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徑山道欽 Jingshan Daoqin (714–792), aka 徑山法欽 Jingshan Faqin

(Rōmaji:) Kinzan Dōkin, aka Kinzan Hōkin


Jingshan Faqin 徑山法欽 (714–792), also known as Daoqin 道欽, is a dharma heir of Xuelin Xuantai of the Niutou 牛頭 lineage. He served as the abbot of a temple on West Mountain 西山 (or Mt. Jing 徑山) in Zhejiang province. In 768 he received the official title Great master Guoyi 國一大師 and his temple received an official plaque bearing the name Jingshan Monastery 徑山寺. He was posthumously granted another official title, Chan master Dajue 大覺禪師, by emperor Dezong 德宗 (r. 779–805).


Chan Master Hangzhou Jingshan Daoqin
The Fourth Patriarch Daoxin's Collateral Heirs of the Seventh Generation, from Chan Master Xuansu of Helin
景德傳燈錄 Jingde chuandeng lu (CDL)
徑山道欽禪師T.51, no.2076 230a11 191 146 51
Daoyuan. Records of the Transmission of the Lamp: Volume 2 (Books 4-9), The Early Masters, 2015, Book 4.53
Translated by Randolph S. Whitfield

Chan master Daoqin (714-792 CE) of Jing Mountain in Hangzhou (Zhejiang province) was a native of the Kunlun Mountains in the province of Suzhou (Jiangsu), whose family name was Zhu. At first he was devoted to the teachings of Confucius but at the age of twenty-eight he met Chan master Xuansu, who said to him, ‘There seems to be a warmth and spirituality within you, a True Dharma Treasury.’ Roused by these words, the master sought to become Xuansu’s disciple. Xuansu personally shaved Daoqin’s head and giving him the precepts said, ‘You should cross the river, then go on until you come to Jing [Monastery] and stay there.’ The master then journeyed south. Coming to Linan (Zhejiang), he saw a mountain in the northwest; a woodcutter he asked confirmed that this was indeed Jing Mountain, so he stayed in the monastery there.

A monk once asked the master, ‘What is the meaning of the patriarch’s coming from the West?’
‘On the mountain there are carp, on the sea bed raspberries grow,’ he replied.

Patriarch Ma (Mazu, Japanese: Baso, 707-788 CE) once sent someone to deliver a letter [to the master]. On breaking the seal he saw that the letter was a drawing of an empty circle. The master added one stroke within the circle and sent the letter back.
(Textual comment: National Teacher Huizhong heard of this and commented, ‘Master Daoqin was still fooled by Mazu!’)

A monk asked, ‘What is the meaning of the patriarch’s coming from the West?’
‘Your question is not appropriate,’ replied the master.
‘Why is it not appropriate?’ countered the monk.
‘Wait until after my decease, then I will explain it to you,’ said the master.

Mazu had his disciple Zhicang ask [the master], ‘What should be the focus twenty-four hours a day?’
The master replied, ‘Wait until the time of your departure, then you will hear news of it’.
‘But I’m going right now,’ said Zhicang.
‘Then say this to Mazu – that I would like to take this question to the Sixth Patriarch Huineng.’

In the third year of the Li reign period of the Tang dynasty (768 CE) Emperor Taizong ordered the master to the Imperial Palace. One morning the master was in the inner court and seeing the Emperor, stood up.
‘Why did the master rise?’ asked the Emperor.
‘How else could the August Presence get a view of the four dignified postures of a humble monk?’ replied the master.
The Emperor was pleased and said to National Teacher Zhong, ‘We wish to bestow a title on Master Qin.’ Zhong joyfully fulfilled the imperial command and the title of ‘First in the Empire’ was granted.
Later the master took his leave, returning to his mountain monastery. In the eighth year of the Zhenyuan reign period (792 CE), in the twelfth month, an illness revealed itself. After giving a Dharma-talk, the master passed away at the age of seventy-nine years. The posthumous title of ‘Chan Master of Great Awakening’ was conferred upon him.