the rearguard isn’t dead?", Dahui Zonggao. Depiction in the later Koan literature Mazu appears in later Song dynasty Chan anthologies of transmission, encounter dialogue and koans: Transmission of the Lamp, compiled in 1004 by Shi Daoyuan () Blue Cliff Record. compiled with commentary by Yuanwu Keqin (1063–1135) circa 1125; The Gateless Gate compiled circa 1228 by Wumen Huikai (1183–1260). Other anthologies where Mazu appears include: Records of Pointing at the Moon (compiled 1602), Recorded Saying of the Ancient Worthies (compiled 1271), Records of the Regular Transmission of the Dharma (1062). Examples Mazu was particularly fond of using the kōan "What the mind is, what the Buddha is." In the particular case of Damei Fachang, hearing this brought about an awakening. Later this same statement was contradicted by Mazu when he taught the kung'an "No mind, No Buddha".: Other examples of kōans in which Mazu figures are as follows: Successors Among Mazu's immediate students were Baizhang Huaihai (720-814) Nanquan Puyuan (748-835), Fenzhou Wuye (760-821), and Damei Fachang (752-839). A generation later his lineage through Baizhang came to include Huangbo Xiyun (d.850), and his celebrated successor Linji Yixuan (d.866). From Linji Yixuan derived the Linji school and the Japanese sect, the Rinzai school. A second line was Guishan Lingyou (771-853), to whom the Guiyang school was named, and therein Yangshan Huiji (807-883). Criticism The Hung-chou school has been criticised for its radical subitism. Guifeng Zongmi (圭峰 宗密) (780–841), an influential teacher-scholar and patriarch of both the Chán and the Huayan school claimed that the Hung-chou tradition believed "everything as altogether true". According to Zongmi, the Hung-chou school teaching led to a radical nondualism that believed that all actions, good or bad, are expressing the essential Buddha-nature, but therefore denies the need for spiritual cultivation and moral discipline. This was a dangerously antinomian view as it eliminated all moral distinctions and validated any actions as expressions of the essence of Buddha-nature. While Zongmi acknowledged that the essence of Buddha-nature and its functioning in the day-to-day reality are but different aspects of the same reality, he insisted that there is a difference. To avoid the dualism he saw in the Northern Line and the radical nondualism and antinomianism of the Hung-chou school, Zongmi's paradigm preserved "an ethically critical duality within a larger ontological unity", an ontology which he claimed was lacking in Hung-chou Chan. Notes References Book references Web references Sources ) Chinese scholars