Dayi Daoxin

Dayi Daoxin (Chinese: 道信; Pinyin: Dàoxìn; Wade–Giles: Tao hsin; Rōmaji: Dōshin), who lived from 580 to 651, was the fourth Chán Buddhist Patriarch, following Jianzhi Sengcan (Chinese: 鑑智僧璨; Pīnyīn: Jiànzhì Sēngcàn; Wade–Giles: Chien chih Seng ts'an; Rōmaji: Kanchi Sōsan) and preceding Daman Hongren (Chinese: 弘忍; Pinyin: Hóngrěn; Wade–Giles: Hung2 jen3; Rōmaji: Kōnin/Gunin; Korean romanization: Hong'in). The earliest mention of Daoxin is in the "Further Biographies of Eminent Monks" (Chinese: 續高僧傳; Pīnyīn: Xù Gāosēng Zhuàn; Wade–Giles: Hsü Kao seng Chuan; Rōmaji: Zoku Kosoden) by Tao hsuan (d. 667). A later source, the "Annals of the Transmission of the Dharma treasure" (Chinese: 傳法寶記; Pīnyīn: Chuánfǎ Bǎojì; Wade–Giles: Ch'üanfa Paochi) written around 712, gives further details of Daoxin's life. As with many of the very earliest Chan masters, the accuracy of the historical record is questionable and in some cases, contradictory in details. The following biography is the traditional story of Daoxin, culled from various sources, including the "Compendium of Five Lamps" (Chinese: 五燈會元; Pīnyīn: Wǔdēng Huìyuán), compiled in the early thirteenth century by the monk Dachuan Lingyin Puji (1179–1253).

The teachings of Daoxin (and his successor, Hongren) are known as the East Mountain Teachings, a precursor to the flowering of Chan on a national scale some seventy five years later at the beginning of the eighth century. Of significance is that Daoxin was the first Chan master to settle at one spot for an extended period of time, developing a stable community life which would lead to monastic Chan communities throughout China. Dumoulin speculates that as alms begging was no longer viable (due to the size of Daoxin's community and its relative isolation from centers of population), the monks had no choice but to work in the fields and develop administrative skills as well as engage in meditation practice. Henceforth, Chan practice could no longer be confined to the meditation hall but the spirit of practice had to extend to the daily duties as well. The need to extend religious practice to all aspects of one's life became a central theme in Chan teachings. As the record of Daoxin's teachings (The Five Gates of Daoxin) did not appear until the second decade of the eighth century, after Hongren's record, its historical accuracy is in some doubt. The Chronicle of the Lankavatara Masters, which appeared in the early eighth century, has Daoxin quoting from the Prajnaparamita (Perfection of Wisdom) and Pure Land sutras but whether study of these sutras formed part of Daoxin's teachings is unlikely. It is clear, however, that Daoxin taught meditation. The Zen scholar Seizan Yanagida stated that the expression “samadhi of one practice” was the heart of Daoxin's practice. The Five Gates of Daoxin quotes him as saying “Buddha is the mind. Outside of the mind there is no Buddha.” In a later chronicle he is quoted exhorting his students to “Sit earnestly in meditation! Sitting in meditation is basic to all else Do not read the sutras, discuss with no one!” (ibid) On his deathbed, the Compendium of Five Lamps records that Daoxin said, “All of the myriad dharmas of the world are to be dropped away. Each of you, protect this understanding and carry it into the future.”