have never grasped or rejected anything. They have never
transformed themselves into other bodily forms, and yet their bodies are
everywhere in Ultimate Reality. 
 
 
Wuguan:
The Five Gates 
by the Fourth Ancestor Dayi Daoxin 
translated by Anzan Hoshin roshi and Yasuda Joshu Dainen roshi 
<a href="http://wwzc.org/dharma-text/wuguan-five-gates"
target="_blank">http://wwzc.org/dharma-text/wuguan-five-gates</a>
Know this: Buddha
is this mind. Outside of this mind there is no Buddha. Briefly, I suggest that
Pgina 7
dayi.txt
there are five basic principles. 
First: Know the
essence of mind. The essential nature is pure. The essence is itself Buddha.

Second: Know the
function of mind. Its function gives rise to the jewel of Dharma. It functions
without obstruction, but is always still; even the ten thousand delusions are in
essence just this. 
Third: Constant
Awakening is without end. The Awakening mind is always present. The Teaching of
this Awakening is without form. 
Fourth: Always
know the body is empty and tranquil. Inside and outside are transparent to each
other. Your body arises in the midst of ultimate reality. There have never been
obstacles. 
Fifth: Keep
unified-mindfulness without deviation. Both movement and stillness go nowhere.

Those who
practice this will clearly see their Buddha-nature and enter into the gate of
practice without hesitation. 
 
 
The
Fourth Ancestor Meets Lazy Rong 
from the Jingde Chuandeng Lu (Jingde Era Transmission of the Lamp) 
translated by Ven. Anzan Hoshin roshi 
(see the teisho "Daoxin's Encounter With Oxhead Farong" in the Lineage of
Luminosity Part Two teisho series, Saturday, December 7th, 2013) 
<a href="http://wwzc.org/dharma-text/fourth-ancestor-meets-lazy-rong"
target="_blank">http://wwzc.org/dharma-text/fourth-ancestor-meets-lazy-rong</a>
In the middle of
the Zhenguan (Chen-kuan period [627-649]) of the Tang Dynasty, the Fourth
Ancestor, Daoxin, saw strange signs in the sky over Niutou Mountain from a
distance and conjectured that some rare person must be living there. He went by
himself to the mountain to search for them. 
Upon his arrival he asked a monk of the temple whether there was a person of
the Way staying there. The monk answered that "All those who have left home are
people of the Way." The Ancestor went on, "But which one is truly a person of
the Way?" The monk made no reply. Then another monk directed him, "Ten
kilometres (li) from here, deep in the mountain, there lives a man called Lazy
Rong. He never stands up or joins his hands to greet those who approach. Is he
this person of the Way?" Having learned this, the Ancestor immediately went
there as directed. 
On his arrival he saw Farong sitting upright and self-possessed, paying no
attention to his visitor. The Ancestor asked him, "What are you doing here?''
 
"I am contemplating Mind." 
Who is it that contemplates and what is the Mind that is contemplated?" 
Pgina 8
dayi.txt
Farong had no answer, but immediately stood up and made a deep bow. Then he
asked his visitor, "Where does this worthy one dwell?" 
"I never remain in any one place, but wander here or there." 
"Do you know the Chan Master Daoxin?" 
"Why do you mention him?" 
"I have always greatly admired him, and I intend to visit him that I may offer
my respect." 
"Daoxin is my humble name." 
"Why have you come here?" 
"I have come to look for you. Do you have a place where we can rest?" 
Farong took his visitor to a hut behind the cave that was guarded by wild
animals, tigers and wolves, and the Ancestor raised his hands as if frightened.
 
Farong remarked, "You are still like this?" 
"What is 'this'?" replied Daoxin. Farong made no answer. 
Later, the Ancestor wrote the character fo , Buddha, on where Farong sat. When
Farong saw this, he was shocked. The Ancestor said to him: "Are you still like
this?" 
Farong did not understand and so earnestly asked the Ancestor to explain what
he meant. 
The Fourth Ancestor said, "The hundred thousand gates of the Buddhadharma all
return to Awareness, where measureless richness originates. The source of all
subtleties is Awareness. The precepts and monastic standards, meditative
practices, the Dharma gates of insight and wisdom, and all of their
manifestations and wonders are not seperate from your mind and they never depart
from this. All hindrances to the attainment of bodhi which arise from passions
that generate karma are originally non-existent. Every cause and effect is but a
dream. There are no three worlds to be dropped off. [ref to Lankavatara sutra]
There is no bodhi to attain. The original nature and the outer appearance of
people and the thousand things are not seperate. The Vast Way is formless and
boundless, free from thought and anxiety. 
"If you now realize this Dharma, then there is nothing lacking in you, and you
yourself are no different from Buddha. There is no teaching left other than
letting your mind rest in its own nature. You need not practise cultivation to
purify your mind or undergo austerities. Live without craving and anger, without
anxiety or fear. Be boundless and absolutely free from all conditions. Go freely
in any direction you like. Do not try to do good or evil. Whether you walk or
stand, sit or lie down, whatever arises before the eyes is nothing other than
the essential source, the subtle activity of Awakening. It is joyful, free from
care. This is called Buddha." 
Farong asked, "If Awareness is complete in itself, then what is Buddha, and what
is mind?" 
The Fourth Ancestor answered, "If not for this mind, there is no asking about
Buddha; in asking about the Buddha, it is nothing but this mind." 
Farong continued, "If there is no meditation, what do you do when mental states
emerge?" 
The Ancestor replied, "Mental states are originally neither good nor bad; what
emerges is due to your mind. If your mind is free from fabrication or
conception, how could illusions occur? When illusions do not occur, actual
awareness will freely be aware of everything. Just act in accordance with this
Awareness as it is. Do not look for ways to manage it. This is called
continuously abiding in the essence of things, the Dharmakaya which is
Pgina 9
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motionless. I have received the teachings of sudden enlightenment from the Third
Ancestor, Sengcan, and now I give them to you. Bear in mind what I have said.
Stay in this mountain, and later there will be five sages that will succeed you
in the profound Teaching." 
There is a legend that after this, birds no longer carried flowers to Master
Farong. 
After this transmission of Chan to Farong, the Fourth Ancestor returned to
Mount Shuangfeng and remained there for the rest of his life. 
After taking this Dharma seat, Master Farong's teachings flourished
widely.
 
 
See more at: 
PDF: <a href="ChanNotes.pdf" target="_blank">Notes on
Chan</a> 
 


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