A Brief History of the Ch’an Lineage

[Shi Da Dao]

Ch’an Master Wanan said:

The Indian founder of the Ch’an tradition transmitted both the teaching and the robe of succession. After six generations, the robe stopped being transmitted. Those whose action and understanding reflected one another - were taken to continue the work of the school throughout the generations. This is how the Ch’an Path increased in popularity and generated numerous descendants.

After the Sixth Patriarch of Ch’an, the great masters Shjtou and Mazu were both true heirs. The profound words (and marvellous sayings) of these two great men circulated throughout the land, and from time to time there were those who personally realised their inner meaning,

Once there were many methods stemming from myriad teachers, students did not have one sole Way open to them, as the original stream of Ch’an branched out into Five Houses - square or round according to the vessel - the essence of the water remaining the same. Each branch had an excellent reputation, and strived diligently to carry out its responsibilities. This is why Ch’an communities understandably sprouted-up all over the country!

Therefore, the communities would respond and expound back and forth to each other, revealing the subtleties and opening up the mysteries, sometimes putting down, sometimes upholding, in this way and that – truly assisting the process of the teaching. Their sayings were flavourless, like simmering soup made from wood – or cooking rice made from nails! The later generations chewed on this brew to past the time.

The practice that evolved from this is termed ‘bringing up the ancients.’ Verses on ancient stories began with Fenyang, then with Xuedou, shortly thereafter, the sound was widely broadcast, which revealed its essential import, in its oceanic boundlessness.

Later, authors ran after Xuedou and imitated him, not considering the issues of enlightenment and virtue, but striving for vividness and freshness of literary expression, thereby causing later students of subsequent generations to be unable to see the ancients’ message in its pristine purity and wholeness.

I have travelled around the Ch’an communities, and I have seen those among my predecessors who do not read anything but the sayings of the ancients and do not practice anything but the original pure rules for Ch’an communities. Is it that they particularly like ancient things? No, it is simply that people of present times are not sufficient as models. I hope for people of comprehension and realisation who will understand me beyond words.