Daoxin (道信580－651）, the fourth patriarch of the East Mountain Teachings((Dongshan Dharma東山法門), as written in the history books, “chose the right place to settle down, established the Chan monastery and erected the Buddha statues.”He constructed his ritual site in the Doublet Mountain in Huangmei(黃梅雙峰山). He passed down the Dharma to Hongren (弘忍602－675）, who later moved to the east of the Doublet Mountain—Fengmao Mountain(馮茂山). Hongren opened the door of convenience and lifted the restrictions on basic Buddhist capacity. It was a significant transition of Chan School’s transmitting the Dharma. It gave rise to the popularization of Chan philosophy. The circumstances became worlds apart in comparison with those in the time of the first, second, and third patriarchs. However, after Hongren, it turned into a phenomenon of “multiple heads of Dharma transmission(多頭弘化).”It led to a differentiation of historical data because their later followers made up some historical data when they tried to put together “the family of the patriarch line(祖師系譜).” in this text , I will first systemizes the occurrences in Hongren’s lif Hence, to begin with, from some huge loads of scattered historical writings, this text scrutinizes the occurrences in Hongren’s and Daoxin’s life and their thoughts. Then, it analyzes the teachings of Bodhidharma’s(菩提達摩的) “gazing and facing-wall meditation (凝住壁觀),” Daoxin’s “guarding the one without diversion(守一不移),” and Hongren’s “guarding the original true mind (守本真心).” This text also tells apart the different threads of thoughts about the teachings of contemplating the mind(觀心法門) of the above patriarchs. Meanwhile, it observes their legacy and evolution. Next, from the perspective of one-practice Samadhi(一行三昧) in the Saptasatika-prjnaparamita-sutra (Wemsji Bore Jing 《文殊說般若波羅蜜經》), Daoxin’s “reciting the name to chant Buddha” as well as Hongren’s of “Chanting the name to purify the mind(念佛名，令淨心).” both Doxin’s Dharma practice of chanting-the-name approach (念佛禪法) and Hongren’s chanting-the-name meditation (念佛禪) of “chanting the name to purify the mind” are explored. Further, this text analyzes and distinguishes the similarities and differences between their teachings and the Pure Land Teachings’ “addressing the name and chanting Buddha.” (淨土法門之「稱名念佛」). At the end, it looks into the influence the East Mountain Teachings’ chanting-the-name meditation(念佛名，令淨心) had on its followers. This text has come to the following conclusions: (1) In the years of Da Yeh(大業) in Sui Dynasty, Daoxin became the Buddhist monk of Chi Zhou Temple(吉州寺). During the period, he has taught the people to read “prajna-paramita(般若波羅蜜)” in order to resist the wicked. It shows that “Prajñāpāramitā Dharma(摩訶般若蜜法門)” has been profoundly believed. Afterwards, because of the invitation of the monks, he
