4. As reported by Dumoulin (History of Zen Buddhism, p. 73), this story, which is typical of later Ch'an teaching methods, first appears some five hundred years after Bodhidharma's death, in the Ching-te ch'uan- teng-lu (1004). 5. Dumoulin, History of Zen Buddhism, p. 74. 6. D. T. Suzuki, Studies in the Lankavatara Sutra (London: Routledge & Kegan Paul, 1930) pp. 4-7. 7. Ibid, p. 59. 8. D. T. Suzuki, Manual of Zen Buddhism (New York: Grove Press, 1960), pp. 50-51. 9. D. T. Suzuki, The Lankavatara Sutra (London: Routledge & Kegan Paul, 1932), p. 79. 10. Ibid., p. 81. 11. Suzuki, Essays in Zen Buddhism, First Series, p. 193. 12. Ibid., p. 194. 13. Ibid., pp. 194-95. 14. Chou Hsiang-kuang, _Dhyana_ Buddhism in China, p. 24. 3. SENG-TS'AN, TAO-HSIN, FA-JUNG, AND HUNG-JEN: FOUR EARLY MASTERS 1. As usual, the biography can be traced in three sources. The earliest, the Hsu kao-seng chuan of Tao-hsuan (645), apparently does not mention Seng-ts'an, or if it does so it gives him a different name. However, in the Ch'uan fa-pao chi of Tu Fei (710) he receives a perfunctory biography. The more embellished tale, giving exchanges and a copy of his supposed poem, is to be found in the later work, the Ching-te ch'uan-teng-lu (1004). Dumoulin (History of Zen Buddhism) provides a discussion of the earliest historical notices of Seng-ts'an. The 710 version of the history is translated in Cat's Yawn (p. 14) and the 1004 version is repeated in Suzuki, Essays in Zen Buddhism, First Series. 2. Suzuki, who recounts this last story in Essays in Zen Buddhism, First Series (p. 195), points out identical insights in the third chapter of the Vimalakirti Sutra. 3. Reportedly Hui-k'o also transmitted his copy of the Lankavatara to Seng-ts'an, declaring that after only four more generations the sutra would cease to have any significance (Yampolsky, Platform Sutra of the Sixth Patriarch, p. 11). As things turned out, this was more or less what happened, as the Lankavatara was replaced in the Ch'an schools by the more easily understood Diamond Sutra. The Lankavatara school was destined to be short-lived and to provide nothing more than a sacred relic for the dynamic Ch'an teachers who would follow. 4. Suzuki points out (Essays in Zen Buddhism, First Series, p. 196) that the Chinese word _hsin _can mean mind, heart, soul, and spirit, beingall or any at a given time. He provides a full translation of the poem, as does R. H. Blyth in Zen and Zen Classics, Vol. 1 (Tokyo: Hokuseido Press, 1960). 5. Blyth, Zen and Zen Classics, Vol. 1, p. 100. 6. Ibid., p. 101. 7. Ibid., p. 103. 8. A detailed discussion of this era may be found in Woodbridge Bingham, The Founding of the T'ang Dynasty (New York: Octagon Books, 1970). 9. His biography may be found in C. P. Fitzgerald, Son of Heaven (New York: AMS Press Inc., 1971), reprint of 1933 Cambridge University Press edition. 10. See Dumoulin, History of Zen Buddhism, p. 78.