11. Wu, Golden Age of Zen, pp. 40 50.
12. Ibid., p. 50.
13. Ibid., p. 50.
14. Suzuki translates the passage from the Vajrasamadhi Sutra in Essays in Zen Buddhism, First Series, pp. 183-84. Portions are as follows: "Said the Buddha: The two entrances are 'Entrance by Reason' and 'Entrance by Conduct,' 'Entrance by Reason' means to have a deep faith in that all sentient beings are identical in essence with the true nature which is neither unity nor multiplicity; only it is beclouded by external objects, The nature in itself neither departs nor comes. When a man in singleness of thought abides in chueh-kuan, he will clearly see into the Buddha-nature, of which we cannot say whether it exists or exists not, and in which there is neither selfhood nor otherness. . . ." Suzuki translates the term chueh-kuan as being "awakened" or "enlightened,"
15. Hu Shih, "The Development of Zen Buddhism in China," Chinese Social and Political Science Review, 15,4 (January 1932), p. 483, Philip Yampolsky (private communication) has questioned this generalization of Hu Shih, noting, "There were few practicing 'Zen' Buddhists, but other Chinese Buddhists probably meditated seriously, although not exclusively."
16. Suzuki, Essays in Zen Buddhism, First Series, p, 186.
17. See Hu Shih, "Development of Zen Buddhism in China," p. 482: "But the whole system of dhyana practice, even in its concise form as presented in the translated manuals, was not fully understood by the Chinese Buddhists. . . . The best proof of this is the following quotation from Hui-chiao, the scholarly historian of Buddhism and author of the first series of Buddhist Biographies which was finished in 519. In his general summary of the biographies of practitioners of dhyana, Hui-chiao said: 'But the apparent utility of dhyana lies in the attainment of magic powers. . .'.'"
18. Suzuki (Essays in Zen Buddhism, First Series, p. 191), points out, "Nagarjuna says in his famous commentary on the Prajnaparamita sutra, 'Moral conduct is the skin, meditation is the flesh, the higher understanding is the bone, and the mind subtle and good is the marrow.' " Since this commentary must have been common knowledge, the interest in Bodhidharma's alleged exchange with his disciples lies in his recasting of a common coinage.
19. From the Ch'uan fa-pao chi (ca. 700-10) of Tu Fei, as described by Yampolsky, The Platform Sutra of the Sixth Patriach. This story happens to parallel closely the posthumous capers ascribed to certain famous religious Taoists of the age.
20. Dumoulin, History of Zen Buddhism, p. 72.