The Record of Rinzai is one of the main texts in the School of Rinzai Zen.

The translator is not a sinologist, but in the course of eleven years of training in the Rinzai School of Zen, Japanese and the reading of the old Chinese Zen texts had to be acquired. Even so, a translation of the Record could not have been undertaken without help.

As a "young" student, Mrs. Ruth Fuller-Sasaki allowed me the use of her material on the text for following Teisho on the "Record of Rinzai" by my late master. Teisho is the reading of and comments on a Zen text by a Zen master, still given on an approximation of the High Seat. Then, Walter Nowick, now the first Western Zen master, taught me the rudiments of reading the Chinese text in Japanese style; and in true Zen fashion then left me to get on with it. The Rinzai chapter in Charles Luk's "Ch'an and Zen Teachings", Vol. II, was always a help. Prof. Yanagida's Japanese translation and excellent commentary was and is invaluable.

Years later, on hearing Teisho on the Rinzai Roku by my second master, I made notes and collated my material. But without the excellent French translation by Prof. Demieville, and the kind help of Trevor P. Leggett, this translation could not have been undertaken.

Two terms in the text need clarification. The term "heart" has been used throughout in preference to "mind." This seemed advisable as "mind" excludes feelings and emotions which are more correctly associated with "heart," and this is the connotation of the Chinese character. Though the term "mind" has become familiar in Buddhist literature, modern translations increasingly use "heart." As a key term of Buddhism, an understanding of its connotations is essential.

The other term presents considerable difficulties and could not be translated uniformly. One of Rinzai's phrases, the opposition of "man" and "environment," does give the wide connotations of this term if it is taken in the sense of "I" and "other" (or what is not I, or what is outside I). Hence it has been rendered variously as thing, object, circumstance, environment, or situation, as fits the given context.

The division of the text follows Prof. Yanagida. The translation is of the complete text. Various prefaces and postscripts by the compilers of the text have been omitted as not relevant to Western readers. The Western reader may find it more profitable to start from Division 11 on p. 8 (original document), as the first 10 divisions give short episodes which are better read after acquaintance with Rinzai's main body of teaching. For reasons of easy comparison with the Chinese and Japanese texts, it seemed advisable to keep the traditional order.

Where various renderings are possible, I have followed Teisho commentaries or as had been taught directly, giving precedence to the living teaching and the traditional way, both from inclination and personal training.

All names have been rendered in Japanese pronunciation. Most of the Zen lines arising in the West are of Japanese derivation, and most of the literature is likewise. Moreover, spoken Chinese has changed considerably since T'ang times. Further, the Zen texts are written in the vernacular, not in classical Chinese. The faithful preservation of the pronunciation in Japan may perhaps be nearer to the actual pronunciation than modern or classical Chinese.

To all, dead and alive, I wish to express my sincere gratitude. It is also in gratitude for this training that I wanted to make "The Record of Rinzai" available in English for those interested in this training. The translation is far from perfect, but it is hoped that it is not too faulty. Others may take up Zen training, and in the light of their own understanding improve on it, so that it may be of use for those who come after.