Dayi Daoxin (Chinese: 道信, pinyin: Dàoxìn, Wade–Giles: Tao-hsin) (Japanese: Dōshin) (580–651) was the Fourth Chinese Patriarch of Chan. In contrast with the image of the first three Chan patriarchs as wandering hermits with few disciples, Daoxin is said to have held land and established a school there. Historically, Daoxin is the earliest teacher we know of the East Mountain School's lineage, which reached great prominence under his successors Hongren and Shenxiu.
The Teachings of Daoxin - From the Record of the Masters and Disciples of the Lankavatara (J.C. Cleary trans.)
The earliest records we have of Daoxin's life do not name his teacher(s); it is simply stated Daoxin learned from two unnamed monks on Mt. Wangong:
When [Daoxin] was seven years old, he began to study with a teacher, who was not pure in his practice of the precepts. Daoxin often remonstrated with him. As his remonstration was ignored, he secretly practiced fasting and followed the precepts himself. He continued to do this for five years without his teacher’s awareness. When he heard that two monks of unknown origin had entered Mount Wangong in Shuzhou to practice meditation peacefully, Daoxin went there and received instructions from them. He followed and studied under them for ten years, but was not allowed to accompany them when they went to Mount Luofu 羅浮 (in present-day Huizhou 惠州, Guangdong Province) [since they knew that] if he remained behind he would doubtlessly be able to benefit a great [number of people]. (Daoxuan)
After leaving his teachers, one of whom is traditionally held to be Master Sengcan, Daoxin spent ten years at Great Woods Monastery on Hermitage Mountain (Lushan) in northern Jiangxi. This monastery was a famous center of learning for the Tiantai School, and for the study of the Prajna Paramita scriptures, both of which likely influenced Daoxin's practice and teaching.
Legend holds that, in 617, Daoxin and some of his disciples traveled to Ji Province (modern Ji'an City in Jiangxi Province) and entered the town, which was under siege by bandits. Daoxin taught the residents the Mahaprajnaparamita Sutra (Perfection of Wisdom) which caused the bandits to abandon their siege.
Eventually Master Daoxin was invited to teach in the Huangmei (Yellow Plum) region just north of the Yangtze in Hubei. He established and led a Chan meditation school at Secluded Abode Temple on Shuangfeng (Twin Peaks Mountain) there for almost thirty years; some records say five hundred laypeople and monks learned from Daoxin during his years of teaching. Up until that time, the newly emerging Chan movement is thought to have been propagated by a small number of forest yogins and wandering mendicants. Daoxin, on the other hand, established a centralized, stable monastic community. The Lankavatara Sutra was already influential among Daoxin's influences, and Daoxin is credited with also giving emphasis to the Prajna Paramita scriptures, particularly the Heart and Diamond Sutras. Master Daoxin was also known as a skilled practitioner of traditional medicine and healing arts.
In another incident of legend, in 643 the emperor Tai Zong invited Daoxin to the capital city but Daoxin refused to appear. Three times the emperor sent emissaries and three times Daoxin refused the invitation. The third time the emperor instructed to either bring back Daoxin or his head. When the emissary related this instruction to Daoxin, Daoxin exposed and stretched out his neck to allow the emissary to chop off his head. The envoy was so shocked he reported this event to the emperor, who then honored Daoxin as an exemplary Buddhist monk.
Upon Master Daoxin's death, he was succeeded by Daman Hongren, a native of the region. Master Hongren continued Daoxin's work of establishing a monastic community focused exclusively on the study and practice of Chan. As the reputation of the master and community spread, the population greatly increased and Hongren started another center nine miles east at Fengmaoshan, which also came to be known as “East Mountain” (Dongshan).
Master Jianzhi Sengcan, the disciple of Master Huike, lived a life of wandering in the mountains. At one of his retreats in the “Hidden Mountains” (the Chienshan range), a fourteen-year-old novice named Daoxin once came to him seeking the teaching.
Making prostrations the novice said, “I entreat the master, with your compassion, to teach me the truth-gate that provides release and liberation.”
The master said, “Who has bound you?”
The novice said, “Nobody bound me.”
The master said, “Then why are you seeking liberation?”
Daoxin, hearing these words, experienced a great awakening. He then stayed with the master as a disciple for nine years.
Know this: Buddha is this mind. Outside of this mind there is no Buddha. Briefly, I suggest that there are five basic principles.
First: Know the essence of mind. The essential nature is pure. The essence is itself Buddha.
Second: Know the function of mind. Its function gives rise to the jewel of Dharma. It functions without obstruction, but is always still; even the ten thousand delusions are in essence just this.
Third: Constant Awakening is without end. The Awakening mind is always present. The Teaching of this Awakening is without form.
Fourth: Always know the body is empty and tranquil. Inside and outside are transparent to each other. Your body arises in the midst of ultimate reality. There have never been obstacles.
Fifth: Keep unified-mindfulness without deviation. Both movement and stillness go nowhere.
Those who practice this will clearly see their Buddha-nature and enter into the gate of practice without hesitation.
(translated by Anzan Hoshin roshi and Yasuda Joshu Dainen roshi)