Mazu Daoyi

Mazu Daoyi
This article is about the Ch'an master. For the Taoist goddess, see Matsu (goddess).
Also, "Baso" redirects here. For the island, see Baso (island).

Mazu Daoyi was a Ch'an Buddhist master in China during the Tang dynasty. In dharma-succession through Nanyue to the Sixth Patriarch, Mazu Daoyi contributed far-reaching insights and changes in teaching methods regarding the transmission of awareness. His innovations became widely recognized as characteristic features of Ch'an in China and of Zen in Japan.

Mazu Daoyi
School Ch'an
Personal
Born 709
China
Died 788
Senior posting
Title Ch'an-shih
Religious career
Teacher Nanyue Huairang

Contents

Life

Mǎzŭ Dàoyī (709–788) (Chn: 馬祖道一) (WG: Ma-tsu Tao-yi) (Jpn: Baso Döitsu)[1] was a master of the Ch'an School (Chn: Ch'an-tsung) of Buddhism.[2] Mazu, whose family name was Ma (Ma-tsu meaning Ma the Father or Master Ma),[3] [4] lived during the flowering of Ch'an under the Tang dynasty of China. A native of Sichuan province (northwest of Chengdu), during his years as master Mazu lived in Kiangsi province (he being also known to Chinese as Kiangsi Tao-i).[5]

As a young man he studied with the sixth Ch'an Patriarch, Huineng (638-713), near Guangzhou in Guangdong province. Later Mazu became a disciple of Huineng's student and successor, Nanyue Huairang (677-744), in Hunan province by Hengshan (a mountain already sacred to Daoism).[6][7] An episode in the enlightenment of Mazu [here "Ma"] under the direction of Nanyue Huairang [here "Rang"] is written in the Anthology of the Patriarchal Hall (transcribed in 952).

"Reverend Ma was sitting in a spot, and Reverend Rang took a tile and sat on the rock facing him, rubbing it. Master Ma asked, 'What are you doing?' Master [Huairang] said, 'I'm rubbing the tile to make it a mirror.' Master Ma said, 'How can you make a mirror by rubbing a tile?' Master [Huairang] said, 'If I can't make a mirror by rubbing a tile, how can you achieve buddhahood by sitting in meditation?'"[8]

Mazu became Nanyue Huairang's dharma–successor. Eventually Mazu settled at Kung-kung Mountain by Nankang, southern Kiangsi province, where he founded a monastery and gathered scores of disciples.[9] After the sixth and last Patriarch Huineng, Mazu is perhaps the most influential teaching master in the formation of Ch'an Buddhism in China, from which sprang Zen in Japan.[10]

Predecessors

Mazu Daoyi followed doctrines that may be said to commence with the Buddha (563-483) or (463-383).[11][12] In addition to his discourses recorded in the Sutras, the Buddha in person wordlessly gave Ch'an knowledge in embryo to Kassapa,[13] from whom it was passed on through a lineage, by transmissions of "mind" across many generations.[14][15][16] After perhaps a thousand years, these "wordless" teachings were received by Bodhidharma (circa 470-c.543). He then brought them to China where he became known as the First Patriarch of Ch'an Buddhism.[17] Bodhidharma's Chinese disciples, of course, understood his Buddhism, including the transmission of "mind" across generations, in a Chinese context.

Huineng (638-713) (Canton: Wei-lang) (Jpn: Enō), the Sixth Chan Patriarch,[18] inspired new approaches, according to some interpretations, a Sinification of Buddhism.[19] Ch'an Buddhism instructs practitioners to further their spiritual development, not by study of scripture nor by participation in ritual, per se, but chiefly through on-going encounter and the direct experience of his or her own human nature. It is through direct spiritual experience that enlightenment (Skt: Bodhi) (Chn: Wu) (Jpn: Satori) might suddenly transform the consciousness of the practitioner.[20][21] The primary method of putting this direct experience teaching into use had been meditation (Skt: Dhyana) (Chn: Ch'an [ch'an-na]) (Jpn: Zen [zenna]).[22] After Huineng, the Sixth and last Ch'an Patriarch, a period of fresh experiment with different approaches ensued.[23] Here emerged the approach of Mazu Daoyi.

Teachings

Mazu Daoyi, in order to shake his students out of routine consciousness, employed novel and unconventional teaching methods. He is credited with the innovations of using sudden shouts (Chn: "ho"; Jpn: "katsu"),[24][25] surprise blows with a stick,[26] and unexpectedly calling to a person by name as that person is leaving. This last is said to summon yeh-shih (original consciousness), from which enlightenment.[27] He also employed silent gestures,[28][29] non-responsive answers to questions, and was know to grab and twist the nose of a disciple.[30] In the Transmission of the Lamp [Ching-te Ch'uan-teng-lu] compiled in 1004, Mazu is described: "His appearance was remarkable. He strode along like a bull and glared about him like a tiger. If he stretched out his tongue, it reached up over his nose; on the soles of his feet were imprinted two circular marks."[31] Utilizing a variety of unexpected shocks, his teaching methods challenged both habit and vanity, a push that might inspire suddenly the seeing of one's true nature (Chn: chien-hsing) (Jpn: kensho).[32]

This phrase seeing one's true nature was favored by Huineng, the sixth patriarch, being a doctrinal development of the "mind" transmitted by the first patriarch Bodhidharma.[33] Masao Abe relates a discussion by the modern scholar Daisetz Teitaro Suzuki of progressive Ch'an Buddhist understanding in this regard. Huineng's seeing was interpreted by some as a "knowing" and hence might reify as a concept and become abstracted, contrary to the thrust of Ch'an. Along came Mazu Daoyi who instead treated Huineng's seeing as an "act" and this teaching by Mazu "prospered with great vigor... because activity is nothing other than [Ch'an] itself."[34][35]

Mazu Daoyi was famous for the subtlety with which he expressed Buddhist notions; he was particularly fond of using the kung'an (Jpn: koan) "What the mind is, what the Buddha is." In the particular case of Damei Fachang (Ta-mei Fa-ch'ang), hearing this brought about a spiritual awakening. Later this was contradicted by Mazu when he taught the kung'an "No mind, No Buddha." These two kung-ans may be seen as crafted paradoxes, meant to dislodge preconceptions, their penetrating perplexity undoing knots, unraveling inertia, unmasking illusions, hence making way for spontaneous enlightenment.[36]

When sick Mazu was asked how he felt; he replied, "Sun Face Buddha. Moon Face Buddha."[37] P'ang asked Mazu, "Who is it who is not dependent upon the ten thousand things?" Matsu answered, "This I'll tell you when you drink up the waters of the West River in one gulp."[38] A monk asked Mazu, "Please indicate the meaning of Ch'an directly, apart from all permutations of assertion and denial." Mazu told him to ask Zhiang. Zhiang paused, then said for him to ask Baizhang. Baizhang seemed to say he didn't understand. The monk returned to Mazu and related what happened. Mazu observed dryly that Zhiang had white hair, while Baizhang's was black.[39]

Mazu: "[L]et each of you see into his own mind. ... However eloquently I may talk about all kinds of things as innumerable as the sands of the Ganges, the Mind shows no increase... . You may talk ever so much about it, and it is still your Mind; you may not at all talk about it, and it is just the same your own Mind."[40][41] A monk asked why the Master [Mazu] maintained, "The Mind is the Buddha." The Master answered, "Because I want to stop the crying of a baby." The monk persisted, "When the crying has stopped, what is it then?" "Not Mind, not Buddha", was the answer.[42] Mazu listed "falsehood, flattery, self-conceit, arrogance" as impediments.[43]

Successors

Among Mazu's immediate students were Baizhang Huaihai [WG: Po-chang Huai-hai] (720-814),[44][45][46] Nan-ch'üan P'u-yüan (748-835), and Damei Fachang [Ta-mei Fa-ch'ang] (752-839). A generation later his lineage (via Baizhang) came to include Huangbo Xiyun (WG: Huang-po Hsi-yün) (Jpn: Obaku Kiun) (d.850), and his celebrated successor Linji Yixuan (WG: Lin-chi I-shuan) (Jpn: Rinzai Gigen) (d.866),[47] as well as Kuei-shan Ling-yu (771-853), first of the Igyo school, and therein Yang-shan Hui-chi (807-883).[48][49] The Igyo school's use of symbols influenced the well-known series of pictures showing a water buffalo and a herder, which demonstrates various stages of growth in Ch'an awareness.[50][51][52] From Linji Yixuan derived the Lin-chi-tsung (Jpn: Rinzai) school. These two schools merged (Igyo into Linji) in the 10th century. Later, Japanese Buddhists (including Eisai Zenji) came to China to study at the Linji (WG: Lin-chi) school. Taken to Japan in the 12th and 13th centuries, Rinzai Yōgi thrives today; use of the koan (Chn: kung-an) is a characteristic practice, fitting for distant spiritual descedents of Mazu.[53] The long history of Buddhism in China has included forfeiture,[54] and periods of syncretism;[55][56] nonetheless, the Ch'an Buddhist tradition has been continued, e.g., by T'ai Hsü (1899-1847),[57] Hsu Yun (d.1959), and Sheng-yen (b.1931).[58]

Chinese Sources

Mazu Daoyi's teachings and dialogues were collected and published in his Kiangsi Tao-i-ch'an-shih yu-lu [Records of the Words of Ch'an Master Tao-i from Kiangsi].[59] Mazu appears in early Chan anthologies,[60] e.g., Transmission of the Lamp [Ch'uan-têng Lu] compiled in 1004 by Tao-yüan (in 30 volumes, it contains sayings of over 600 Ch'an masters);[61] the renowned collection The Blue Cliff Record [Pi-yen-lu] compiled with commentary by Yuanwu circa 1125;[62] and The Gateless Gate [Wu-men-kuan] compiled circa 1228 by Wumen Hui-K'ai (Jpn: Mu-mon Ekai) (1183–1260).[63] Other anthologies where Mazu appears include: Records of Pointing at the Moon (compiled 1602), Recorded Saying of the Ancient Worthies (compiled 1271), Records of the Regular Transmission of the Dharma (1062).[64][65]

References

  1. ^ Not to be confused with the Japanese poet Matsuo Bashō (1644-1694).
  2. ^ The earliest recorded use of the term Ch'an-tsung is evidently from Mazu Daoyi's Extensive Records. Heng-ching Shih, The Syncretism of Ch'an and Pure Land Buddhism (New York: Peter Lang 1992) at 51 n.68.
  3. ^ D. T. Suzuki, Manual of Zen Buddhism (Kyoto: Eastern Buddhist Society 1934; reprint Ballantine 1974) at 104.
  4. ^ Here, the Chinese character for ma (third tone) signifies "horse". A.P.Cowie and A.Evison, Concise English-Chinese Chinese-English Dictionary (Beijing: The Commercial Press & Hong Kong: Oxford Univ. 1986) at 209 (horse) and 297 (ma).
  5. ^ Chang Chung-Yuan, Original Teachings of Ch'an Buddhism. Selected from "Transmission of the Lamp" (New York: Pantheon 1969; reprint Vantage 1971) at 148 & 177; 130.
  6. ^ Chang, Original Teachings of Ch'an Buddhism. Selected from "Transmission of the Lamp" (1971) at 148-149.
  7. ^ Heng Shan, lying about 120 km. south of Changsha, is the southern of the five sacred mountains of Daoism. Dorothy Perkins, Encyclopedia of China (New York: Facts on File 1999) at 161-162.
  8. ^ Sodōshū [Anthology of the patriarchal hall], edited by Yanagida Seizan (Kyoto: Chūbun shuppansha 1972), at 72 a14-b3. Quoted in translation (with brakets []) by John R. McRae, Seeing through Zen (Berkeley: University of California 2003) at 81.
  9. ^ Chang, Original Teachings of Ch'an Buddhism. Selected from "Transmission of the Lamp" (1971) at 148-149, 177 (Mt. Kung-kung), 152 (Mazu's 139 disciples).
  10. ^ Schuhmacher and Woerner (editors), Lexikon der östlichen Weisheitslehren (Bern/Munich: Otto-Wilhelm-Barth Verlag 1986), translated by Michael H. Kohn, edited by Fischer-Schreiber, Ehrhard, Diener, as The Shambala Dictionary of Buddhism and Zen (Boston: Shambala 1991) at 141 (Ma-tsu Tao-i); also translated as The Encyclopedia of Eastern Philosophy and Religion. Buddhism, Taoism, Zen, Hinduism (Boston: Shambhala 1994) at 222-223 (Ma-tsu Tao-i).
  11. ^ D. T. Suzuki, Outlines of Mahayana Buddhism (London: Luzac 1907; reprint Schocken 1963).
  12. ^ Hajime Nakamura, Götama Budda volume I (Tokyo: Shunjusha 1968), translated as Gotama Buddha. A biography based on the most reliable texts (Tokyo: Kosei 2000) at I: 69, 71. The earlier (563-483) relies on dating of Sri Lanka, the latter (463-383) on that of India proper. Nakamura favors the later dates.
  13. ^ A record of this Kassapa transmission is included as text #6 in The Gateless Gate or Wu-men-kuan compiled by Wu-men circa 1228 (more than a millennium and a half later). Wu-men took and condensed text #6 from an earlier Sutra. See Reps, Zen Flesh, Zen Bones (Rutland/Tokyo: Charles E. Tuttle 1958; reprint Anchor Press) at 86-88, text #6 at 95.
  14. ^ A version of this lineage from Buddha to Bodhidharma (providing the names of 28 Indian Patriarches in the chain of transmission) is given by Suzuki, e.g., Nagarjuna is 14th Patriarch, Vasubandhu is 21st. Suzuki discounts the importance of this orthodox lineage. Zen Buddhism. Selected writings of D. T. Suzuki, edited by Wm. Barrett (Doubleday Anchor 1956) at 59-60. The selections are from Suzuki's Essays (1, 2, & 3), Zen Doctrine, and Studies, published 1949-1955.
  15. ^ Cf., R. H. Blyth, Zen and Zen Classics, Volume One. General Introduction, From Upanishads to Huineng (Tokyo: The Hokuseido Press 1960) at 38-43, who includes a skeptical view of this lineage and related issues. "Worst of all, for the historicity of the matter, many or most of the twenty-eight have no master-disciple relationship." Blyth (1960) at 42.
  16. ^ Cf. John R. McRae, Seeing through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism (Univ.of California 2003). McRae provides a wide-ranging discussion of the development and use in China of the lineages deriving from Bodhidharma. An abstract of the traditional lineage diagram is presented at 3, which is then carefully 'deconstructed' to show narratives of Buddhist development in China during the Tang and Song dynasties.
  17. ^ Jeffrey L. Broughton, The Bodhidharma Anthology. The Earliest Records of Zen (Univ.of California 1999) at 1-4. Bodhidharma brought the Lankavatara Sutra to China. Cf., Broughton (1999) at 64-65.
  18. ^ Traditional author of the Platform Sutra.
  19. ^ Suzuki, Zen Buddhism ed. by Barrett (1956), e.g., at 53: due to Huineng ("the real Chinese founder of Zen") the teaching "could cast off the garment borrowed from India and begin to put on one cut and sown by native hands."
  20. ^ At first p'u-t'i was the traditional Chinese transliteration for Sanskrit Bodhi. Ch'an Buddhists began using a new word wu (meaning "comprehension, awareness") instead. Edward Conze, A Short History of Buddhism (London: George Allen & Unwin 1980) at 92.
  21. ^ Heinrich Dumoulin, Geschichte des Zen-Buddhismus (Bern: A. Francke Verlag 1959) translated as A History of Zen Buddhism (New York: Random House 1963; reprint McGraw-Hill 1965) at 91-96: "To see into one's nature and become a Buddha."
  22. ^ Fischer-Schreiber, Ehrhard, Diener (editors), The Shambala Dictionary of Buddhism and Zen ([Bern 1986]; Boston: Shambala 1991) at 56-57.
  23. ^ Dumoulin, A History of Zen Buddhism (1959; 1963) at 96-97.
  24. ^ Chang, Original Teachings of Ch'an Buddhism. Selected from "Transmission of the Lamp" (1971) at 131-132. The "Ho!" technique was further developed by his spiritual descendant Linji (d.866) who described four styles of its use (piercing sword, crouching lion, sounding rod, no ho at all). In China "Kwan!" came to replace "Ho!" as the vocalism shouted.
  25. ^ According to Burton Watson, Mazu's shout originally sounded like "khat" during the T'ang era, but today it's pronounced "ho" in Chinese. Thus the Japanese "katsu" would resemble the original sound. "Translator's Introduction" to The Zen Teachings of Master Lin-Chi. A translation of the Lin-Chi-Lu (Boston: Shambhala 1993) at ix-xxx, xii.
  26. ^ Chang, Original Teachings of Ch'an Buddhism. Selected from "Transmission of the Lamp" (1971) at 133-134.
  27. ^ Chang, Original Teachings of Ch'an Buddhism. Selected from "Transmission of the Lamp" (1971) at 88-89, 134-135.
  28. ^ Fischer-Schreiber, Ehrhard, Diener (editors), The Shambala Dictionary of Buddhism and Zen ([Bern 1986]; Boston: Shambala 1991) at 141.
  29. ^ E.g., Suzuki, A Manual of Zen Buddhism (1934, 1974) at 110.
  30. ^ Chang, Original Teachings of Ch'an Buddhism. Selected from "Transmission of the Lamp" (1971) at 135, 150 (answers), 132 (nose).
  31. ^ Heinrich Dumoulin, Geschichte des Zen-Buddhismus (Bern: A. Francke Verlag 1959) translated as A History of Zen Buddhism (New York: Random House 1963; reprint McGraw-Hill 1965) at 97. The circular marks on his feet evidently indicated a celebrated fate in Buddhism.
  32. ^ Cf., Fischer-Schreiber, Ehrhard, Diener (editors), The Shambala Dictionary of Buddhism and Zen ([Bern 1986]; Boston: Shambala 1991) at 141.
  33. ^ See here above, "Predecessors" section.
  34. ^ Masao Abe, Zen and Western Thought (Univ. of Hawaii 1975) at 71. Eventually, Linji (WG: Lin-chi) (Jpn: Rinzai) (d.866) developed Mazu's "action" by going further, to the person who acts, the "true man of no rank" or the way-man (Chn: tao-jen) (Jpn: donin), i.e., the Self. Abe (1975) at 70-71, 71, restating Suzuki. Huineng's seeing was prajna (Skr: transcendental intuition).
  35. ^ Daisetz Teitaro Suzuki, Rinzai no Kihon Shiso (Tokyo: Chuokoron-sha 1949).
  36. ^ Cf., Heinrich Dumoulin, A History of Zen Buddhism (New York: Random House 1963; reprint McGraw-Hill 1965) at 91-99.
  37. ^ Cleary (transl.), The Blue Cliff Record (Berkely: Numata Center and Bukkyo Dendo Kyokai 1998), text at 25.
  38. ^ Fischer-Schreiber, Ehrhard, Diener (eds.), The Shambala Dictionary of Buddhism and Zen (Boston: Shambala 1991) at 168 (P'ang Yün).
  39. ^ Cleary (transl.), The Blue Cliff Record (Berkely: Numata Center and Bukkyo Dendo Kyokai 1998), text at 324-325.
  40. ^ Suzuki, A Manual of Zen Buddhism (1934, 1974) at 109, quoting Mazu Daoyi from the Sayings of the Ancient Worthies (Ku tsun-hsiu yu-lu).
  41. ^ Regarding Buddha nature, Dharmakaya, and Tathagatagarbha doctrine in Mazu's practice teaching "This mind is Buddha's mind", see Heng-ching Shih, The Syncretism of Ch'an and Pure Land Buddhism (New York: Peter Lang 1992) at 23-24.
  42. ^ Chang, Original Teachings of Ch'an Buddhism. Selected from "Transmission of the Lamp" (1971) at 150.
  43. ^ Suzuki, A Manual of Zen Buddhism (1934, 1974) at 108.
  44. ^ Baizhang drafted a new set of rules, meant especially for Ch'an monks. Edward Conze, A Short History of Buddhism (London: George Allen & Unwin 1980) at 89.
  45. ^ Baizhang composed the saying: "A day without work, a day without food." Fischer-Schreiber, Ehrhard, Diener (editors), The Shambala Dictionary of Buddhism and Zen ([Bern/Munich 1986]; Boston: Shambala 1991) at 166.
  46. ^ Baizhang was "a dedicated disciple of Mazu and served as his attendant for twenty years." Cleary (transl.), Blue Cliff Record (Berkeley: Numata Center 1992), text at 256.
  47. ^ Cf., Burton Watson (ed., transl.), The Zen Teachings of Master Lin-chi. A translation of the Lin-chi Lu (Boston: Shambhala 1993).
  48. ^ Fischer-Schreiber, Ehrhard, Diener (editors), The Shambala Dictionary of Buddhism and Zen ([Bern/Munich 1986]; Boston: Shambala 1991) at 269, which presents a chart of Mazu's lineage with forty-four names over six generations.
  49. ^ Reportedly Mazu was said to be leader of the Hung-chou lineage.
  50. ^ This illustrated series was made famous by K'uo-an Chih-yuan, a 12th century Chinese master who belonged to the Linji (forerunner of the Rinzai) School. See under Jugyu-no-zu (Jpn), in Fischer-Schreiber, Ehrhard, Diener (editors), The Shambala Dictionary of Buddhism and Zen ([Bern/Munich 1986]; Boston: Shambala 1991) at 106-107.
  51. ^ Cf., Paul Reps, Zen Flesh, Zen Bones (Rutland/Tokyo: Charles E. Tuttle 1958; reprint Anchor) at 131-156, 136-155 (modern illustrations).
  52. ^ Cf., D. T. Suzuki, Manual of Zen Buddhism (Kyoto: Eastern Buddhist Society 1934; reprint Ballantine 1974) at 127-144, between 128 & 129 (ten reproduced paintings following K'uo-an (Kaku-an)), 135-144 (illustrations from 16th century China).
  53. ^ Fischer-Schreiber, Ehrhard, Diener (editors), The Shambala Dictionary of Buddhism and Zen ([Bern/Munich 1986]; Boston: Shambala 1991) at 98-99 (Igyo school), 126-127 (Linji), 178 (Rinzai school), 64 (Eisai Zenji).
  54. ^ Kenneth Ch'en, Buddhism in China. A historical survey (Princeton University 1964) at 363: "[Ch'an Buddhism] managed to survive the persecution of 845 and to emerge during the Sung dynasty [960-1127/1280] as a vigorous movement."
  55. ^ E.g., the association of Ch'an with Pure Land Buddhism (Chn: Jingtu) (Jpn: Jodo) starting in the last century of the Tang dynasty (618-907). Cf., Heng-ching Shih, The Syncretism of Ch'an and Pure Land Buddhism (New York: Peter Lang 1992) at 2 and 3: The persecution of 845 was devastating. "The practice-oriented Ch'an and Pure Land became the only remaining 'living' schools that survived the persecution." "Doctrinally, no other aspect of Chinese Buddhism is more unique and controversial that the Ch'an-Pure Land syncretism... . Ch'an emphasizes... one's own effort, while Pure Land stresses salvation through faith... . One practices meditation, the other nien-fo." (Jpn: nembutsu) [recitation, chanting]. Nien-fo signifies "being mindful of" (nien), the Buddha (Fo) [specifically Buddha Amitabha]. Shih (1992) at 27.
  56. ^ In addition to an eclectic coordination with Pure Land and other schools, including Lamaism, Ch'an has on occasion accommodated Daoist and Confucian elements. Conze, A Short History of Buddhism (1980) at 110.
  57. ^ Eric Zürcher, "Buddhism in China" at 139-149, 148, in Joseph M. Kitagawa and Mark D. Cummings (eds.), Buddhism and Asian History (New York: Macmillan 1987).
  58. ^ Fu and Wawrytko (eds.), Buddhist Ethics and Modern Society (Westport CT: Greenwood 1991), "Foreword" by Venerable Sheng-Yen.
  59. ^ For these Extensive Records of the dialogues of Mazu, see volume 119 of Wan-tzu hsu-tsang-ching [Newly Compiled Continuation of the Buddhist Canon] (Taipei: Hsin-wen-feng 1977), reprint of Dainippon zoku zokyo.
  60. ^ "During the T'ang the Ch'an masters placed little or no emphasis on literature and words, but during the Sung the Chinese reverence for the written word reasserted itself, and there arose what is known as literary Ch'an." E.g., the Asure Cliffs Records and various Yu-lu [Recorded Sayings] of Ch'an masters. Ch'en, Buddhism in China. A historical survey (Princeton Univ. 1964) at 403.
  61. ^ Chang, Original Teachings of Ch'an Buddhism. Selected from "Transmission of the Lamp" (1971) at xiii, 314 (reference to Lamp text); 148-152 (text of Mazu [chuan 6]); xi, 14-15, 130-134, 138, 175 (other dialogues of Mazu); at 58, 129-134, 259-260 (Chang's comments on Mazu).
  62. ^ Thomas Cleary (ed., transl.), The Blue Cliff Record (Boston: Shambhala 1992). Cf., at koans #3 (at 25-28), #53 (255-259), #73 (324-328). At #53 Mazu discusses "wild ducks flying" with Baizhang Huaihai (WG: Pai-chang Huaihai). This collection was brought to Japan by Sōtō Zen master Dogen Kigen (1200-1253), and thereafter has received intense scrutiny, being recognized as the "foremost of Zen texts" by the Rinzai Zen school. Cleary (1992) at 1 ["Translator's Introduction"].
  63. ^ Reps, Zen Flesh, Zen Bones (Rutland/Tokyo: Charles E. Tuttle 1958; reprint Anchor Press) at 83-130, where koans from the Gateless Gate text are presented, with Mazu (under his Japanese name Baso) quoted at #30 (at 114) and #33 (at 117).
  64. ^ These and other sources for Mazu Daoyi are given by Chang Chung-yuan in his Original Teachings of Ch'an Buddhism (New York: Pantheon 1969; reprint Vintage 1971) at 308-309.
  65. ^ Erudition can be suspect in Ch'an/Zen. "I know that erudition disturbs enlightenment", wrote Keizan Zenji (1268-1325) of the Soto school in the Book of the Transmission. He quotes the Kegon Sutra, "A poor man who counts another's treasure cannot have his own. Erudition is like this." Cited by Jiyu Kennett in her Selling Water by the River. A Manual of Zen Training (New York: Pantheon 1969; reprint Vintage 1972) at 38-39. Mazu Daoyi might well agree, or perhaps make a non-responsive reply.
Buddhist titles
Preceded by
Nanyue Huairang		 Rinzai Zen patriarch Succeeded by
Baizhang Huaihai

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