SO TO ZEN - Shasta Abbey

The Origin and Development of Zen 29which all beings naturally possess, is an indivisible union ofthe wisdom of enlightenment and meditation found in religiousobservances. Illusion and affliction are originally non-existent.Therefore, religious observances cannot be regarded as merelya means to rid oneself of illusion, but must be thought of as apractice of enlightenment, or enlightenment in practice. InZen we call this Òsudden enlightenmentÑwonderful practiceÓ(J. tongomy‡shu).Among the fifty students of Hui-neng, the two mostprominent are Nan-yüeh Huai-Jang (J. Nangaku Ej‡, 677Ð744)and ChÕing-yuan Hsing-su (J. Seigen Gy‡shi, died 740). Theleading disciple of Nan-yüeh was Ma-tzu Tao-i (J. Baso D‡itsu,707Ð786) and that of ChÕing-yuan was Shih-tÕou Hsi-chÕien(J. Sekit‡ Kisen, 700 Ð790). Ma-tzu was nicknamed Ta-chi(J. Taijaku), Lord of Kangsi, and Shih-tÕou, Lord of Hunan. TheLin-chi (J. Rinzai) and the Wei-yang (J. Igy‡) Schools are derivedfrom the line of Ma-tzu, whereas the TsÕao-Tung (J. S‡t‡),Yun-men (J. Ummon) and Fa-yen (J. H‡gen) Schools emergedfrom the line of Shih-tÕou. Zen teaching theoretically holdsto the doctrine that oneÕs own heart is Buddha (J. sokushinzebutsu) and that the path to enlightenment is to be found inoneÕs own heart. However, owing to the individuality and differingpersonalities of various Zen masters, it is only naturalthat their methods of teaching should differ vastly, thusinevitably giving rise to many schools. Among the eighty-four