No More Learning

Thanh Biên was abruptly awakened and bowed down.
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Finally, he came to Kien* Du'o'ng Temple to teach students. When his teaching mission was finished, he passed away in the second year, bính tuat*, of the Chuigong era (685) of the Tang dynasty.
Dinh * Không ( ? –808)
Fifth Generation: One Person
Sixth Generation: One Person
Seventh Generation: No Biography Recorded
Eighth Generation:
Three Persons, Only One Biography Recorded
[47a10] Zen Master Dinh Không of Thien* Chúng Temple,428 Dich* Bang* Village, Thiên Dú'c Prefecture, hailed from Co* Pháp. 429 His family name was Nguyen*. His family had been distinguished for generations. He was a man with a profound knowledge of the destiny of the world. His demeanor was exemplary. [47b] People in the village revered and served him, and all referred to him as "the Elder. "
Late in his life, through listening to the teaching of Nam Du'o'ng of Long Tuyen* Temple, he was able to grasp the essence of Buddhism. Since then he turned his mind toward the teaching of Buddha.
During the Chenyuan era (785–804) of the Tang dynasty, he built the Quynh* Lâm Temple at his native village. When they first excavated to lay the foundation, they found one incense burner and ten stone chimes. Ðinh Không asked people to wash them in the river. One of them fell into the water and sank right to the earthen bed
of the river. Ðinh Không explained this event: "The character thap* ( : earth) is where we are living, [these chimes] came from the earth. " Therefore, he changed his village's name to Cô Pháp (formerly called Diên Uan*) and composed a verse:
This land offers Dharma vessels,
Purest first­class bronze.
It is a site where Buddha­Dharma flourishes, Therefore, I give this district the name Cô Pháp
[Ancient Dharma].
He also said: "The Dharma vessels appeared as ten copper bells—this means that [a man named] Lý will become emperor and become successful in three categories. " And:
Thap* ( ),
Make up the name of this village.
When the rooster dwells behind the month of the rat,431 This is when the Three Jewels flourish.
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When Dinh * Không was about to pass away, he instructed his disciple Thông Thien*: "I had wished to enlarge our home area, yet I was afraid that we would meet with disaster midway. [48a] Some uncanny man is sure to come and destroy our land. (Later on Gao Pian432 of the Tang did come and cast a spell on this area. ) After I die, you should preserve our Dharma well. When you meet a man named Ðinh, you must transmit it to him; then my wish will be fulfilled. "
After speaking these words, he bid farewell to his disciples and passed away. He was seventy­nine years old: it was in the third year, bính tí, of the Yuanhe era (808) of the Tang dynasty. Thông Thiên built a stupa to the west of Luc* To* Temple, recorded his instructions, and interred him there.
La Quí (851–936)
Ninth Generation:
Three Persons, No Biography Recorded
Tenth Generation:
Four Persons, Three Biographies Recorded
[48a7] The Elder La Quí433 of Song Lâm Temple, Phù Ninh Village, Thiên Ðú'c Prefecture, hailed from An Chân. His family name was Ðinh. When he was young, he wandered everywhere to study with Zen adepts. Many years passed by and he still had not met with the appropriate condition to realize the Dharma, and he was almost ready to give up. Then he heard of Thông Thiên of Thien* Chúng Temple: in his assembly at one word the mind­ground opened up for him. So he stayed on and earnestly served Thông Thiên. When Thông Thiên was about to pass away, he instructed La Quí: "Formerly, my teacher Ðinh Không had instructed me to preserve our Dharma and to pass it on to a man named Ðinh. You are the right man for it. Now it's time for me [48b] to leave this world. "
After receiving the Dharma, La Quí traveled all over teaching and converting people. He chose a piece of land and built a temple. Every word he uttered was sure to be prophetic. He cast a golden statue of the Sixth Patriarch at Luc Tô Temple. Afterward he was concerned that thieves might steal it, so he had the statue buried in front of the temple, and left his instructions:
When there is a wise king it will appear,
In the time of an ignorant ruler it will conceal itself.
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When he was about to pass away, he instructed his disciple Thien * Ông: "Formerly, Gao Pian434 constructed a fortress by the Tô Lich* River435 because he knew that our territory Co* Pháp has a royal aura. He excavated and disconnected nineteen locations such as the Diem* River, the Phù Chan* Pond in order to suppress it.
I have advised Khúc Lãm to fill them in and restore them. I also have a kapok tree436 planted at Minh Châu Temple to secure those disconnected locations. I know that in the future a good king is sure to appear to support and nourish our true Dharma. After I die, you should try to build an earthen stupa and hide the Dharma in it. Do not let [unworthy] people see it. " After speaking these words, he passed away. He was eighty­five years old: it was the third year, bính thân, of the Qingtai era (936) of the Tang dynasty.
When La Quí planted that kapok tree, he wrote a verse:
[49a] On the great mountain the dragon's head rises, The baby dragon's tail hides the jewel's light. Eighteen sons will succeed—437
The kapok tree shows a dragon's form.
In the month of rat, day of rooster, hour of rabbit, We're sure to see the sun come forth in purity.
Pháp Thuan* ( ? –990)
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[49a2] Zen Master Pháp Thuân of Cô So'n Temple,438 Thù Village, Ai* Prefecture. No one knew where he came from. His family name was Do*. He was widely learned and skilled in poetry, and he possessed the talent of a royal minister, with clear understanding of contemporary affairs. As a child he had left home to become a
monk and studied with Zen Master Phù Trì439 of Long Thu* Temple. After attaining the Dharma, every word he uttered became prophetic.
When the [Former] Lê dynasty (980–1009) started to establish itself, he was instrumental in deciding its political policies. When independence was gained and the country was at peace,440 he did not hold any office, nor did he accept any reward. Emperor Lê Dai* Hành (r. 980–1005) respected him more and more. He never called him by his name but always referred to him as Ðô Pháp Su' [which means "Dharma Master Ðô"] and entrusted him with literary responsibilities. 441
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In the seventh year of the Tianfu era (986) the Song envoy Li Jue 442 came for some diplomatic mission. Emperor Lê Dai* Hành asked Pháp Thuan* to disguise
himself as a diplomatic officer443 to spy on Li Jue's activities. There happened to be a pair of wild geese swimming in the river. Li Jue playfully hummed: Geese, geese, a pair of wild geese,
Looking upward toward the sky. 444
Pháp Thuân, still holding on to the oar, completed the poem, chanting:
White feathers spread over blue water,
Red oars [49b] cutting through green waves. 445
Li Jue was greatly impressed by this.
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Emperor Lê Ðai Hành once asked Pháp Thuân how long the good fortune of the state would last. Pháp Thuân said:
The good fortune of the country is like a spreading vine,
In the southern land there is great peace.
If Your Majesty stays in the palace without contrived activity,446 Then everywhere the clash of weapons will cease.
<><><><><><><><><><><><> In the second year of the Hu'ng Thong* era (990), Pháp Thuân passed away at the age of seventy­six.
He had composed a one­volume work entitled Bo* Tát Hieu* Sám Hoi* Van* [A Bodhisattva's Words of Repentance],447 which circulated widely in the contemporary world.
Ma Ha
[49b5] Zen Master Ma Ha, formerly called Ma Ha Ma Da (Mahamaya*), of Quán Ái Temple, Dào Gia Village, Co* Miet*,448 was of Champa descent. His adopted family name was Du'o'ng. His father Boi* Ðà was learned in Buddhist literature and held the office of Boi* Truong* (formerly called Ðà Phiên )449 at the Lê court.
Ma Ha was erudite and sagacious: he mastered both Chinese and Sanskrit. At the age of twenty­four, he settled down at Quán Ái Temple to carry on his father's work.
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Once, while he was explaining a Buddhist sutra *, the Dharma Protector450 appeared and reproached him: "What is the use of external learning? 451 You surely can't comprehend its principle. " From this, Ma Ha lost his eyesight; deeply regretting his error, he was about to hurl himself into an abyss to commit suicide. Ðông Lâm
Vien*452 saw him and [50a] stopped him, saying: "Stop! Stop! " At these words, Ma Ha dissolved [into enlightenment].
Subsequently453 he came to Co* So'n Temple to study with Do* Pháp Thuan* and devoted himself to the practice of repentance as well as chanting the Great
Compassion Mind Mantra for three years without slacking off. Thus he was able to move Bodhisattva Avalokitesvara*,454 who poured pure water from her willow branch on his head and sprinkled his face and eyes. Ma Ha immediately regained his eyesight, and his mind became even more pure and calm.
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In the fifth year of the Thuân Thiên era (1014), Ma Ha moved to Mount Dai* Vân455 in Tru'ò'ng An. He practiced diligently every day and attained the "samadhi* of retention" and other magical skills. No one could fathom him.
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Emperor Lê Ðai Hành456 had many times invited him to the court to inquire [about Buddhism], but [when questioned] Ma Ha only joined his palms and bowed his head. Only after Lê Ðai Hành had repeated his questions several times did he answer: "I'm just a crazy monk of Quán Ái Temple. " Lê Ðai Hành was enraged and ordered him to be held in custody at Van* Tue* Temple in the imperial palace, and assigned men to guard the door. The next morning, they saw him outside the monk quarters though the door remained locked as before. Lê Ðai Hành was amazed and set him free.
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Once, Ma Ha traveled south to Ái Châu457 and arrived at Sa Ðãng Province. 458 The people there had the custom of worshipping ghosts and spirits, and most of them [were hunters and thus] were in the profession of taking lives. When Ma Ha exhorted them from eating meat, they all said: [50b] "It is our gods who bestow merit or impose misfortune—we dare not go against them. " Ma Ha said: "If you can renounce evil and do good, and there is any harm incurred, I will bear the responsibility for it. " The people in the village said: "For a long time in this area, there have been many people who die of leprosy. All the medicine men and sorcerers have given up [trying to cure this malady]. If you can cure it,
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we will follow your advice. " Ma Ha then blessed water with mantras and spat it on them—those who suffered from leprosy were immediately cured. Although they admired him, it was impossible to convert them overnight because they had been deeply influenced by these bad habits.
Once a village notable named Ngô was drunk, so he put wine and meat on the table and pressured Ma Ha [to consume them], saying: "If you can enjoy this with us, Master, then we will follow your teaching. " Ma Ha said: "I dare not refuse your kind invitation, I'm only afraid of a stomachache. " Ngô was pleased and said: "Should there be any stomachache, I will take it on for you. '' Ma Ha accepted his invitation. After a while, Ma Ha pretended to have a swollen stomach and from it came rumbling noises and heavy panting. Ma Ha cried out: "Mr. Ngô, why don't you take this pain for me? " Ngô's face became pale. He did not know what to do. Ma Ha then joined his palms together and chanted: "Homage to the Buddha, homage to the Dharma, homage to the Sangha. Please help me. " After a while, he spat out the meat, and it turned into animals that ran away; he spat out the fish, and it turned into live fishes flopping around on the ground; he spat out the wine, and it turned into verdigris. Everyone was appalled. Ma Ha said: "When you have a disease, [51a] I cure it. When I have a stomachache, you can't take it on for me. From now on are you going to follow my teaching? " The people [in the village] all paid homage and accepted his teaching. 4 5 9
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In the second year of the Thiên Thành era (1029), Governor General Nguyen* Quang Loi* invited him to take over Khai Thiên Temple in Thái Bình Prefecture. After
living there for six years, Ma Ha left for Hoan Châu. 460 Nothing is known about his activities after that. <><><><><><><><><><><><>
The Diagram of {the Succession} of the Southern School said he was a Dharma heir of Nam Du'o'ng. This is incorrect. 461 Thien* Ông
(902–979)
Eleventh Generation:
Four Persons, Two Biographies Recorded
[51a6] Thiên Ông Dao* Gia* of Song Lâm Temple, Phù Ninh Village, Thiên Duc* Prefecture, hailed from Co* Pháp. His family name was Lu*. As a child he was already indifferent toward the mundane world. Afterward
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he left home to follow Elder Ðinh. 462 After receiving the Dharma, he passed away in the tenth year of the Thái Bình era (979) of the Dinh dynasty at the age of seventy­eight.
Sùng Pham* (1004–1087)
[51a9] Zen Master Sùng Pham of Pháp Vân Temple, Co* Châu Village, Long Biên: his family name was Mâu. He was a man of extraordinary appearance: his earlobes reached his shoulders. 463 When he first renounced the mundane world, he went to study with Vô Ngai* of Hu'o'ng Thành Temple. After receiving the mind­
seal, he traveled all over India to broaden his knowledge. After nine years he returned, [51b] clear in both discipline (sila*) and concentration (samadhi*).
He then came to Pháp Vân Temple to propagate these two methods. Students came to him as if going home. Emperor Lê Dai* Hành464 invited him to court many
times to inquire about the mysterious purport [of Buddhism]. Lê Ðai Hành treated him with appropriate etiquette and rewarded him munificently. <><><><><><><><><><><><>
Sùng Pham passed away in the third year, dinh* mão, of the Quang* Huu* era (1087) of the Lý dynasty at the age of eighty­four. Emperor Lý Nhân Tông had composed a verse in commemoration of him:
Sùng Pham hailed from the southern country,
He returned home successful with mind empty. 465
Long ears reflect his auspicious quality,
[He realized that] all phenomena are inherently detached
[from all forms] and extremely subtle. 466 Van* Hanh*
(? –1025)
Twelfth Generation:
Seven Persons, Five Biographies Recorded
[51b7] Zen Master Van* Hanh* of Luc* To* Temple, Dich* Bang* Village, Thiên Duc* Prefecture, hailed from Cô Pháp. His family name was Nguyen*. His family served the Buddha for generations. As a child he was outstanding
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and uncommon. He was vell versed in all three learnings 467 and had studied hundreds of [Buddhist] treatises. 468 He was plainly indifferent to fame and fortune. At the age of twenty­one, he left home to become a monk, and together with Dinh* Hue*, he served Thien* Ông of Luc* To* Temple. Whenever he had time away from his
duties, he studied indefatigably. After Thiên Ông passed away, he devoted himself to the practice of retention (dharani*) and concentration (samadhi*). 469 From then on, [52a] every word he uttered became prophetic for the people. He was very much revered by Emperor Lê Dai* Hành.
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In the first year of the Tianfu era (980), the Song general Hou Renbao470 came to plunder and stationed his troops at Cu'o'ng Giap, Lãng So'n. Lê Ðai Hành summoned Van* Hanh* to the capital and asked: "[Are we going to] win or lose? " Van Hanh said: "The enemies will withdraw within twenty­one days. " And so it turned out later.
When Lê Ðai Hành wanted to conquer Champa, he held long discussions [with court officials] without reaching any decision. Van Hanh submitted a memorial advising him to act quickly and not miss the opportunity. Afterward, Lê Ðai Hành in fact did win the war. 471
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When a wicked and treacherous man named Do* Ngân472 wanted to plot against him, Van Hanh knew about it beforehand. He sent Ngân a verse that said:
Earth ( ) are mutually produced,473
silver ( ) go together,474
Why harbor a plot against me? 475
The sadness I felt then is ended,476
In the future477 I will bear you no grudge.
Dô Ngân was afraid and canceled his plot. There were many instances like this of his knowledge of the future and his insight into the past. <><><><><><><><><><><><>
At this time Lê Ngoa* Trieu* (r. 1005–1009)478 was on the throne, a cruel tyrant. Both Heaven and men detested his behavior. Emperor Lý Thái Tô was then his bodyguard and had not ascended the throne. During those years strange omens appeared incessantly in many forms: a white dog with hair in his back that looked like the charaters thiên tu'* (Son of Heaven)479 appeared in the Hàm Toai* Hall, Ú'ng Thái Tâm Temple, Co* Pháp Prefecture; lightning struck the kapok tree and left writings [52b]
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on its trunk; 480 sounds of chanting at night were heard around the grave of Great Lord Hien* Khánh;481 insects gnawed at the bark of a bastard banyan tree at Song Lâm Temple, forming the character quoc* (nation). Everything was explained as omens that the [Former] Lê dynasty was going to collapse and the Lý was going to flourish.
Therefore, on the day when Lý Thái To* ascended the throne, Van* Hanh* was at Luc* Tô Temple, but he already knew in advance about the event and told the two
uncles482 of Thái Tô: "The Son of Heaven has passed away. The Bodyguard is in duty [in the imperial palace]. Thousands of Lý men are inside the city [ready to act]. Before the day is out, the Bodyguard will control the country. "
He then placed an announcement at the crossroads that said:
The thorns483 sink into the North Sea,
The Plum tree484 grows under the southern sky.
On all sides the weapons are silent,
In all areas the people celebrate peace.
At these words the two lords were very afraid and sent their men to hasten the imperial palace for information. It turned out to be exactly as Van Hanh said. <><><><><><><><><><><><>
On the fifteenth day of the fifth month of the sixteenth year, at* suu*, of the Thuan* Thiên era (1025),485 without any illness, Van Hanh spoke a verse:
The body is like lightning: it's there and then it's not, It is like myriad plants and trees—fresh in the spring
but fading in autumn.
Trust in your destiny unafraid of ups and downs,
Because ups and downs are [as evanescent] as drops of dew
on a blade of grass. 486
He again instructed his students: "Where do you want to abide? I abide without abiding place, but do not [53a] depend on not abiding to abide. " Shortly after that he
passed away.
The emperor, court literati, and common people [were present as they] cremated his body, collected the relics, and built a stupa to worship them. Lý Nhân Tông had written a poem to commemorate him:
Van Hanh fused present, past, and future,
He matched the workings of ancient prophecies.
His native village was Co* Pháp,
He planted his staff there to guard the royal territory. 487
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Dinh * Hue*
[53a14] Zen Master Dinh Hue of Quang Hu'ng Temple, An Trinh Village, Thiên Ðú'c Prefecture, hailed from Cam* Dien*, Phong Châu. 488 His family name was Khúc. At first, he and Van* Hanh* served Thien* Ông. Afterward, Ðinh Huê received the mind­seal from Thiên Ông. When he passed away he transmitted it to his disciple Lâm Huê Sinh.
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[53b] The Nam Tông Tu'* Pháp Do* [The Diagram of the Dharma Succession of the Southern School] says he succeeded Van Hanh. This might be wrong. I am now following the original biography.
Dao* Hanh* (? –1117)
[53b3] Zen Master Ðao Hanh of Thiên Phúc Temple,489 Mount Phat* Tích,490 had the family name Tù'. His personal name was Lo*. His father Vinh held the office of General Supervisor of Monk­Officers. Vinh used to study at An Lãng Village. 491 He married a girl of the Tang* family492 and made his home there with her. She gave birth to Ðao Hanh.
As a young man Ðao Hanh was a defender of justice, acted quite unrestrained, and had great aspirations. No one could fathom his personality, his words, his actions.
He befriended a Confucian scholar named Phí Sinh, a Daoist master named Lê Toàn Nghia*, and an actor named Vi At*. 493 At night, he devoted himself to arduous study, yet during daytime he would play the flute, play kickball, gamble, and enjoy himself. His father often scolded him for his laziness. One night, the father sneaked into his room to spy on him. He saw the lamp almost out, books piled up at his side, and Ðao Hanh was leaning on his desk sleeping, a book still in his hand. After that his father stopped worrying about him. Subsequently Ðao Hanh passed the royal examination for monk­officers (tang* quan).
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Once, Tù' Vinh offended the Marquis of Diên Thành. 494 Diên Thành asked the sorcerer Dai* Ðiên495 to use black magic to beat Vinh to death [54a] and hurl him into the Tô River. When Vinh's corpse got to Quyet* Kieu* Bridge, where Diên Thành's mansion was located, it suddenly stood up like a living man and pointed [at the mansion]; he remained there the whole day, unmoving. Diên Thành was scared and rushed word of this to
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Dai * Diên. Diên came and said: "A monk's anger should not last overnight! " Even as he spoke, Vinh's body flowed away with the stream.
Dao* Hanh* thought about avenging his father's death, but he had not come up with any plan. One day he lay in wait for Ðai Diên to go outside. As Ðiên appeared, he was about to strike him when suddenly a voice in the air shouted: "Stop! Stop! " Ðao Hanh was frightened, dropped his stick, and ran away. He then wanted to go to India to learn special black magic to fight Ðai Ðiên. He went only as far as the country of the golden­toothed barbarians496 when he realized that the road was full of difficulties, so he turned back.
He then went to Mount Tù' So'n to live in seclusion and devoted himself to chanting the Mind of Great Compassion Dharani* daily. One day, after he had chanted it 108,000 times, a god appeared before him and said: "I'm your servant, the Celestial King who is the Guardian of the Four Directions. 497 I was moved by your achievement in chanting the sutra*, so I came here to place myself at your disposal. " Ðao Hanh knew that his magical power498 was now complete, so he would be able to avenge his father's death. He then went to the head of Quyet* Kieu* Bridge and tentatively threw his walking stick into the swift running water. The stick went against the current like a dragon and did not stop until it reached the Tây Du'o'ng Bridge. Ðao Hanh was pleased, [54b] saying: "Now my magic arts will prevail. "
He went directly to Ðai Ðiên's house. Seeing him, Ðai Ðiên said: "Don't you remember what happened before? " Ðao Hanh looked up to the sky, but it was all quiet— there was nothing to be seen. Then he chased Ðai Ðiên and beat him. Ðai Ðiên sickened and died.
After this, enmity he had felt previously melted like snow and his mundane concerns became like cold ashes. Ðao Hanh wandered to all Buddhist monasteries to
search sanction [for his enlightenment]. When he heard that Kiêu Trí Huyen* was teaching at Thái Bình,499 he came for instruction and presented a verse to inquire about the true mind:
Long mixed with the dusts of the mundane world, still unable to recognize pure gold,
I do not know where the pure mind is. Please point it out truly for me500—
extend your skillful means,
So that I can realize Thusness501 and cease
my painful search.
Trí Huyên replied with a verse:
The secret sounds in the jewel [pot of Buddha] reveal the subtle voice [of enlightenment].
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In it the mind of Zen appears filling your eyes.
The objects countless as grains of sand on the banks of the
Ganges River are all the path to enlightenment, Yet if you consciously search for enlightenment
it is far, far away.
Dao * Hanh* was confused and could not understand. He then went to Sùng Pham* of Pháp Vân Temple and asked: "What is true mind? " Sùng Pham said: "What is not true mind? " Ðao Hanh was abruptly awakened and asked: ''How am I to preserve it? " Sùng Pham said: "Eat when hungry, drink when thirsty. "502 Ðao Hanh bowed down and took leave.
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From then on, [55a] his Dharma power increased and his karmic affinity for Zen matured. He tamed hosts of mountain snakes503 and wild beasts; burned his finger to
pray for rain; and blessed water with mantras to cure sickness. In everything he did he was effective. 504 <><><><><><><><><><><><>
A monk asked: "Walking, standing, sitting, lying are all Buddha's mind. What is Buddha's mind? " Ðao Hanh instructed him with a verse:
If you think in terms of existence, then even a grain of sand is existent,
If you think in terms of nonexistence, then all phenomena are nonexistent.
Existence and nonexistence are like reflections of the moon in water,
Don't be attached to existence, or take emptiness as empty. And:
The sun and the moon are on the clifftop, Everybody [in this world] loses the jewel. Like a rich man who has a good horse, Yet walks and does not ride it.
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At that time, Lý Nhân Tông had no heir. In the second month of the third year of the Hoi* Tu'ò'ng Dai* Khánh era (1112), the authorities in Thanh Hoá Prefecture reported: "A weird supernatural omen has appeared at the seaside. There is a child about three years old who can speak fluently and calls himself emperor, and who has given himself the religious sobriquet Giác Hoàng [which means 'Enlightened Sovereign']. He knows about everything that the emperor has done. " Lý Nhân Tông
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dispatched an envoy to investigate. It was exactly as reported, so they took the child back to the capital and lodged him at Báo Thiên Temple. Lý Nhân Tông loved him for his intelligence and wanted to install him as Crown Prince. All court officials protested that this should not be done. [55b] Some of them said that if Giác Hoàng was really supernatural, he must reincarnate himself in the royal family before he could be made Crown Prince. Lý Nhân Tông agreed and organized a great reincarnation ceremony, which was expected to last seven days and nights.
Dao * Hanh* heard about it and said: "That child is a devil and has gone too far beguiling people. How can I just sit by and watch without helping, and let him deceive people's minds and disturb the true Dharma? " He then told his sister to disguise herself as a spectator and secretly hung some of his magic seals on the eaves. On the third day of the ceremony, Giác Hoàng505 fell ill and said: "The whole country has been covered with iron net. Although I wish to be reincarnated, I'm afraid all the paths are obstructed. " Lý Nhân Tông suspected that Ðao Hanh had used his mantras to obstruct the ceremony, so he ordered him held in custody for an investigation. Ðao Hanh admitted what he had done. Lý Nhân Tông had him confined in Hu'ng Thánh Palace and assembled court officials to discuss his case.
When the Marquis of Sùng Hien*506 passed by, Ðao Hanh pleaded: "Please try to help me. If I'm fortunate enough to be exonerated this time, in the future I will certainly be reincarnated in the imperial palace and pay back your favor. " The marquis agreed.
In the court discussion of [Ðao Hanh's case], they all said: "Since Your Majesty has no son, you expected Giác Hoàng to be reincarnated [as your son]. Now Lo* wrongly used his mantras to spoil it. It would be fitting to execute his entire family to set an example for the people. " [56a] The Marquis of Sùng Hiên calmly petitioned: "If Giác Hoàng really had supernatural power, even a hundred mantras of Lô couldn't do anything to harm him. Now that things have turned out this way, it only shows that Lô is far superior to Giác Hoàng. I humbly think that it is better to let him reincarnate than to punish507 him. " Lý Nhân Tông thus forgave Ðao
Hanh. 5 0 8
Ðao Hanh came to the marquis' house [to express his gratitude]. At that time the marquis' wife was taking a bath, and Ðao Hanh caught a glimpse of her. The marquis' wife was angry and told the marquis of the event. The marquis already knew the reason, so he did not reproach Ðao Hanh. His wife thus became pregnant. Ðao Hanh enjoined the marquis: "Please let me know just before the baby is due. "
Later, when the messenger came, Ðao Hanh took a bath, changed his clothes, and instructed his students: "My previous nexus of karmic causes
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has not terminated, therefore I have to be reborn in this world again as an emperor for a while. 509 After that lifespan is over, I will again be reborn as a god on the Trayatrimsa* Heaven. 510 When you see my body decay,511 it means I have entered nirvana and do not dwell in cyclic existence any more. " Hearing these words, all
his students were moved to tears. Dao* Hanh* spoke a verse:
Autumn comes without informing the wild geese to return together,
A cold smile for the sadness temporarily generated among men [by death].
I want to warn my students not to be attached to me, How many times have the teachers of old [56b]
reincarnated as the teachers of today!
After speaking these words, he solemnly passed away. The body that he cast off still exists today. 512
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According to Quoc* Su'* [National History], in the eighth year of the Hoi* Tu'ò'ng Dai* Khánh (1117), Emperor Lý Nhân Tông [issued a royal decree to bring the sons of the Marquises of] Sùng Hien*, Thành Khánh, Thành Quang*, Thành Chiêu, Thành Hu'ng, to the royal palace to be brought up and educated. 513 The Marquis of Sùng Hien's* son was only two years old then,514 but he was greatly loved by Lý Nhân Tông and was installed as Crown Prince.
Note: In the twelfth month, in the winter of the first year of the Thiên Phù Khánh Tho* era (1127), Lý Nhân Tông passed away; the crown prince succeeded to the
throne. [He died] at the age of twenty­one515 and reigned for eleven years. 516 It is said that Emperor Lý Than* Tông (r. 1128–1138) was an incarnation of Tù' Ðao Hanh. Some said that Giác Hoàng was an incarnation of Ðai Ðiên.
Trì Bát (1049–1117)
[56b8] Zen Master Trì Bát of To* Phong Temple, Mount Thach* That*,517 Ðai Cau* Village, Tân Trai*, hailed from Luy Lâu. 518 His family name was Van*. Even as a young boy he respected Buddhism very keenly. At the age of twenty, he took the tonsure and received ordination as a monk under Sùng Pham* of Pháp Vân Temple. Sùng Pham appreciated his dilligence and care in dealing with things, so he transmitted the mind­
seal to him and gave him the sobriquet Trì Bát [which means "Carrying the Begging Bowl"].
After Sùng Pham * passed away, Trì Bát traveled to all Zen centers, inquiring of all the experienced worthies. Finally, he came to To* Phong Temple to study. State Minister Grand Commandant Lý Thu'ò'ng Kiet*519 was one of his patrons. Trì Bát always used all the donations he got for Buddhist affairs. He also restored temples such as Pháp Vân, Thien* Cu', Thê Tâm, Quang* An, and others to pay a debt of gratitude for his rearing in the Dharma.
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[57a] On the eighteenth day of the second month of the eighth year of the Hoi* Tu'ò'ng Dai* Khánh era (1117), when he was about to pass away, Trì Bát spoke a verse:
If there is death there must be life,
If there is life there must be death.
Death is what saddens the worldly beings, Life is what they rejoice in.
Sadness and joy are both endless,
They mutually establish each other.
Don't be concerned about life and death, Án tô rô tô rô tat* li*. 520
After speaking this verse, he passed away sitting upright. He was sixty­nine years old. His disciples, Zen Masters Tinh* Hanh*, Pháp Nhãn, and Thuan* Chân, cremated his body.
Thuân Chân (? –1105)
[57a6] Zen Master Thuân Chân of Hoa Quang Temple, Tây Ket* Village,521 Thu'o'ng* Nghi, was a native of Cuu* Ông, Te* Giang. 522 His family name was Ðào. At a young age he was already versed in the classics and history. Everywhere he went scholars vied to befriend him. Subsequently he met Pháp Bao* of Quang Tinh Temple523 and reached accord with the truth at a word from Pháp Bao. He then gave up his previous studies to study with Pháp Bao. Within a few years he was able
to break through obstructions and [became like] lightning or sparks struck from stone. He expounded and propagated [the Dharma] according to the [state of] the inquirer, guiding the deaf and leading the blind to the full extent of his power.
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On the seventh day of the second month of the fifth year, at * dau*, of the Long Phù era (1105),524 when he was about to pass away, his disciple Bon* Tich* came
into his room and asked for instruction. Thuan* Chân spoke [57b] a verse:
The true nature has no fixed identity ever,
And has never undergone birth and destruction.
The body is a thing that belongs to birth and destruction, But the true nature has never undergone [birth and]
destruction.
As his verse ended, he passed away. Regent and Grand Guardian Cao Toi* took charge of the cremation [of his body] and the erection of a stupa to house his remains.
Hue* Sinh (? –1063)
Thirteenth Generation:
Six Persons, Four Biographies Recorded
[57b5] General Superintendent of Monks (Tang* Thong*) Huê Sinh of Van* Tue* Temple in the capital of Thang* Long hailed from Ðông Phù Liet*. 525 His family name was Lâm, his personal name was Khu. He was a descendant of Lâm Phú of Trà So'n, Vu* An. His father Khoáng married a daughter of the Monk Scribe Quách, so he moved to Phù Liêt. The family had two sons. The elder, named Sinh, had held office up to as high as Prime Minister and Attaché of the Department of Army.
Huê Sinh was the second brother. His appearance was extraordinary and his eloquence was like a flowing stream. He was especially versed in literature and skilled in calligraphy and painting. When he was free from Confucian studies he would investigate Buddhist books on the side. He read through all the Buddhist scriptures (sutras*) and philosophical treatises (sastras*). Whenever the words touched on some crucial point in Buddhism, he was always deeply moved to the point of shedding tears.
At the age of nineteen he left the mundane world. Together with Pháp Thông of Hac* Lâm,526 he served Dinh* Huê of Quang Hu'ng Temple. [58a] He made steady progress in mystic studies. Ðinh Huê cherished him and transmitted the mind­seal to him.
After that, he wandered from monastery to monastery to come fully
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to grips with the meaning of Zen. At first, he moved his abode to Bo * De* (Bodhi) Peak, Mount Trà So'n. Every time he entered samadhi* it would go on for five days. His contemporaries called him a Bodhisattva in the flesh.
Emperor Lý Thái Tông heard of him and dispatched an envoy to summon him to the capital. Hue* Sinh told the envoy: "Haven't you seen a sacrificial animal? At first they dress it with embroidered silk and feed it with fine sweet grass. But when they drag it into the royal temple, though it may wish to be just an orphan animal, even that is unattainable, much less anything better. "527 He firmly refused to go.
After Lý Thái Tông's repeated invitations, Huê Sinh at last came to court. After meeting with him, Lý Thái Tông was greatly pleased, bestowed on him the rank of Monk in Palace Service,528 and appointed him abbot of Van* Tue* Temple.
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One day, during a vegetarian feast in the imperial palace, Lý Thái Tông asked: "I have noticed that scholars have disputed about the mind­source of the Buddhas and patriarchs. I wish that each of you here, men of eminent virtue from various districts, would express his point of view to me so that I could see how to apply mind. " Huê Sinh spontaneously uttered a verse:
Dharma is originally like non­Dharma, Neither existent nor nonexistent.
If one knows this truth,
Then sentient beings and Buddha are one: How quiet the moon over Lanka!
Empty, [58b] empty, the boat that crosses the ocean. If one knows emptiness, by means of that emptiness
one realizes being,
Free to go everywhere in samadhi.
Lý Thái Tông lauded and rewarded him more. Subsequently, Huê Sinh was bestowed the rank of General Supervisor of Monks (Ðô Tang* Luc*). At that time princes and nobles such as Phung* Yet* Thiên Vu'o'ng,529 Princes Uy Vu*, Hi Tù',530 Thien* Huê, Chiêu Khánh, Prince Hien* Minh, General Vu'o'ng Tai*,531
Grand Preceptor Lu'o'ng Nham* Van*,532 Grand Guardian Ðào Xu* Trung, Administrator Kieu* Bong*, and others all frequented him to inquire about the Dharma and treated him with respect due a teacher. In the reign of Lý Thánh Tông (1054–1072), Huê Sinh was raised to the office of Ta* Nhai Tang Thong* [General Superintendent of the Academy of Monks], the same rank as a marquis though without the title. 533
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In the fifth year, giáp thìn, of the Gia Khánh era (1063), 534 when he was about to pass away, Hue* Sinh assembled his disciples and spoke a verse:
Water and fire interpenetrate every day,
Yet their origins are still unknown.
You should know that they are without abode, Three and three and three and three. 535
And:
In the old days when he came for instructions, Everybody showed him the way to the south. 536
If there's someone who asks about something new, This is like the first sliver of crescent moon on the
third day of the month. 537
Then he took a bath, burned incense, and at midnight silently passed away.
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Huê Sinh had composed by royal decree inscriptions on steles at the temples of Thiên Phúc,538 Thiên Thánh, Khai Quoc* at Tiên Du, Dieu* Nghiêm Báo Ðú'c, and others at Vu* Ninh. 539 He also composed works such as Pháp Su'* Trai Nghi [Ritual Forms for Dharma Services and Vegetarian Feasts], and Chu' Dao* Tru'ò'ng Khánh Tán Van* [Celebrations and Eulogy of the Site of Enlightenment], which are still in circulation. 540
Thien* Nham (1093–1163)
[59a2] Zen Master Thiên Nham of Trí Qua* Temple,541 Co* Châu Village, Long Biên Province, hailed from Cô Châu. His family name was Khu'o'ng, his personal
name Thông. His family had been Monk Officials for generations. His spirit and demeanor were energetic and outstanding and he had a clear voice. 542 He loved to learn dharanis* and would memorize them and recite them without missing a single word. During the Hoi* Phong era (1092–1110), he participated in the royal examinations on the Lotus and Perfection of Wisdom literature, and both times he passed with highest honors. 543
Subsequently he was approved with the mind­seal by Pháp Y of Thành Dao* Temple,544 so he decided to become a monk there. At first, he dwelt at Thiên Phúc Temple on Mount Tiên Du. His discipline was pure and
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strict, and his Dharma mind expanded. For almost six years he only ate wild fruits and drank stream water.