草本閣

帶著堅信的心上座，帶著智慧的心下座。

==
昨天，再把解脫大道重翻，
其實，如果沒有對於心的相貌有所了解，
真的不會趣入修法。

寫著這個東西，來勉勵自己。

第十四篇女弟子－－巴達朋的故事

譯者:張澄基

敬禮上師。

一天，密勒日巴尊者動念要到北馬雪山去修行。當他行至絳境的格巴勒尋時，其時已屆秋收的季節，村民都忙著收割稼禾。有一個約十五歲的絕美少女，圓滿具足智慧空行母①的各種象徵。她正領導著許多村民在收割農物。

密勒日巴進前說道：「施主！請你施捨我一點食物吧！」

少女說道：「瑜伽行者啊！請你先到那所大房子的門口去等我一下，我很快就會來的。」

尊者就依言走到大屋的門前，用手仗把大門推了一下，門就向內開了一個縫。立時從屋中跳出一個衣著敝陋的老太婆來，手中緊抓著一大把煙灰，怒聲喝道：「窮要飯的遊方瑜伽士！夏天的時候你們來討牛奶和酥油，冬天你們就來討糧食回去作酒喝！從來沒有看見你們在一個地方長期安份的住下來的！你是不是看見無人在家，想趁機來偷竊我女兒和媳婦的首飾珍寶來了！嗯？！」她那怒顫的身體，微微的發著抖，一面說著話，一面就憤怒不息的準備將手中緊握的那一大把煙灰向尊者的臉上撒去！尊者

說道：「老婆婆喲！你朝我臉上撒灰的時間充裕得很！請稍等一下，先聽我密勒日巴唱一首歌，唱畢你再撒灰不遲！」於是他就對老婆婆唱了一首

「九種進諫歌」：

「天道在上享快樂，三塗居下受煎熬，此三潛力集汝身，

噫戲！怒慍老媽婆！憤恨佛法究為何？

汝應善觀汝自心，汝應修行正佛法，速覓合格之上師，依仗於彼修正法。

深可憐憫老媽婆！捫心思維試自問：

昔日初嫁至此時，曾料今日如斯耶？

晨曦未明昏暗時，眾人未醒汝先起；夜深眾人已入夢，汝猶摸索尋己榻；

白日無窮家務事，辛勤終日難了事，此三疲勞集一身，汝實無酬之奴婢！

汝應善觀汝自心，汝應修行正佛法，速訪合格之上師，依仗於彼修正法。

若依我言而修行，改頭換面成另人。

全家之主第一要，錢財利息第二要，不可缺少之子姪，是為心頭第三要，

汝縱珍惜此三者，他人視汝如棄物；

汝應善觀汝自心，汝應修行正佛法，速訪合格之上師，依仗於彼修正法。

平日自審善思量，如是行持得益否？

若能獲得不惜偷，不能獲得寧攫搶，爭鬥不顧死或傷，此三全聚汝一身，

怨恨滿心老媽婆！與敵打鬥爭搶時，瞋憤怒火沖天際；

汝應善觀汝自心，汝應修行正佛法，速訪合格之上師，依仗於彼得解脫，

試觀吾言真實否﹖

談論女人之是非，是汝生平第一好；

庇護子姪之短長，是汝生平第二好；

天南地北扯閒天，是汝生平第三好，行此三事汝心歡，忍耐柔和異平時！

汝應善觀汝自心，汝應修行正佛法，速訪合格之上師，依仗於彼修正法，

若依我言而行持，定從繫縛得解脫。

起立之狀如拔橛，走時蹣跚如鵝擺，坐時膨冬似地震，此三衰態集汝身，

可憐殘邁老媽婆！幻身纏累實可哀！

汝應善觀汝自心，汝應修行正佛法，速訪合格之上師，依仗於彼修正法；

若依我言而行持，定從繫縛得解脫。

皮膚全鬆盡皺紋，血枯肉絕骨嶙峋，半聾半痴半殘跛，此三衰相集汝身，

滿臉雞皮老媽婆！

汝應善觀汝自心，汝應修行正佛法，速訪合格之上師，依仗於彼修正法；

若依於彼修正法；若依我言而行持，定從繫縛得解脫。

殘食冷肴以為食，襤褸粗褐以為衣，樹皮四疊以為床，此三一時聚汝身，

深可憐憫老媽婆！似人非狗實可哀！

汝應善觀汝自心，汝應修行正佛法，速訪合格之上師，依仗於彼修正道；

若依我言而行持，定從繫縛得解脫。

往生善趣解脫者，寥寥可數如晨星，墮落三途惡道者，如蠅萬千趨腐肉；

可憐愚痴老媽婆！汝神即將脫軀去，日復一日近死期，捫心自問臨終時，

亦能安然無懼乎？

汝應善觀汝自心，汝應修行正佛法，速訪合格之上師，依彼修行得解脫。」

尊者的慈悲和他動人的歌曲，深深的感動了這位老太婆，她對尊者不

由自主的生起了信心；她的怒氣全消，全身也都鬆弛了下來，手中握著的

那一把煙灰，也不自覺地從手指縫間落在地上。她回想生平過去的種種，

心裏十分懊傷，眼淚漱漱的流了下來。正在這個時候，適才在田中遇見尊

者的那位姑娘走進屋來。她看見這情景，就對密勒日巴說道：

「瑜伽行者，你真是一位了不起的學佛人呀！居然會毆打一個老太婆麼？有什麼理由

呀？！」

老婆婆立即說道：「姑娘！你莫要冤枉他！他並沒有打罵我，倒是我先向他辱罵，他卻向我宣講了我從未聽過的佛法大道理，使我想起自己的愚昧，多年棄置正法於不顧，因此心中十分感動和悔恨，不禁流下淚來。

唉！姑娘啊！你和我不一樣。你既年輕又富有，又有信心，這位師傅就是密勒日巴，你應該向他恭敬承事，請示法要和口訣，不要失去機會啊！」

那名叫巴達朋的女孩對尊者說道：「這樣說來，你們兩個人都真是很了不起啊！瑜伽行者，你若是密勒日巴，我見到一面就是積福了。你如果對聽法者講述您的傳承故事，您的徒眾就會生起不移的淨信，並且聽說還能轉變人的心意，所以請您慈悲對我講一下您的傳承好嗎？」

密勒日巴忖道：「這是一個與我有緣的弟子，應該予以度化。」於是就唱了下面這首歌，講述他的傳承。

「法身普賢王如來②，報身莊嚴金剛持③，化身釋迦牟尼佛④，

我此傳承具三佛；何處有緣之弟子，前來皈依我傳承？」

巴達朋說道：「你的傳承真是十分稀有，好似雪山為一切眾水之源『流出所有善法』。聽說你們學佛的人有一種所謂的『外緣指示』上師，依賴這種上師可以確實證悟內心的無生法身⑤。請問您自己所依止的根本上師是怎樣的一個人？」

密勒日巴說道：「我的根本上師是這樣的。」於是唱道：

「由外方便示正見，是為我之外上師；

由內指示內明體⑥，是為我之內上師；

指示心體如實性⑦，是為真實之上師；

三種上師我皆具，何處有緣之弟子，前來皈依我上師？」

巴達朋說道：「您的這些上師，真是稀有殊勝！就像在一條金鍊上穿著一串明珠一般。但請問在您問法以前，他們傳授您什麼灌頂呢？」

密勒日巴答道：

「置瓶於頂傳瓶灌⑧；指示自身即佛身，

二無差別是內灌⑨；

開顯心性本來面⑩，是為真實無上灌；

此三灌頂我全具，何處有緣之弟子，前來請授此三灌？」

巴達朋說道：「這些灌頂實在非常深奧，如獅王出現，群獸懾伏。但請問得了灌頂以後，聽說還有一個名叫『引導光明入道』之口訣。那口訣如何去求呢？」

密勒日巴尊者道：

「聞思修是外引導；澈澄明體至究竟，如是指示內引導；

覺受證解無離合，水乳融一真引導，此三引導我皆具；

何處有緣之弟子，前來請授此引導？」

巴達朋說道：「您的這些引導法就像明鏡一般，反映影像歷歷如真。但是聽說在得到這些引導以後，尚需要到山中去住茅蓬修行，這些修行又是怎麼回事呢？」

密勒日巴答道：

「深山險地無人處，獨居茅蓬是外修；不顧此身如棄物，了無牽掛是內修；

惟一實相之底蘊，深觀決斷最勝修，三種修持我全具，

何處有緣之弟子，前來請問此法要？」

巴達朋說道：「這些修持就像翱翔於天空中的大鵬一樣，懾伏一切鳥禽之屬，實在是稀有難得！但我聽說瑜伽行者們，在修持時於適當之時機會用一種『呸』⑪字訣來入道。請您把『呸』字訣替我講述一下吧！」

密勒日巴答道：

「妄念洶湧紛沓時，攔腰斬斷用外呸；

自心昏昏闇闇時，明朗震醒用內呸；

安住實相無修整，是為真實最勝呸，此三口訣我全具；

何處有緣之弟子，前來請問此法要？」

巴達朋問道：「這個『呸』字訣真正非常殊勝，就如像國王的諭敕和軍令一樣，速能成辦各種大事；但這樣修行又會發生什麼覺受呢？」

密勒日巴道：

「無有整治大寬廣，能生遍滿之覺受，此為修行之根因；

無有整治惺惺去，出生光明之覺受，此為修行之道相；

無有整治法爾性，出生現量大手印，此為修行之果德；

此三覺受我全具；何處有緣之弟子，前來請問此法要？」

巴達朋道：「你說的這些覺受像皓日在無雲晴空中照天下，使一切物體都明亮了，實在很了不起！但這些覺受生起後，你又得到些什麼決定的信解呢？」

密勒日巴道：

「通達無神亦無鬼，我於見地得決信；現證無緣無散亂，我於修道得決信；

心無希求及疑懼，我於果地得決信；見修果訣我全具，

何處有緣之弟子，前來請問此法要？」

巴達朋聽到這裏，突然心中對尊者生起了極大的信心，立刻雙膝跪下，全身伏地，作大禮拜，頭觸尊者之足。然後起身迎接尊者入宅，恭敬承事，圓滿供養。她於是對尊者說道：「師傅啊，過去我因無明之蔽障，全然不是真心的想學佛法，現在請你收我作一徒僕，慈悲傳授給我法要和口訣吧！」巴達朋因遇見尊者，乃真正的反省到自己以往的驕慢過失。於是她才真心誠意的向尊者求法，隨即唱道：

「噫戲！最勝上師寶，諸佛化身人中尊！

愚癡無知無明我，生此惡世罪業深；

夏日火力透雲層，浮雲飄飄偶作蔭，我雖遍覓清涼地，踏遍大地無處尋；

冬日風雪極酷寒，傲霜美花間綻發，愧我心怯無慧眼，未識何處尋芳跡；

惡業習氣緊纏身，我慢障眼視不清，未識眼前瑜伽士，竟是成就人中尊！

俗女生平無可述，宿業感此卑劣身，煩惱罪障覆蔽我，未見自心佛圓成，

心乏大勇堅毅力，忘懷正法混光陰，偶或亦思修正法，懶怠蹉跎至如今！

可憐娑婆之女人，幸運若生富貴家，此命由人不自由；

不幸若生貧苦家，終生伴侶難找尋；

丈夫面前尋自殺，恩重父母棄腦後，慾望絕大忍耐小，專長怨咒與罵人，

閒話是非擅搜集，離間夫婦最拿手，慳吝成性少施捨，美食珍寶自享受，

一向不念死無常，如影隨形罪難消，噫吁！我今誠懺悔！

衷心一意向佛道，願祈慈悲傳授我，易解易行之法要。」

密勒日巴聽了非常高興，以歌答曰：

「賢善女徒巴達朋，所言女子之過患，聞後令我難酬答。

我若讚揚汝所說，豈不增長汝嬌慢？

我若貶責所說義，汝心難免生瞋恚；

我若直說真實語，豈不直錐汝痛處？

虔心且聽老密歌：

清洗面容之染污，爭如清洗心中垢？不作矯揉偽君子，爭如安處卑下位？

棄置溫順之丈夫，爭如依止具相師？捨棄此生之作為，爭如修行得成就？

斷捨財物及慳吝，爭如廣行大布施？

汝乃靈巧小女郎，舌如雲雀狡如鼠，巧言善辯雖悅耳，修學佛法甚艱難！

汝乃靈巧小女郎，略如市集之滑商，心計多謀誠有餘，修學佛法恐未足！

汝若決心學佛法，步我後塵效我行，依訣修持住深山！」

巴達朋聽了，又向尊者說道：

「至尊上師仁波且⑫，與汝相遇得大利，我乃福薄無暇女，

晝間百事待處理，夜間沉昧睡昏昏，終日辛勞為衣食，何有閒暇修正法？」

尊者說道：「你若真正的想修持佛法，就必須認清世間的作為皆是修

行之仇敵要決心予以拋棄！」於是就唱了一首「四種捨棄歌」：

「幸運姑娘巴達朋，有福具信之弟子，且聽老密至誠歌。

來生旅途長於今，旅途食糧妥籌未？

旅途食糧若未備，今生極宜行布施，應識慳吝為怨敵，慳施猶如餵瘋狗，

為求利益反遭害，知此速應斷慳貪！

幸運姑娘巴達朋，來生之事黑如漆，遠較今生更迷濛，應備明燈照黑暗。

而今燈燭若未備，應修法身光明法，闇痴貪睡是怨敵，求彼利益反得害，

應知痴惱是仇敵，知者應斷痴煩惱！

幸運姑娘巴達朋，來生可怖勝今生，來生遙遠路途上，應覓知心之伴侶，

最勝伴侶是佛法，汝應勤修善逝教⑬。

親眷何異諸仇敵，無非礙道障法者，欲得利益反為害，知己應捨諸親眷！

幸運姑娘巴達朋，來生險途勝今生，汝應速覓好雄駒，最勝雄駒是精進，

精進能生眾功德，懈怠是汝真仇敵，能生百害無一益，應斷攬惰與懈怠！」

巴達朋說道：「師傅啊！我實在對來生的資糧從未準備過！現在我決定要為此事努力，請慈悲教導我的修行方法吧！」

她非常虔誠的向尊者請求。密勒日巴見了非常高興，於是對她說道：

「你如果全心全意的決心修道，在我這個承傳中，不必易名剃髮或出家，

亦能一樣的成佛。」於是就唱了一首「四喻五義修心訣」的歌向她開示：

「幸運姑娘巴達朋，有福具信之弟子，且聽老密說法要：

取喻周遍之虛空，廣大遍滿離中邊，汝應觀心如虛空，無有方所離邊際。

取喻空中之日月，光明普照離遮闇，汝應觀心如日月，光明昭昭極炳曄。

取喻面前之山嶺，堅固不移無動搖，汝應觀心如山峨，堅固安住離動盪。

取擬大海為譬喻，深廣無底難可測，汝應觀心如大海，深深無底亦無邊，

汝應如是觀自心，離諸分別與尋伺。」

於是尊者就傳授了巴達朋修身和修心的各種口訣，命她去修行。過了

不久，巴達朋產生了許多美妙覺受和證解。為了除怯心中的疑惑和障礙，

她來到密勒日巴面前請示，唱了下面這首歌：

「至尊勝妙上師寶，諸佛化身人中尊！

我觀虛空雖安樂，想及雲霧心不適！祈示如何觀雲霧？

我觀日月雖安樂，想及星曜心不適！祈示如何觀星曜？

我觀山領雖安樂，想及草木心不適！祈示如何觀草木？

我觀大海雖安樂，想及波濤心無適！祈示如何觀波濤？

我觀自心雖安樂，妄念起時感不適！祈示如何觀妄念？」

密勒日巴聽了，知道她是真正在修行中產生了覺受與疑問，為了除遣

她的疑惑和增進她的覺受，密勒日巴說道：

「噫！善哉問也⑭！幸運姑娘巴達朋。具信弟子當諦聽：

汝觀虛空若安樂，應知雲霧起於空，虛空遊戲之變化，即於虛空而安住！

汝觀日月若安樂，應知星曜不離彼，乃是日月之返照，即於光明而安住！

汝觀山嶺若安樂，應知草木不離山，皆為山力所顯現，即於不動而安住！

汝觀大海若安樂，應知波濤不離海，大海興用所變化，即於廣大而安住，

汝觀自心若安樂，應知妄念不離心，無非心變之遊戲，即於心性坦然住！」

巴達朋依照指示而修，深觀自心法性之實相，終於即生得大成就。最

後她離開此世時，舉身騰空，手搖鈴鼓⑮，樂聲遍空，即此肉身往生空行

淨土⑯。在密勒日巴的眾大弟子中，她是「領袖女眾的」四大姐妹之一。

這是密勒日巴在絳地的格巴勒桑處遇見女弟子巴達朋的故事。

﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋﹋

本篇註解

①空行母不僅指密乘之護法天女，任何具足密宗根性之女人，亦可以稱為

空行母，或具有空行種性的人。

②法身普賢王如來--此處密師似用紅教的說法，以本初普賢王如來表示法

身。普賢王如來普賢二字與大乘之普賢菩薩相同，似有深長之象徵意

義。

③金剛持--西藏朗達爾瑪王滅佛法後之後期西藏佛教之各派，如嘎居派、

薩迦派、格魯派等，皆稱為新派密教。此與舊教或寧瑪派相對而言之

，新派密乘皆稱一切密法均由金剛持佛傳出。

④化身釋迦牟尼佛--釋迦牟尼依大乘說，乃是化身佛，其清淨報身乃毘盧

遮那佛，或大日如來，如華嚴經所言者。但小乘佛法則不承認法、報

、化三身之說。

⑤無生法身--無生，即諸法本來不生之意，凡夫所見諸法生滅乃屬幻境。

此「無生理」即是空性或實相，亦即佛之法身。

⑥明體--心之本性明朗而空寂，大手印稱之為「明體」。

⑦如實性--如實之性，即如其實相之性也。

⑧瓶灌頂--無上密宗之第一步，初入門之灌頂，說明修本尊及壇城之觀法

。見第一篇註六。

⑨內灌頂--無上密宗之第二步，說明修氣、脈、明點及六種成就法。

⑩心性本來面--心性本來圓成，不假造作及一切有為，當下具足。本來面

目之語，禪宗亦處處用之。

⑪呸字訣--於習定時偶高呼一聲「呸」字，能斷妄念之流，開顯光明。此

種修法亦不得已而為之者耳，自己呼「呸」，不如別人呼「呸」來得

好，突然、離作意，效果較大也。

⑫仁波且--寶貝之義。

⑬善逝--即如來，或佛陀。

⑭原文無此句，但含意有此，此為譯者所加，使情境較為生動。

⑮鈴、鼓--密乘行人，修儀軌時，皆用鈴、鼓作樂，為一種密乘之表記也

。

⑯空行淨土--密乘之淨土亦稱為空行淨土，淨土中人皆為空行種性故。男

者又稱勇父，女者稱勇母或空行母。

OmMaNiPadMeHung

平錯旦曾合十

---

「忘卻自己的利益，多關懷他人的福祉。」

羅侯羅勸誡說：「視別人比你自己更重要。執著自我是不滿足和痛苦的根源，征服自私自利的兩面巨魔！一個單獨的自我也不過是另一種的幻想。」

「因此，有誰能逃離輪迴而達到涅槃呢？如果你愚眛地逃離輪迴而追逐涅槃，要得到絕對的解脫是很困難的。最好是超越這二元對立的觀念，了悟到無分別，使一切事務達到圓滿。寂靜常樂是可以獲得的，不要忽視了它。」

TAG: 禪
==
〈心銘〉（隋牛頭法融）

心性不生，何須知見。本無一法，誰論熏煉。往返無端，追尋不見。
一切莫作，明寂自現。前際如空，知處迷宗。分明照境，隨照冥蒙。
一心有滯，諸法不通。去來自爾，胡假推窮。生無生相，生照一同。
欲得心淨，無心用功。縱橫無照，最為玄妙。知法無知，無知知要。
將心守靜，猶未離病。生死忘懷，即是本性。至理無詮，非解非纏。
靈通應物，常在目前。目前無物，無物宛然。不勞智鑒，體自虛玄。
念起念滅，前後無別。後念不生，前念自絕。三世無物，無心無佛。
眾生無心，依無心出。分別凡聖，煩惱轉盛。計較乖常，求真背正。
雙泯對治，湛然明淨。不須工巧，守嬰兒行。惺惺了知，見網轉迷。
寂寂無見，暗室不移。惺惺無妄，寂寂明亮。萬象真常，森羅一相。
去來坐立，一切莫執。決定無方，誰為出入。無合無散，不遲不疾。
明寂自然，不可言及。心無異心，不斷貪淫。性空自離，任運浮沉。
非清非濁，非淺非深。本來非古，見在非今。見在無住，見在本心。
本來不存，本來即今。菩提本有，無須用守。煩惱本無，無須用除。
靈知自照，萬法歸如。無歸無愛，絕觀忘守。四德不生，三身本有。
六根對境，分別非識。一心無妄，萬緣調直。心性本齊，同居不攜。
無心順物，隨處幽棲。覺由不覺，即覺無覺。得失兩邊，誰論好惡。
一切有為，本無造作。知心不心，無病無藥。迷時舍事，悟罷非異。
本無可取，今何用棄。謂有魔興，言空象備。莫滅凡情，唯教息意。
意無心滅，心無行絕。不用證空，自然明徹。滅盡生死，冥心入理。
開目見相，心隨境起。心外無境，境外無心。將心滅境，彼此由侵。
心寂境如，不遣不拘。境隨心滅，心隨境無。兩處不生，寂靜虛明。
菩提影現，心水常清。德性如愚，不立親疏。寵辱不變，不擇所居。
諸緣頓息，一切不憶。永日如夜，永夜如日。外似頑囂，內心虛真。
對境不動，有力大人。無人無見，無見常現。通達一切，未嘗不遍。
思維轉昏，迷亂精魂。將心止動，轉止轉奔。萬法無所，只有一門。
不入不出，非靜非喧。聲聞緣覺，智不能論。實無一物，妙智獨存。
本際虛衝，非心所窮。正覺無覺，真空不空。三世諸佛，皆乘此宗。
此宗毫末，沙界含容。一切莫顧，安心無處。無處安心，虛明自露。
虛靜不生，放曠縱橫。所作無滯，去住皆平。慧日寂寂，定光明明。
照無相苑，朗涅槃城。諸緣忘畢，詮神定質。不起法座，安眠虛空。
樂道恬然，優游真實。無為無得，依無自出。四等六度，同一乘路。
心若不生，法無差互。知生無生，現前常住。智者方知，非言詮悟。

Translation of the Text
心銘
Mind Inscription
Translated by Henrik H. Sorensen

心性不生何須知見 The nature of the mind is un-born. Why should it be necessary to know this?
本無一法誰論薫錬 Fundamentally there is not one single phenomenon; who then can speak about defilement and purification?
住返無端追尋不見 There is no end to coming and going, and no matter how much one seeks, one will never realize it!
一切莫作明寂自現 When everything is inactive, then the bright stillness will manifest by itself.
前際如空知處迷宗 Before one it will be like emptiness, and thereby one will know how to dispose with confused doctrines.
分明照境隨照冥蒙 Distinguishing clearly the circumstances one will illumine the dark and hidden.
一心有滯諸法不通 If the One Mind1 is obstructed, then all the dharmas2 will not have a penetrating effect.
去來自爾胡假推窮 Spontaneously coming and going, what use is it exhausting oneself?
生無生相生照一同 As life has the mark of the un-born, it will illumine the oneness.3
欲得心淨無心用功 If one wishes to obtain purity of mind, then one must diligently cultivate no-mind.
縱横無照最爲微妙 To have no mental reflections high and low, this more than anything else is the marvelous!
知法無知無知知要 One will know the dharma (the Buddha's teaching) through non-knowing, as this non-knowing will know the essentials.
將心守靜猶未離病 By grasping the mind and maintaining stillness4, one will still not be able to leave behind the sickness (of clinging)5.
生死忘懷即是本性 In life and death one must forget that which one is attached to, then there and then the fundamental nature (will manifest, shine forth etc.).
至理無詮非解非纏 The highest principle has no explanation, (one will be able to attain to it without) getting rid of anything and without restraining oneself.
靈通應物常在自前 Spiritual penetration and responding to affairs will constantly take place there and then,
目前無物無物宛然 Before one there will not be a thing, and "not a thing" will be a matter of course.6
不勞智鑒體自虚玄 If you do not strive for the Mirror of Wisdom, then its essence will be wonderously empty of itself.
念起念滅前後無別 Thinking arises and thinking goes away, before and after there is no discrimination.
後念不生前念自絶 The latter thought is not produced as the former is cut off by itself.
三世無物無心無佛 In the Three Worlds7 there is not a thing: neither mind nor Buddha.
衆生無心依無心出 All living beings are (products) of no-mind, and depend upon no-mind to come into existence.8
分別凡聖煩惱轉盛 Discriminating between worldly and holy will cause vexations in abundance.
計校乖常求眞背正 Constantly calculating and making plans amounts to searching for the truth while turning one's back to reality.
雙泯對治湛然明淨 If one puts an end to the two extremes (of being and non-being), then one will be both bright and clear.
不須功巧守嬰兒行 It is not necessary to observe infantile practices diligently.
惺惺了知見網轉彌 Through awareness one will gain knowledge, and when seeing the net (of samsara) one will turn around and stop.
寂寂無見暗室不移 In Sam�dhi there is nothing to be seen, for in a dark room there is no movement.
惺惺無妄寂寂明亮 In awareness there is no falsity, in samaadhi there is clear brightness.
萬象常眞森羅一相 The myriad shapes are all true, all having the majestetic one characteristica9
去來坐立一切莫執 Going and coming, sitting and standing be grasped.
決定無方誰爲出入 With no fixed place, who (can be said) to come and go?
無合無散不遲不疾 No coming together and no breaking up, neither slowly nor hasty.
明寂自然不可言及 The bright stillness is selfso and words speak about it!
心無異心不斷貪淫 If in the mind there is nothing different from the mind, one does not have to stop desire.
性空自離任運浮沈 As its nature is empty, it will disappear if it is allowed to drift on.
非清非濁非淺非深 Neither pure nor defiled, neither shallow nor deep.
本來非古見在非今 Originally the past is not, and just now, the present is not!
見在無住見在本心 Just now there is non-abiding and that is the original Mind.10
本來不存本來即今 When one does not hold on to the origin, then the origin will be present.
菩提本有不須用守 Bodhi originally is, (that is why) it is not necessary to maintain it.
煩惱本無不須用除 Vexations are fundamentally non-existing, therefore it is not necessary to do away with them!
靈知自照萬法歸如 The spiritual wisdom shines forth by itself, and the myriad phenomena return (to the source).
無歸無受絶觀忘守 Nothing to revert to and nothing to receive. Cut off opinions and forget about the precepts!
四徳不生三身本有 The Four Virtues11 are un-born, and the Three Bodies are fundamentally existing.12
六根對境分別非識 The Six Roots13 (just) face the circumstances and (clear or direct) perception has nothing to do with consciousness.
一心無妄萬縁調直 Then the mind will have nothing wrong and the ten thousand causes will directly harmonize.
心性本齊同居不攜 The mind and the feelings are basically of the same source, they coexist without interfering with each other.
無生順物隨處幽棲 The un-born is in accordance with phenomena, together they dwell and rest in the dark.
覺由不覺即覺無覺 Enlightenment comes from that which is not enlightened, therefore enlightenment is non-enlightenment!
得失兩邊誰論好惡 Gain and loss are like the two sides of a coin. Who can then speak about good and bad?
一切有爲本無造作 All that is caused, is originally the product of the un-born.
知心不心無病無藥 The knowing mind is not the Mind, (the true Mind is something which) neither disease nor medicine can effect.
迷時捨事悟罷非異 In times of confusion just let things go their way, because when awakening is accomplished, they will not be different (from your self).
本無可取今何用棄 Fundamentally nothing can be grasped; now what will you throw away?
謂有魔興言空象備 Speaking of existence is to give in to demons, for with words empty images arise!
莫滅凡情唯教息意 Do not wipe out worldly feelings. The only teaching that you should be concerned about, is how to do away with ideas!
意無心滅心無行絶 Ideas will be annihilated by no-mind, and mental states will be cut off by non-activity.
不用證空自然明徹 There is no use trying to verify emptiness, spontaneously it will shine forth!
滅盡生死冥心入理 Extinguishing both life and death, the profound Mind enters the (ultimate) principle.
開目見相心隨境起 Just open your eyes and behold the forms, letting your mind go along with the arising circumstances.
心處無境境處無心 If the mind abides in no-circumstances, then the circumstances abide in no-mind.
將心滅境彼此由侵 Then when the mind is about to annihilate the circumstances, they will go along with the annihilation.
心寂境如不遣不拘 The mind will be quiet and the circumstances just the same. One will neither have to let go nor to hold on.
境隨心滅心隨境無 When circumstances go along with the mind they will be extinguished, and the mind which follows circumstances is nothingness.
兩處不生寂靜虚明 Both abide in the un-born, still purity and empty brightness!
菩提影現心水常清 Awakening appears like a shadow in the mind's water, which is constantly clear.
徳性如愚不立親疎 The nature (or disposition) of the virtuous is like stupidity, for it does not set up any separation between this and that.
寵辱不變不擇所居 They are not moved by either grace or dishonour, and do not choose a (fixed) place to dwell.14
諸縁頓息一切不憶 If all causes are put to rest, then one will cease to worry about them!
永日如夜永夜如永 If one does not discriminate, then an eternal day can be like a night, and an eternal night can be like a day.15
外似頑　内心虚眞 When seen from the outside it seems as if one is wayward and stupid, however within, the mind is vacant and in communion with reality.
對境不動有力大人 Adverse conditions will not move one, and one will have the power of an accomplished being.
無人無見無見常現 There will be neither seer nor the seen, then that non-seeing will be perpetually manifested.
通達一切未嘗不　 Penetrating everything, constantly being everywhere.
思惟轉昏汨亂精魂 Thinking will cause confusion, and confusion will give rise to all kinds of emotions.
將心止動轉止轉奔 If by grasping the mind one tries to stop agitation, then with this movement the mind will be even more active.16
萬法無所唯有一門 The myriad phenomena have no base, there is only the One Door.17
不入不出非靜非喧 This is the door of neither entering nor leaving, of neither stillness nor disturbance.
聲聞縁覺智不能論 The wisdom of 'Sr�vakas and Pratyeka-buddhas can not fathom this.
實無一物妙智獨存 In reality not one thing exists, the wonderful wisdom alone remains. Circumstances are fundamentally empty.
本際虚沖非心所窮 It is not something which the mind can exhaust.
正覺無覺眞空不空 True enlightenment is non-enlightenment, and real emptiness is not empty!
三世諸佛皆乘此宗 All the Buddhas of the Three Times18 teach this doctrine.
此宗毫未沙界含容 This teaching is like a particle of dust, worlds as numerous as sandgrains in the Ganges are contained therein!
一切莫顧安心無處 If one does not occupy oneself with everything, then the peaceful mind will have nowhere to abide.
無處安心虚明自露 The peaceful mind will be non-abiding, and the empty brightness will manifest by itself!
寂靜不生放曠縱横 The quiet stillness is un-born, and one will be free to roam in all directions.
所作無滯去住皆平 Whatever one does there will be nothing to obstruct one. In motion and in rest, all will be equal.
慧日寂寂定光明明 The sun of prajn� is still, the light of sam�dhi is bright;
照無相苑朗涅槃城 (They are) the bright park of no mark (laksana) and the clear city of nirv�na.
諸縁忘畢詮神定質 In all causes one should be un-mindful of the fruit; it can be likened to the quality of the spiritual sam�dhi.
不起法座安眠虚室 Do not set up platforms for teaching; but take a peaceful nap in an empty house.19
樂道恬然優遊眞實 One will find happiness in the Way, with plenty of space to roam about in True Reality.
無爲無得依無自出 Nothing to do, nothing to obtain, and depending upon nothing, the self will manifest.
四等六度同一乘路 The Four Virtues20 and the Six Par�mit�s21 all belong to the path of the One Vehicle.
心若不生法無差互 When the mind in this way is not produced, then all the phenomena also will not be wrong.
知生無生現前常住 Knowing that life is un-born, before one it will constantly remain thus.
智者方知非言詮悟 Those with wisdom will know this, but no amount of words can explain this kind of awakening!
Notes
(In Sorensen's article (v.s.), these correspond to the notes 54-74.)
1 The Buddha Mind or Buddha Nature (fo-hsing 佛性).
2 The various Buddhist methods and teachings.
3 Meaning that life as such is manifesting the un-born or absolute. This has been presented in the Prajn�p�ramit�hrdaya S�traa (Nsin ching, T.250) in the following words: "Form is emptiness, emptiness is form."b [a 般若波羅蜜多心經 b 色即是空、空即是色]
4 A type of meditation practice common in the Northern Ch'an School of Shen-hsiuc (605-706 A.D.). This method is called shou-hsind (observing the mind). [c 神秀 d 守心]
5 If one practices in this way, according to Fa-junge one will still be subject of dualistic thinking. [e 法融]
6 The realization of suchness (tathat�f). [f 如]
7 1) The world of desireg, 2) the world of formh and 3) the world of no-formi (the formless world). [g 欲界 h 色界 i 無色界] 8 This is the so-called dharmadh�tu-originationj, a cardinal doctrine in the "Hua-yen ching"k. [j 法界性起 k 華嚴經]
9 The one characteristicl or the one mark is suchness. [l 一相]
10 The essential nature, the Buddha Mind.
11 1) Permanencem, 2) joyn, 3) personalityo and 4) purityp. These Four Virtuesq were expounded by the Buddha in the Mah�parinirv�na S�trar. (T. 374). They are attributes of the Buddha Nature. [m 常 n 樂 o 我 p 淨 q 四徳 r 大般涅槃經]
12 l) Dharmak�yas, 2) Sambhogak�yat, 3) Nirm�nak�yau. [s 法身 t 報身 u 應身]
13 1) Eyev, 2) earw, 3) nosex, 4) tonguey, 5) bodyz and 6) mind (consciousnessaa). [v 眼 w 耳 x 鼻 y 舌 z 身 aa 意] 14 This is a very orthodox "Indian" description of the correct behavior of a Buddhist ascetic. It is said that some of the Niu-t'ou masters roamed about living in the woods never settling down in a temple. The master Niao-k'e Tao-linab (741-824) is one such example. [ab 鳥彙道林]
15 The meaning here is not quite clear to the translator.
16 Again a critique of the Northern Ch'an practice of shou-hsinac. [ac 守心]
17 The direct perception of the un-bornad. [ad 不生]
18 Past, present and future.
19 This is tandem with the statement in note 14.
20 See note 11.
21 The Six P�ramit�sae: 1) D�naaf (the perfection of giving), 2) 's�laag (the perfection of the discipline), 3) ks�ntiah (the perfection of patience), 4) v�ryaai (the perfection of zeal or perseverance), 5) dhy�naaj (the perfection of meditative absorbtion) and 6) prajn�ak (the perfection of trancendental wisdom). [ae 六度、六波羅蜜 af 檀那 ag 戒、尸羅 ah 忍辱 ai 精進 aj 禪、禪定 ak 慧、智慧、般若]


An Analysis of the Hsin Ming
The following is an analysis of the Hsin Ming by Henrik H. Sorensen.
This article can be also found in the following site:
http://sino-sv3.sino.uni-heidelberg.de/FULLTEXT/JR-JOCP/henrik.htm

The "Hsin-ming" Attributed to Niu-t'ou Fa-jung
By Henrik H. Sorensen
Journal of Chinese Philosophy Vol.13 1986, pp.101-120
Dialogue Publishing Company, Honolulu, Hawaii, U.S.A.
In the thirtieth chapter of the celebrated Ch'an Buddhist collection "Ching-te ch'uan-teng lu"a (1) one finds a number of short texts of the g�tha (chia-t'ab) type (2) composed by various Ch'an masters. Among these often highly abstruse "songs" (kec) is included one called "Hsin-ming"d (Mind Inscription), (3) which is attributed to Fa-junge (594-657), (4) the First Patriarch of the early Ch'an Buddhist denomination commonly known as the Niu-t'ou Schoolf after the name of the mountain where the master dwelt. (5) Before going on to a discussion of the text and its contents let us first take a brief look at the author and iris brand of Ch'an Buddhism. [a 景德傳燈錄、景徳伝灯録 b 伽他 c 歌 d 心銘 e 法融 f 牛頭宗]
Traditionally Fa-jung is regarded as a direct disciple of Tao-hsing (580-651), (6) the fourth Patriarch of Chinese Ch'an tracing its line of transmission back to Bodhidharmah (d. ca. 538 a.d.), (7) but recent research has shown several problems concerning the verification of this claim. (8) In Fa-jung's oldest biography to be found in Tao-hs�an's (596-667) (9) Hs� kao-seng ch'uani (10) nothing whatsoever is mentioned about Tao-hsin, and in Tao-hsin's biography contained in the same collection, we find no mentioning of Fa-jung either. (11) The earliest claim connecting Fa-jung with the Fourth Patriarch first comes across in the memorial inscription Jun-chou He-lin Ssu ku Ching-shan Ta-shih pei-mingj (12) dedicated to the Niu-t'ou master Hs�an-suk (668-752), (13) composed by the famous literature Li Hual (?-ca. 766). (14) In the memorial inscription on the stele of Hs�an-su's disciple, Tao-ch'inm (714-792) (15) the claim is repeated. (16) As late as 829 the scholar Liu Yu-hsin (772-842) (17) wrote the inscription "Niu-t'ou Shan ti i-tsu Jung Ta-shih hsin-t'a chi"o (18) for the new memorial st�pa for Fa-jung that had been set up on Niu-t'ou Shan following the school's rise to prominence during the second half of the 8th century. (19) All these inscriptions and the later biographies contained in the standard Ch'an collections of the late T'ang-early Sung (9-10th century) such as the "Tsu-t'ang chi"p (20) and the "Ching-te ch'uan-teng lu" (21) all perpetuate the claim making Fa-jung a dharma heir of Tao-hsin. (22) [g 道信 h 達磨 i 續高僧傳 j 潤州鶴林寺故徑山大師碑銘 k 玄素 l 季華 m 道欽 n 劉禹錫 o 牛頭山第一祖大師新塔記 p 祖堂集]
According to Fa-jung's biography in the Hs� kao-seng ch'uan he was of the Wei family and a native of Yen-lingq in Jun-Chour, present day Chen-chiang in the southern part of Kiangsu Province. As a young man he studied Confucianism and Taoism but later he became dis-illusioned with these belief systems and turned towards Buddhism. He first studied under a monk called Kuei Fa-shihs (n.d.) (23) on Mao Shant to the southeast of Nankingu also in Kiangsu. He penetrated the prajn�p�ramit� doctrines of the San-lun Schoolv (24) and later practised the Chih-kuanw ('samatha-vipa'syana) system of the T'ien-t'ai Schoolx. (25) After Fa-jung had become a master in his own right, he went to Jun-chou (Nanking) in 643 and settled in the Yu-hsi Templey on the southern slope of Niu-t'ou Shan. (26) Here he lived in seclusion in a cave behind the temple proper; and it was during this time that he is said to have been visited by Tao-hsin and became his disciple. (27) Following his seclusion in the cave he attracted a large number of followers teaching at several locations in the region. In 657 he passed away at the age of 63. (28) After the master's death the school supposedly was continued by a monk called Chih-yenz (600-677), (29) however it is rather questionable that Chih-yen was a disciple of Fa-jung. In the "Hs� kao-seng ch'uan" there is nothing to substantiate this claim. (30) [q 延陵 r 潤州 s 炅法師 t 茅山 u 南京 v 三論宗 w 止觀 x 天台宗 y 幽栖寺 z 智巖]
The learned Ch'an and Hua-yenaa master Kuei-feng Tsung-miab (780-841) (31) critically treated the doctrines of the Niu-t'ou School in several of his works. Through this characterization one is given an insight into the cardinal teachings of a highly radical madhy�mika (chung-taoac) oriented denomination of Ch'an Buddhism. (32) The hall-mark of this school was an emphasis on "universal emptiness" (hs�-k'ungad) or 's�nyat� in a direct and practical way of application. The basic doctrines of the Niu-t'ou School was summed up by Tsung-mi as follows: [aa 華嚴 ab 圭峰宗密 ac 中道 ad 虚空]
Secondly there is the school of utter annihilation and nondwelling, that is to say all phenomena (worldly and holy inclusive) are all like illusions, completely non-existent. Fundamentally empty stillness does not take its beginning in nothingness; even the wisdom with which one reaches emptiness cannot be obtained. In the sameness of Dharmadh�tu there are neither Buddhas nor sentient beings. Dharmadh�tu is merely a designated name. As the mind does not have any existence of its own, who can speak about Dharmadh�tu? In non-cultivation there is no cultivator and as the Buddha is non-existent there is no Buddha(hood). Let us suppose that there is a Dharma which is higher than Nirv�na, then I say that this would be like an illusion. There is no Dharma that can be grasped, and no Buddha(hood) that can be attained. If there is anything that can be accomplished (at all), then it is all delusion and falsehood. If one is able to penetrate into this, then fundamentally there is not a thing to which the mind can attach. (33)
All phenomena including the Buddhist Dharma are essentially without own being, i.e. they do not possess any inherent mark (faae) of existence and are therefore empty and non-existent. This very lack of inherent existence is at the same time the "nirvanic" imprint on all phenomena, meaning that everything fundamentally is in the absolute state of suchness (chen-juaf). So far there is nothing strange or deviant about the Niu-t'ou teachings, they are quite straight-forward San-lun doctrine. However the practical conclusions reached by Fa-jung and his followers are extreme when seen from the viewpoint of Tsung-mi and other "orthodox" monks. The extreme conclusions concerning the s�ny�ta doctrine as propagated by the Niu-t'ou School can be clearly discerned in the Hsin-ming. Because all phenomena are baseless and illusory it is neither necessary to cultivate any virtues nor to purify oneself. All one needs to do is to maintain a non-clinging mind free of mentation. When this is achieved the illusory phenomena will cease to exert any influence on the adept and he will enjoy direct communion with absolute reality, entering into the highest principle (chih-liag). One of the key-concepts in this enlightenment process is to be unmindful of the feelings (wang-hsingah), which then will result in their natural cessation. As any notion of the employment of up�ya (fang-pienai) is absent from the Niu-t'ou doctrines, it is clear that they tended to overlook perhaps the most vital aspect of the madhy�mika doctrine. This aspect is the two truths (erh-tiaj), i.e. the absolute truth (chen-tiak) and the relative truth (shih-su tial); the Niu-t'ou doctrine paid attention to the absolute level at the expense of the relative level. This one-sided emphasis on emptiness and cessation naturally exposed the school to attacks from other Buddhist monks, causing Tsung-mi to characterize the Niu-t'ou School as one following a doctrine of "utter annihilation and non-dwelling" (min-chueh wu-chiam). (34) Following Tsung-mi the Ch'an master Huang-po Hsi-yunan (d. ca. 850) (35) later criticized Fa-jung for having been unable to grasp the ultimate truth, obviously referring to his supposed onesided understanding of emptiness. (36) [ae 法 af 眞如 ag 至理 ah 忘性 ai 方便 aj 二諦 ak 眞諦 al 世俗諦 am 泯絶無奇 an 黄蘗希運]
So far the Hsin-ming is the only existing text which is directly attributed to Fa-jung. (37) Another text, the Ch�eh-kuan lunao, (38) which the Japanese scholar Yanagida Seizanap holds to be by Fa-jung or at least by one of his close disciples, does admittedly bear close resemblance to the "Hsin-ming" and might very well be a work from Fa-jung's hand. (39) However even though the two texts do not always use identical stockphrases there seems to be little doubt that they are both the product, if not by the same author, then at least by followers of the same type of Ch'an doctrine. Besides the distinct "absolutistic" madhy�mika or San-lun view one of the most pronounced identical features of the texts is the clear "Taoistic" flavour which permeates them throughout. When comparing the doctrinal stances of the two texts one's associations are invariably led in the direction of the "Tao-te ching"aq and the "Chuang-tzu"ar. The concepts of non-action (wu-weias) and no-mind (wu-hsinat) appear several times in both works and the unBuddhist stress on spontaneity (tzu-janau) at the expense of the vinaya (ssu-fenav) is conspicuous. Indeed, whole passages of the "Ch�eh-kuan lun" appear to have been taken right out of the "Tao-te ching". (40) From Fa-jung's biography in the "Ching-te ch'uan-teng lu", most of which is taken up by a dialogue between the master and a certain Prince Po-lingaw (n.d.); we find the same clear San-lun/madhy�mika teaching as the "Hsin-ming" and the "Ch�eh-kuan lun". (41) However it is not possible to assert whether the "Ching-te ch'uan-teng lu" presentation of Fa-jung's teaching really is by him or whether it is a later composition. (42) [ao 絶觀論 ap 柳田聖山 aq 道徳經 ar 莊子 as 無爲 at 無心 au 自然 av 四分 aw 博陵王]
When seen in the light of the "Hsin-ming," the "Ch�eh-kuan lun" and the dialogue with the Prince in "Ching-te ch'uan-teng lu" we might say that Tsung-mi's description and criticism of the Niu-t'ou School's rather extreme 's�nyata view is partly justified. However it is quite clear too that Tsung-mi in his criticism tended to over-look the fact that Fa-jung and his followers included a wide range of standard MaHoyuna doctrines in their Teachings too. In the "Hsin-ming," for example, one finds an obvious use of the doctrine of dharmadh�tu-origination (fa-chieh hsing-ch'iax), (43) and in the Ch�eh-kuan lun one likewise finds influence from the Hua-yen ching (ay) (44) and the Wei-mo chingay. (45) [ax 法界性起 ay 維摩經]
As to the problem whether the "Hsin-ming" is actually by Fa-jung we do not have any definitive proof. All in all we must conclude that there are a number of important points such as style and contents which clearly allow us to associate the text with Fa-jung and the Niu-t'ou School. The close doctrinal resemblance with the "Ch�eh-kuan lun" and Fa-jung's biographical entry in the "Ching-te ch'uan-teng lu" be over-looked. Furthermore the teachings as contained in the "Hsin-ming" correspond closely with Tsung-mi's characterization of the Niu-t'ou School. The main points of doubt concerning the genuiness of the text lies with the facts that it is included in a relatively late Ch'an collection, i.e: the "Ching-te ch'uan-teng lu" from 1004; therefore it might be another example of pious contribution. Secondly, we do not find any reference to the text in earlier Ch'an materials. (46) In this connection it must be noted that the line of thought as presented by the author of the "Hsin-ming" is not very close to that of Fa-jung's supposed master Tao-hsin. Actually it is doctrinally a far cry from the teachings of Tao-hsin as presented in his "Ju-tao an-hsin yao fang-pien fa-men"az, (47) which is a point adding to the argument that Fa-jung probably never had any direct contact with Tao-hsin and his line of transmission. Interestingly the "Hsin-hsin ming"ba (48) attributed to the Third Patriarch Seng-ts'anbb (d. 606) (49) in the Bodhidharma line, has many points in common with the "Hsin-ming", both as regards contents and style. (50) Likewise when reading the "Hsin-ming" one overlook the close affinity which the doctrines of the text has with those of Wu-chubc (714-774) (51) of the Pao-t'ang Schoolbd and with some parts of the teachings of Shen-huibe (670-672) (52) of the Ho-tse Schoolbf. [az 入道安心要方便法門 ba 信心銘 bb 僧璨 bc 無住 bd 保唐寺宗 be 神會 bf 荷澤宗]
The "Hsin-ming" as we have it today exist in two versions. The one used here is that of the "Ching-te ch'uan-teng lu" and the other can be found in the t'ung-shubg collection "Ch'uan T'ang-wen"bh. (53) The two versions do not deviate greatly and some of the different characters in the latter version appear to be misprints. It seems as if the "Ch'uan T'ang-wen" version has been taken from the "Ching-te ch'uan-teng lu" version, however a seperate transmission of the text cannot be ruled out, and in that case the former version might very well be the oldest of the two. [bg 通書 bh 全唐文]
University of Copenhagen
Acknowledgements
I wish to express my thanks to the following people, who in various ways helped me with this article: First my thanks go to Mr. Morten Schlutter of East Asiatic Institute, University of Copenhagen for reading through the manuscript and contributing many helpful suggestions. Next my thanks go to Mr. Poul Andersen, our local specialist in Taoist studies, also of East Asiatic Institute, for his critique and suggestions concerning the translation. Last but not least thanks to Miss Charlotte Rohde of the Royal Danish Library for her painstaking efforts in locating useful material for my study.
Notes
1. T. 2076. Compiled by the monk Tao-yuan (n.d.) from the Fa-yen School in 1004 a.d.. The work was published in 1011 a.d.
2. Ibid.ch. 30, pp. 456c-467a.
3. Ibid. pp.457b-458a.
4. Biography in HKSC (T. 2060) ch. 26, pp. 603c-605b, in CDC ch. 3, pp. 51a53a, and in CTL ch. 4, pp. 227c-228b. For a translation of Fa-jung's biography from CTL see Chang Chung-yuan: Original Teachings of Ch'an Buddhism. N.Y., 1969, pp. 3-11, 17-26. For a modern treatment in Japanese of Fa-jung and his teaching see Hiromine Kinami: Gozu-shu ni Okeru Ichikosatsu. In: IB XXVIII, 1, 1979, pp. 186-87 (1) and IB XXIX, 1, 1980, pp. 146-47 (II). The most comprehensive study so far in a Western language is John R. McRae's The Ox-Head School of Chinese Ch'an Buddhism: From Early Ch'an to the Golden Age. In Studies in Ch'an and Hua-yen, ed. by Robert M. Gimello & Peter N. Gregory, Honolulu, 1983, pp. 169-252. McRae's article contains a very useful review of Japanese studies of the Niu-t'ou School and its doctrines up to ca. 1979.
5. A description of the mountain and its temples including photoes can be found in Buddhist Monuments in China (Shina Bukkyo Shiseki Kinenshu) by Daijo Tokiwa and Tadashi Sekino, Vol. 4, Tokyo, 1937, pp. 17-19. The mountain was visited around the same time as the Japanese, i.e. in the 1920's, by the Danish architect Johannes Pripp-Moller, who described it in his monumental work Chinese Buddhist Monasteries. Copenhagen & London, 1937, pp. 183, 186, 194. A present day note on the mountain is included in Barry Till's In Search of Old Nanking. Hong Kong, 1982, pp. 75-76. 6. Biography in HKSC (T. 2060), ch. 26, pp. 606bc, in CDC ch. 2, pp. 41b-42a, and in CTL (T. 2076), ch. 3, pp. 222b-223a. For a very thorough treatment of this key-figure in early Chinese Ch'an see David W. Chappell's The Teachings of the Fourth Ch'an Patriarch Tao-hsin (580-651). In Early Ch'an in China and Tibet ed. by Lewis Lancaster and Whalen Lai. Berkeley, 1983, pp. 89-129.
7. Biography in HKSC ch. 16, pp. 551bc, CDC ch. 2, pp. 32a-39a, and CTL ch. 3, pp. 217a-220b. For a modern study on Bodhidharma in Japanese see Buny� Matsuda's Bodaidaruma Ron. In IB Vol. XXVII, 2, 1978, pp. 595-600, a critically annotated edition in Japanese of the discourses attributed to Bodhidharma can be found in Seizan Yanagida (ed. & transl.): Daruma no Goroku. Zen no Goroku Series Vol. 1. Tokyo, 1969.
8. See Chappell pp. 103-104, note 11.
9. Biography in SKSC (T. 2061), ch. 14, pp. 790b-791b. He finished compiling the HKSC in 664 a.d.
10. HKSC (T. 2060), ch. 26, pp. 603c-605b. In this work Fa-jung's biography is included in the hsi-ch'an section. A much shorter biography obviously based on the HKSC version can be found in the work Hung-tsan fa-hua ch'uan (T. 2067), ch. 3, pp. 16c-17a, by Hui-hsiang (n.d.). This collection is dated to 667 a.d., and here Fa-jung is represented as a master of the Lotus Sutra, an indication of his close affinity with the T'ien-t'ai School.
11. See note 6 above.
12. TWT ch. 64.
13. Biography in CDC ch. 3, p. 53b and CTL ch. 4, pp. 229bc.
14. Biography in CTS ch. 190 and in HTS ch. 203. For a treatment of Li Hue's Buddhist involvement see the author's MA. Thesis: The Relationship Between Confucian Men of Letters and Buddhist Monks During the Latter Half of the T'ang Dynasty: A Study in Assimilation and Harmonization Between Two Major Spiritual Traditions in China. University of Copenhagen, 1983, pp. 22-26.
15. The title of this inscription is Hang-chou Chin-shan Ssu To-chueh shih pei-ming composed by Li Chi-fu (758-814), CTW Tao-ch'in's biography is in CDC ch. 3, p. 53b and in CTL oh. 4, pp. 230ab. 16. CTW ch. 512.
17. Biography in CTS ch. 160. See also biographical note in CTW ch. 610.
18. In TWT ch.64.
19. This st�pa was built in 774 a.d. during the reign of T'ai-tsung (762-779).
20. A Korean Ch'an (Son) collection of biographies compiled in 952 a.d. by the two Korean monks Chong and Un. For a discussion of this important text see Paul Demieville: Le Recueil de la Salle des Patriarches: Tsou-T'ang Tsi TP LVI, 1-3, 1970, pp. 262-286. 21. See note l.
22. See CDC ch. 3, p. 51a, and CTL ch. 4, p. 227a.
23. For a discussion of the monks under whom Fa-jung studied see Hakuju Ui: Zensh� shi Kenky�. Vol. 2, Tokyo, 1939-43 (reprint 1966), pp. 511-519. 24. One of the earliest structured Buddhist traditions in China based on the madhy�mika philosophy of Nag�rjuna (ca. 3rd cent.). Its status as a school of Chinese Buddhism did not arise until far into the T'ang dynasty. For a discussion of the lineage in the San-lun School see Ry�ko Furusaka: Sanron Gakuha ni Okeru Sosho Mondai. IB XVIII, 2, 1970, pp. 609-10. For treatments of the San-lun thought and history in English see Hsueh-li Cheng: Chi-tsang's Treatment of Metaphysical Issues. JCP 8 (1981), pp. 371-989, and Aaron K. Koseki: The Concept of Practice in San-fun Thought: Chi-tsang and the "Concurrent Insight" of the Two Truths. PEW 31, 4, 1981, pp. 449-466, and: Later Maadhyamika in China: Some Current Perspectives on the History of Chinese Prajnaapaaramitaa Thought. JIABS. Vol. 5,2, 1982. The latter article is a review article of Hirai Shun'ei's monumental work: Chuugoku Hannya Kenky�. Tokyo, 1976.
25. One of the important Buddhist denominations in Southern China during Sui-first half of the T'ang period. The impotance of T'ien-t'ai meditation practices in relation to the formulation of early Ch'an Buddhism has still not been thoroughly investigated, however some aspects have been touched upon in recent Japanese scholarship. See Kenju Komatsu: Makashikan no Hoben. IB XXVI, 2, 1978, pp. 826-828. Toshio Kazama: Makashikan to Nansh�zen no Kankei ni Tsuite. IB XXVIII,1, 1979, pp. 51-55, Keisho Sengoku: Nangaku Eshi no Zenkan. IB XXXI, 1, 1982, pp. 256-58. 256-58, two articles by Hideto Ono: Tendai Kanjin Jikiho no Kenky�. IB XXIX, 1, 1980,pp. 326-332, and Shiki Tendai no Ten Shiso. IR XXIV 1, 1975, pp. 114-118, Rosan Ikeda; Tendai Chigi no Reiho Taikei. IB XXIX, 1, 1980, pp. 37-41, and Kobaku Sakamoto: Tendai ni Okeru Shizen. IB XXXI 1. 1982, pp. 259-262. Important studies in Western languages are Leon Hurvitz: Chih-i, an Introduction to the the and ideas of a Chinese Buddhist Monk. MCB Vol. 12, Bruxelles, 1962; Helwig Schmidt-Glintzer: Die Identitat Der Buddhistischen Schulent und Die Kompilation Buddhistischer Universalgeschichren in China. Wiesbaden, 1982; and Paul Magnin: La Vie et l'Euvre de Huisi (515-577). Publications de l'Ecole Franraise D'extreme-Orient Vol. CXVI. Paris, 1979.
26. See Tokiwa and Sekino pp. 17-19 (also note 5).
27. The first mention of the supposed meeting between Fa-jung and Tao-hsin can be found in Kuei-feng Tsung-mi's Yuan-chueh ching ta-hsu ch'ao (HTC Vol. 14, p. 279b) from 823 a.d. The earlier inscriptions only mention the lineage. See also CDC ch. 3, pp. 51ab. The biographical entry on Fa-jung in CTL mentions that Tao-hsin went to Niu-t'ou Shan in "the middle of the Chen-kuan period" (627-649 a.d.); CTL ch. p. 227a.
28. CDC ch. 3, p. 53a.
29. Biography in HKSC ch. 25, pp. 602ac. See also the above mentioned later stele-inscriptions and the line of transmission as given in CDC ch. 3, p. 53a. 30. This has also been noted by John R. McRae in his The Ox-head School of Chinese Ch'an Buddhism, p. 178.
31. Biography in the stele-inscription "T'ang Ku Kuei-feng hui sh'an-shih ch'uan-fa pei," by P'ei Hsiu (797-870), CSTP ch. 114. For a reprint of the original inscription see "P'ei Hsiu tzu-t'ieh," publ. by Hsi-ch'uan Jen-min Ch'u-pan she, Ch'eng-tu, 1981. See also the biographical entries in CDC ch. 5, pp. 114a-116a and CTL ch. 13, pp. 305c-308b. For a study of the life and Ch'an thought of this important master see Jan Yun-hua: Tsung-mi: His Analysis of Ch'an Buddhism. TP LVIII, 1972; pp. 1-54 for a discussion and complete translation of Tsung-mi's Ch'an-yuan chu-ch'uan chi tou-hsu (T. 2015) see Jeffery Broughton: Kuei-feng Tsung-mi. The Convergence of Ch'an and the Teachings. Ph.D. Dissertation, Columbia University, 1975.
32. T. 2015. p. 402c, HTC Vol. 14, p. 279b, HTC Vol. 110, pp. 436d-437a.
33. Ch'an-yuan chu-ch'uan chi tu-hsu (T. 2015), p. 402c.
34. Ibid. This characterization will appear quite fair when compared with the contents of the Hsin-ming.
35. Biography in CDC ch. 16, pp. 309a-312a and CTL ch. 9, pp. 266abc. For a translation of his yu-lu compiled by P'ei Hsiu, i.e. the Ch'uan-hsin fa-yao (T. 2012) see John Blofeld: The Zen Teaching of Huang Po. London, 1958. 36. Hsi-yun's critique of Fa-jung is found in CTL ch. 9. p. 266c.
37. In the scripture catalogues compiled by Eun (n.d.) (T. 2168AB) and Enchin (814-889) (T. 2169, 2170, 2171, 2172, 2173) we find the titles of the following texts bearing the name of Fa-jung: Chu chin-kang pan-jo ching in one chapter pp. 1088, Chu chin-kang pan-jo in two chapters pp. 1091, Wei-mo ching chi in one chapter pp. 1091, Hua-yen ching szu-chi in one chapter pp. 1151. In addition to these texts several more bear the name Niu-t'ou probably also meaning Fa-jung. If these commentaries actually were written by Fa-jung, it is readily understandable why we find citations from the Vimalak�rti S�tra and the Avatamsaka S�tra in the CKL. In Lionel Giles's Descriptive Catalogue of the Chinese Manuscripts from Tun-huang in the British Museum. London, 1957, p. 129 (S. 2944) we find a text called Jung Ch'an-shih ting-hou yin (The Ch'an master Jung's Song Following Sam�dhi), which through further investigation might turn out to be a work by Fa-jung too. 38. Pelliot (hereafter P.) 2732, P. 2885 and P. 2045. A modern version, annotated and translated into modern Japanese and English can be found in Ch�eh-kuan lun. Ed. by Gishin Tokiwa. Kyoto, 1973. This book is based on the research of a study-group under the supervision of Seizan Yanagida at the Institute for Zen Studies in Kyoto. In the English translation Tokiwa translates the "kuan"bi in the title as "contemplation", however this author disagrees with the rendering of "kuan" in this particular case, finding that "views" or "opinions" as a translation of kuan are much more in accordance with the real meaning of the title. See also McRae pp. 208-9 for a discussion of the meaning of kuan. [bi 觀]
39. Yanagida's argument for the attribution of the Ch�eh-kuan lun (hereafter CKL) to Fa-jung appears to be well documented and there can be little doubt that the text is from his hand. See Tokiwa pp. 2-3 and p. 23 note 7. 40. See Hsin-ming (hereafter HM) pp. 457b line 2, p. 457c line 2, p. 457c line 3, p. 457 line 12 and p. 458a line 6, and CKL (Tokiwa version) section III, p. 89, section VI, p. 91, section IX, p. 93 and section X, pp. 93-94. Compare fx. the opening passage of CKL with that of Tao-te ching. The "Taoistic" touch apparent in the Niu-t'ou doctrines should not be interpreted to mean that this school of Ch'an was a mixture of Lao-Chuang Taoism (wrongly called Neo-Taoism) and dhy�na Buddhism, but should rather be seen as a genuine Chinese Buddhist interpretation of m�dhyamika philosophy emphasising the practical realization of universal emptiness partly expressed through Lao-Chuang terminology. When seen from this angle, then the Niu-t'ou doctrines constitute a logical and direct continuation of the type of Chinese m�dhyamika evident in such a work as Chao-lun (T. 1858) et al.
41. CTL ch. 4, pp.227b-228a.
42. The CTL as such is admittedly quite late, however the contents of the Fa-jung biography included therein agrees perfectly as far as doctrine goes with that of the HM and CKL, and might very well be at least partly genuine. 43. CTL ch. 30, p. 457c, line 6.
44. CKL section VI, p. 91.
45. Ibid, section IV, pp. 89-90.
46. See note 36.
47. T. 2837, pp. 1286c-1289b. See also the modern Japanese version by Seizan Yanagida in Shoki no Zenshi, 1. Zen no Goroku 2. Tokyo, 1971, pp. 49-326. It has been translated into English by David W. Chappell in Early Ch'an in China and Tibet, pp. 107-129. 48. CTL ch.30, pp. 457ab.
49. Biography in Pao-lin ch'uan (Zengaku Gyosho Vol. 5), comp. by Seizan Yanagida, reprint 1983) ch. 8, pp. 148-154, CDC ch. 2, pp. 41ab and CTL ch. 3, pp. 211c- 212b. 50. The teaching on the unobtainability of phenomena is identical in the two works and so is that of non-duality. It must be noted however, that the Hsin Hsin-ming has a stronger leaning towards the doctrine of tath�gatagarbha (fo-hsing) than the HM. 51. Biography in the Li-tai fa-pao chi (T. 2075), pp. 185c-196b and CTL ch. 4, pp, 234b-235a. 52. Biography in CDC ch. 3, pp. 56b-57a and CTL ch. 5, pp. 245ab. A biographical treatment in French can be found in Jacques Gernet: "Biographie du Maitre Chen-houei de Ho-tso." Journal Asiatique, CCXLIX, 1951, pp. 29-60. 53. CTW ch.908.

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Early Ch'an in China and Tibet. Ed. by W. Lai and L.R Lancaster. Berkeley Buddhist Studies Series. Asian Humanities Press. Berkeley, 1983. David W. Chappell "The Teachings of the Fourth Ch'an Patriarch Tao-hsin (580‑651)", pp. 89-129.
Essays in Zen Buddhism, 3 vols. Daisetsu Teitaro Suzuki. Rider and Company. London, 1949-53.
Japanese-English Buddhist Dictionary. Dait� Shuppansha. T�ky�, 1991.
Zen Buddhism: A History, Vol. 2. Heinrich Dumoulin. Macmillan. New York, 1990.
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