Essays in Zen Buddhism: First Series

Under Tao-hsin (580–651), the fourth patriarch, Zen was divided into two branches. The one known as Godzuzen (Niu-t‘ou Chan),[4.42] did not live long after the passing of its founder, Fa-jung,[4.43] who lived at Mount Niu-t‘ou, and is considered not belonging to the orthodox line of Zen. The other branch was headed by Hung-jên[4.44] who is regarded by historians as the fifth patriarch, and it is his school that has survived. He came to the master when he was still a mere boy, and what pleased his master at their interview was the way he answered. When Tao-hsin asked[4.45] what was his family name 姓 ( hsing), he said,

“No, master,” said the boy, “for it is empty in its nature.” Here is a play of words; the character denoting “family name” and that for “nature” are both pronounced hsing. When Tao-hsin was referring to the “family name” the young follower took it for “nature” purposely, whereby to express his view by a figure of speech.

Tao-hsin’s interview with Fa-jung, the founder of the Niu-t‘ou school of Zen, was significant, showing where their views differed and how the one came to be converted into the orthodox understanding of Zen. It was during the Chên-kuan era of the T‘ang dynasty that Tao-hsin, learning of the presence of an extraordinary saintly man in Niu-t’ou mountains, decided to see who he could be. When Tao-hsin came to a Buddhist temple in the mountains, he inquired after the man and was informed of a lonely anchorite who would never rise from his seat nor salute people even when they were approaching him. When Tao-hsin proceeded further into the mountains, he saw him as he was told sitting quietly and paying no attention to the presence of a stranger. He then asked the hermit what he was doing here. “I am contemplating on Mind,” was the reply. Tao-hsin then demanded, “What is he that is contemplating? What is Mind that is contemplated?” Fa-jung was not prepared to answer such questions. Thinking that the visitor was a man of deep understanding, he rose from the seat and saluting him asked who he was. When he found that the visitor was no other personage than Tao-hsin himself whose reputation he was not ignorant of, he thanked him for the visit. They were now about to enter a little hut near by where they might talk about religion, when Tao-hsin saw some wild animals such as tigers and wolves wandering about the place, and he threw up his hands as if he were greatly frightened. Fa-jung remarked, “I see this is still with you.”

The fourth patriarch responded at once, “What do you see yet?” No answer came from the hermit. After a while the patriarch traced the character “Buddha” (fo) on the stone on which Fa-jung was in the habit of sitting in meditation. Seeing it, the latter looked as if shocked. Said the patriarch “I see this is still with you.” But Fa-jung failed to see the meaning of this remark and earnestly implored to be instructed in the ultimate teaching of Buddhism. This was done, and Fa-jung became the founder of the Niu-t‘ou school of Zen Buddhism.

Hung-jên, 605–675, the fifth patriarch, came from the same province as his predecessor, Ch‘i Chou, now in the district of Fu-pei. His temple was situated in Wang-mei Shan (Yellow Plum Mountain), where he preached and gave lessons in Zen to his five hundred pupils. He is claimed by some to have been the first Zen master who attempted to interpret the message of Zen according to the doctrine of the Vajracchedikā-sūtra. Though I cannot quite agree with this view for the reason already referred to elsewhere, we can consider the fifth patriarch the beginning of a turning in the history of Zen, which opened up to a full view under the sixth patriarch, Hui-nêng. Until now, the Zen followers had kept quiet, though working steadily, without arresting public attention; the masters had retired either into the mountains or in the hurly-burly of the world where nobody could tell anything about their doings. But the time had at last come for a full proclamation of Zen, and Hung-jên was the first who appeared in the field preparing the way for his successor, Hui-nêng.