Lineage Chart of the Dharma Drum Mountain Line of the Chinese Chan Tradition ^[i]

Certified by Master Sheng-yen (April 30^th 2001)

(I) Lineage Chart of the Chinese Chan Tradition from the Twenty-eight Indian Patriarchs to the six Chinese Patriarchs

佛 Buddha 釋迦牟尼 Sakyamuni

祖 Patriarchs

Note: The above material is based on the entry on the Chan tradition in Mochizuki Shinkô's 'The Dictionary of Buddhism.'

(II) Lineage Chart of Hui-kong Sheng-yen (Zhi-gang Wei-rou) in the Linji School.

Note: The above information is based on the 'Record of Star and Lamp' which is transmitted by Nan Hua Monastery of Guangdong. It has been reviewed by Ven. Master Ling-yuan and was published by Shi-fang Da-jue Si (Monastery of Great Enlightenment of the Ten Directions) in Taiwan.

• Counting from the first patriarch Mahakasyapa, Hui-kong Sheng-yen belongs to the ninety-ninth generation of the Chan lineage;
• from the first patriarch of the Chinese Chan tradition, Bodhidharma, Hui-kong Sheng-yen belongs to the sixty-seventh generation of the Chan lineage;
• from the sixth patriarch of the Chan tradition, Cao-xi Hui-neng, Hui-kong Sheng-yen belongs to the sixty-second generation of the Chan lineage;
• from Lin-ji Yi-xuan, Hui-kong Sheng-yen belongs to the fifty-seventh generation of the Linji School;
• from Yang-qi Fang-hui, Hui-kong Sheng-yen belongs to the fiftieth generation of the Yang-qi line of the Linji School; and
• from Gao-an Yuan-qing, Hui-kong Sheng-yen belongs to the twenty-seventh generation of the Gu-shan (Drum Mountain) branch of the Yang-qi line of the Linji School.
• Zhi-gang Wei-rou (Hui-kong Sheng-yen) is the first generation of the Dharma Drum Mountain line of the Linji School in Taiwan and the United States.

(III) Lineage Chart of Hui-kong Sheng-yen in the Caodong School
曹溪慧能 Cao-xi Hui-neng (638-713) 青原行思 Qing-yuan Xing-si (d.740) 石頭希遷 Shi-tou Xi-qian (700-790) 藥山惟儼 Yao-shan Wei-yan (751-834) 雲儼曇晟 Yun-yan Tan-cheng (782-841) 洞山良价 Dong-shan Liang-jie (807-869)
雲居道膺 Yun-ju Dao-ying 同安道丕 Tong-an Dao-pi 同安觀志 Tong-an Guan-zhi 梁山緣觀 Liang-shan Yuan-guan 大陽警玄 Da-yang Jing-xuan (943-1027) 投子義青 Tou-zi Yi-qing (1032-1083) 芙蓉道楷 Fu-rong Dao-kai (1043-1118)	曹山本寂 Cao-shan Ben-ji (840-901)
鹿門自覺 Lu-men Zi-jue (d.1117)	丹霞子淳 Dan-xia Zi-chun (1064-1119)
真懿慧蘭 Zhen-yi Hui-lan 普照希辯 Pu-zhao Xi-bian (1081-1149) 靈巖僧寶 Ling-yan Seng-bao (1114-1171) 玉山師體 Yu-shan Shi-ti 雪巖慧滿 Xue-yan Hui-man (d.1206) 萬松行秀 Wan-song Xing-xiu (1166-1246) 雪庭福裕 Xue-ting Fu-yu (1203-1275) 少室文泰 Shao-shi Wen-tai (d.1289) 寶應福遇 Bao-ying Fu-yu (1245-1313) 少室文才 Shao-shi Wen-cai (1273-1352) 萬安子嚴 Wan-an Zi-yan 凝然了改 Ning-ran Liao-gai (1335-1421) 俱空契斌 Ju-kong Qi-bin (1383-1452) 無方可從 Wu-fang Ke-cong (1420-1483) 月舟文載 Yue-zhou Wen-zai (1452-1524) 宗鏡宗書 Zong-jing Zong-shu (1500-1567)	真歇清了 Zhen-xie Qing-liao (1090-1151)   天童宗珏 Tian-tong Zong-jue (1091-1162)   雪竇智鑑 Xue-dou Zhi-jian (1105-1192)   天童如淨 Tian-tong Ru-jing (1162-1228)   日本道元 Dao-yuan (Dogen in Japanese) (1200-1253)	宏智正覺 Hong-zhi Zheng-jue (1091-1157)   自得慧暉 Zi-de Hui-hui (1097-1183) 等十代而絕 lineage ended after ten generations
少室常潤 Shao-shi Chang-run (d.1585) 大覺方念 Da-jue Fang-nian (d.1594)	蘊空常忠 Yun-kong Chang-zhong (1514-1588)   無明慧經 Wu-ming Hui-jing (1548-1618)
雲門圓澄 Yun-men Yuan-cheng (1561-1626) 瑞白明雪 Rui-bai Ming-xue (1584-1641) 破闇淨燈 Po-an Jing-deng (1603-1659) (焦山糸 Jiao-shan Line) 古樵智先 Gu-qiao Zhi-xian 鑑堂德鏡 Jian-tang De-jing 碩庵行載 Shuo-an Xing-zai 敏修福毅 Min-xiu Fu yi (d.1790) 碧岩祥潔 Bi-yan Xiang-jie (1703-1765) 濟舟澄洮 Ji-zhou Cheng-yao (d.1737) 擔雲清鏡 Dan-yun Qing-jing 巨越清恒 Ju-yue Qing-heng 秋屏清恆 Qiu-ping Qing-heng 性源覺詮 Xing-yuan Jue-quan 墨溪海蔭 Mo-xi Hai-yin 月輝了禪 Yue-hui Liao-chan 流長悟春 Liu-chang Wu-chun 芥航大須 Jie-hang Da-xu 雲帆昌道 Yun-fan Chang-dao 普靜肇慈 Pu-jing Zhao-ci 仁壽   峰屏 Ren-shou   Feng-ping 德峻   卓然 De-jun   Zhuo-ran 吉堂   慧達 Ji-tang   Hui-da 智光彌性 Zhi-guang Mi-xing (1889-1963) 東初鐙朗 Dong-chu Deng-lang (1908-1977) [iv]	博山元來 (博山糸) Bo-shan Yuan-lai (1575-1630) (Bo-shan Line)	鼓山元賢 (鼓山糸) Gu-shan Yuan-xian (1578-1657) (Gu-shan Line)
慧空聖嚴 Hui-kong Sheng-yen [v] (1930-) (法鼓山糸) (Dharma Drum Mountain Line) [vi]	茗山 Ming-shan (1913-2001)
[vii]
John Crook 傳燈淨諦 Chuan-deng Jing-di (1930-) Simon Child 傳法淨宏 Chuan-fa Jing-hong (1956-) Max Kalin 傳宗淨禪 Chuan-zong Jing-chan (1943-) Zarko Andricevic 傳心淨慧 Chuan-xin Jing-hui (1955-) Gilbert Gutierrez 傳慧淨劍 Chuan-hui Jing-jian (1951-)
Note: The above information is based on the history and biography sections of the Tripitaka, 'History of Zen' by Y.H. Ku, the attached chart of Chinese Chan Lineage in Mochizuki Shinkô's 'The Dictionary of Buddhism' Volume 6, the ' Records of Jiao Shan' edited by Ven. Master Ming-shan, and 'The Spring of Dharma, The Source of Life' by Sheng-yen. Counting from the first patriarch Mahakasyapa, Sheng-yen belongs to the eighty-ninth generation of the Chan lineage; from the first Chinese patriarch Bodhidharma, Sheng-yen belongs to the sixty-second generation of the Chan lineage; from the sixth patriarch Cao-xi Hui-neng, Sheng-yen belongs to the fifty-seventh generation of the Chan lineage; from Dong-shan Liang-jie, Sheng-yen belongs to the fifty-second generation of the Caodong School; and from Po-an Jing-deng, Sheng-yen belongs to the twenty-third generation of the Jiao-shan line of the Caodong School. Hui-kong Sheng-yen is the first generation of the Dharma Drum Mountain line of the Caodong School in Taiwan and the United States. The thirty-two word[viii] lineage verse[ix] of the Wu-tai E-mei Pu-tuo Monastery of the Linji School: 心源廣續  Xin Yuan Guang Xu, Mind's origin extensively continue 本覺昌隆  Ben Jue Chang Long, Intrinsic enlightenment flourishes and prospers 能仁聖果  Neng Ren Sheng[x] Guo, Being able to[xi] have kindness is to obtain the holy fruit 常演寬宏  Chang Yan Kuan Hong, Always perform broad[xii]-mindedly 惟傳法印  Wei[xiii] Chuan[xiv] Fa Yin, Only transmit the teaching in accordance with the Dharma seals 證悟會融  Zheng Wu Hui Rong, Realization[xv] merges together 堅持戒定  Jian Chi Jie Ding, Firmly uphold sila and practice dhyana 永紀祖宗  Yong Ji Zu Zong. Forever commemorate masters and patriarchs The complementary thirty-two word lineage verse[xvi] of Sheng-yen of Dharma Drum Mountain: 正淨智慧  Zheng Jing[xvii] Zhi Hui, Correct and pure wisdom[xviii] 萬德圓通  Wan De Yuan Tong, All[xix] virtues have reached perfection[xx] 道成妙理  Dao Cheng Miao Li, As the Path is complete, wondrous truth is like 明照長空  Ming Zhao Chang Kong, Brilliant light illuminating the vast sky 諦觀真際  Di Guan Zhen Ji, Mindfully contemplate true suchness 達本契同  Da Ben Qi Tong, Reaching the foundation and becoming unified[xxi] 頓了虛寂  Dun Liao Xu Ji, Suddenly awaken to emptiness and stillness 光徹體洪  Guang Che Ti Hong. Light penetrates the essence which is boundless Endnotes: [i] (This webpage showing lineage chart and notes has been derived from the chart published in "Chan Comes West") The lineage chart is translated by Rebecca Li, with assistance from Jie Zhang on some of the pinyin transliterations. All explanatory notes are added by the translator after consulting with Master Sheng-yen. [ii] Founder of the Linji School [iii] Also known as Empty Cloud [iv] Dong-chu Deng-lang is Master Dong-chu's Caodong transmission Dharma name. He also has a Dharma name from the Linji transmission, Ren-shu (meaning "kindness dawn"). [v] Here I would like to distinguish between two parts of the four-character Dharma name. The first two characters make up the Dharma first name (Fa-hao). For example, Dong-chu and Hui-kong are the Dharma first names of Master Dong-chu and Master Sheng-yen respectively. The third and fourth characters make up the Dharma name (Fa-ming, equivalent to the last name). For example, Deng-lang and Sheng-yen are the Dharma names (Fa-ming) of Master Dong-chu and Master Sheng-yen, respectively. Traditionally, only people who are more senior than oneself, such as one's Master, are supposed to address one using the Dharma name (Fa-ming), whereas one's disciples and others should use the Dharma first name (Fa-hao). This means that the name "Sheng-yen" should traditionally not have been used by his disciples to address Master Sheng-yen. However, since this name is how Master Sheng-yen is known, he continues to use it. [vi] Although individuals receiving transmission in the Dharma Drum Mountain line have transmission from both Caodong and Linji schools, their Dharma names (Fa-ming) will come from the Linji sects because the name Hui-kong Sheng-yen comes from Master Dong-chu's line in the Linji sect. [vii] In this lineage chart, only Master Sheng-yen's Dharma heirs in the West are listed although he also has Dharma heirs in the East. The five Dharma heirs are listed in the order of their receiving transmission from Master Sheng-yen. [viii] The characters in this thirty-two word verse are used to name disciples from generation to generation in the order the characters appear in the verse. The character used for a particular generation makes up the first half of one's Dharma name (Fa-ming). For instance, all of Master Sheng-yen's students have 'guo' as the first half of their Dharma name. If one looks at the lineage chart of the Linji sect starting from number 46, one will find the thirty-two verse by reading the third character of each of the lineage master's four-character name. [ix] The English translation of this thirty-two word verse and the next thirty-two verse attempts to convey the meaning of each four-character line as a whole, as well as the meaning of each individual character. Each English word in bold corresponds to the meaning of the Chinese character in the same order as they appear in the line. For example, in the first line, the first word in bold 'mind' is the meaning of the first character 'xin', whereas the second word in bold 'origin' is the meaning of the second character 'yuan', and the third word in bold 'extensive' is the meaning of the third character 'guang', and the four word in bold 'continued' is the meaning of the fourth character 'xu'. [x] Here one can see where Master Sheng-yen's Dharma name (Fa-ming) came from. The character 'Ren' (meaning 'kindness') was used in his master Master Dong-chu's Dharma name, Ren-shu, from his Linji transmission. As Master Dong-chu's disciple, he was given 'Sheng' (meaning 'holy'), the next character in the verse, as the first character of his Dharma name. Master Sheng-yen's disciples, both monastic and lay practitioners, all have 'Guo' (meaning 'fruit') as the first character of their Dharma name. Similarly, the character 'Chang' (meaning 'always') will be used for the disciples of the next generation. Hence, 'Sheng,' 'Guo,' and 'Chang' come from Master Dong-chu's line. [xi] The phrase in bold 'being able to' is the meaning of the first character 'neng'. [xii] The third character of this line 'kuan' means 'broad' whereas the fourth character 'hong' means 'great'. 'Kuan Hong' in this line is the adverb describing the way one performs, and thus is translated in the verse as 'broadmindedly'. [xiii] Here one can see where Master Sheng-yen's other name 'Zhi-gang Wei-rou' came from. The character 'Hong' (meaning 'great') was used in his master Master Ling-yuan Hong-miao's Dharma name (Fa-ming). As Master Ling-yuan's disciple, he was given 'Wei' (meaning 'only'), the next character in the verse, as the first character of his Dharma name (Fa-ming). [xiv] The character 'Chuan' (meaning 'transmit') is used for the first character of the Dharma first name (Fa-hao) of the lay practitioners receiving transmission from Master Sheng-yen. For instance, John Crook (Master Sheng-yen's first Dharma heir in the West) has 'Chuan-deng' (meaning 'transmit lamp') as his Dharma first name, whereas Simon Child's Dharma first name is 'Chuan-fa' (meaning 'transmit Dharma'), Max Kalin's Dharma first name is 'Chuan-zong' (meaning 'transmit principle'), and Zarko Andricevic's Dharma first name is 'Chuan-xin' (meaning 'transmit mind'). Their Dharma heirs will then have 'Fa' (meaning 'Dharma') as the first character of their Dharma first names (Fa-hao), and the character 'Yin' will be used for the following generation. [xv] The first two characters in this line 'zheng wu' as a compound noun means 'realization'. 'Zheng' by itself can be translated as 'realization' whereas 'wu' is often translated as 'enlightenment'. Another way to translate the meaning of the entire line will be 'All is thus comprehensively mastered'. [xvi] The thirty-two characters in this verse will be used to name disciples in the Dharma Drum Mountain system, that is, those who receive transmission from Master Sheng-yen. [xvii] For the practitioners receiving transmission from Master Sheng-yen, the second character in this thirty-two word verse 'Jing' (meaning 'pure') is used as the first character of their Dharma name (Fa-ming). For instance, John Crook's Dharma name is 'Jing-di' (meaning 'pure truth'). Thus, his full Dharma name is 'Chuan-deng Jing-di' (meaning 'transmitting lamp, pure truth'). Whereas Simon Child's Dharma name (Fa-ming) is 'Jing-hong' (meaning 'pure greatness'), making his full Dharma name 'Chuan-fa Jing-hong' (meaning 'transmitting Dharma, pure greatness'). Max Kalin's Dharma name is 'Jing-chan' (meaning 'pure Chan'), making his full Dharma name 'Chuan-zong Jing-chan' (meaning 'transmitting principle, pure Chan'). Zarko Andricevic's Dharma name is 'Jing-hui' (meaning 'pure wisdom'), making his full Dharma name 'Chuan-xin Jing-hui' (meaning 'transmitting mind, pure wisdom'). Their Dharma heirs will then have the next character in the verse 'Zhi' (meaing 'wisdom') as the first character of their Dharma names (Fa-ming). This means that their Dharma heirs will receive full Dharma names that read 'Fa-something Zhi-something'. [xviii] The third and fourth characters of this line 'zhi hui' make up a compound word that means 'wisdom'. The two characters are often used interchangeably in Chinese to refer to wisdom or prajna. Hence both 'zhi' and 'hui' can be translated as 'wisdom'. [xix] The first character in this line 'wan' literally means 'ten thousand', which really means many or all. Thus it is translated as 'all' here. [xx] The third and fourth characters in this line 'yuan tong' make up a compound word that means 'perfection'. The character 'yuan' can be translated as 'perfect' or 'complete', and the character 'tong' can be translated as 'completely comprehended'. [xxi] The third and fourth characters in this line 'qi tong' together mean 'becoming unified'. The character 'qi' can be translated as 'to agree with' and the character 'tong' can be translated as 'sameness'.

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