No More Learning

" He again said: ''There is no Dharma in front of the eye. There is only consciousness in front of the eye. The Dharma is not within range of ear and eye. " The monk laughed loudly. Tinh Không said: "What are you laughing about? " The monk said: "You're the type who has left the world to become a monk but has not grasped the message [of Zen]. You should go study with Master Dao* Hue*. " Tinh Không said: "Can I still go see this master? " The monk said: "Above there's not a
single roof tile, below there's not enough ground to stick an awl into. "289 Tinh Không then changed his clothes and headed for Mount Tiên Du. <><><><><><><><><><><><>
Ðao Huê said: "It's not that there's no truth here, but how could you, Reverend, preserve it? " Tinh Không was about to [28b] argue, when Ðao Huê shouted: "It's right in front of you and you stumbled past it. " Tinh Không understood the meaning of Ðao Hue's* words; after that he stayed on as his personal attendant for three years.
Subsequently he returned to his original temple and accepted students. One day, he assembled his students and spoke a verse:
Above not a tile to cover us,
Below not enough ground to stick in an awl.
Some change their clothes and come directly,
Some arrive with their staffs.
When they move and turn at the point of contact, They are like dragons jumping up to swallow the bait.
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A monk asked: "What is the meaning of the direct pointing [of Zen teaching] since antiquity? " 290 Tinh* Không said: "One harvests every day, yet the granary is always empty. " The monk continued: "I don't understand. '' Tinh Không said: "The sun and the moon constantly shine, yet they are covered by floating clouds. "
Once, Tinh Không spoke a verse:
The wise ones do not attain enlightenment, Only the fools attain enlightenment.
I'm just a guy who lies at leisure with my legs
stretched out,
How could I discriminate between true and false? 291
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A monk asked: "What is Buddha? " Tinh Không said: "The sun and the moon are in the sky for ten thousands of aeons. Who knows about the cloud and mist that fall on mountains and rivers? " The monk continued: "How can one comprehend it? " Tinh Không said: "The herd boy is used to lounging on the back of a buffalo, but
among gentlemen only the brave can sit astride him. "292 The monk asked: "Are the intent of the [Zen] patriarchs and the intent of the scriptural teachings the same or different? "293 Tinh Không said: "Climbing mountains and crossing seas for tens of thousands of miles, all arrive at the imperial city. " The monk asked: [29a] "If you have something special, Teacher? Why don't you explain it to me? " Tinh Không said: "You blow on the fire, I'll cook the rice; you beg for alms, I'll take the bowl. Who
ever lets you down? "294 The monk became enlightened.
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On an unknown date in the eighth year of the Chính Long Bao* Ú'ng era (1170), when he was about to pass away, Tinh Không spoke his last words to his students:
"You should take care of yourselves just as in the days when I was still with you. Do not get involved with mundane things and start grieving and longing for me. "295 At midnight,296 he sat in lotus position and departed forever. He was eighty years old at that time.
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Enlightenment story and encounter dialogues recorded in this biography are somewhat similar to the biography of Venerable Jiashan297 in
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the Transmission of the Lamp. When I compared this to the Hue * Nhat* Liet* To* Yeu* Nghia* [Essential Sayings of the Patriarchs by Hue* Nhat*],298 I found it differently recorded, so I dared not correct it.
Dai* Xa* (1120–1180)
[29a7] Zen Master Dai Xa of Báo Ðú'c Temple,299 Mount Vu* Ninh,300 was a native of Ðông Tác Quarter. 301 His family name was Hú'a. As a child he entered the Buddhist Order and went to study and practice Zen with Master Dao* Huê of Mount Tiên Du. After getting a rough grasp of their general purport, he made the chanting of the Avatamsaka­Sutra*302 and the Samantabhadramantra303 his daily practice. Sometimes he forgot to shave his head and neglected his meals. He did not have a fixed abode. The court nobles vied to be first to serve him. Lord Kien* Ninh304 and Princess Thiên Cu'c*305 also had special admiration for him.
Ðai Xa built a temple at Tuyên Minh, Ho* Nham,306 to teach [the Dharma] and convert [people]. [29b] Students were drawn by his renown. A Song monk named Old Man Yan heard of him and was moved with admiration. He then burnt off a finger as an offering to Ðai Xa.
Some suspected that Ðai Xa practiced sorcery; during the Thiên Cam* Chí Bao* era (1174–1175), Grand Commandant Do* Anh Vu307 gave orders to take him into custody. Though severely tortured, Ðai Xa showed no sign of fear. [Later on,] thanks to the petition of Princess Thiên Cu'c, he was released.
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One day, Emperor Lý Anh Tông summoned Ðai Xa to his palace and asked: "I have many afflictions. Is there any method to deal with them? " Ðai Xa said: "The twelve links of dependent origination (pratityasamutpada*) are the root of cyclic existence. If you want to cure your afflictions, this teaching is the best medicine. " Lý Anh Tông enquired about its meaning. Ðai Xa said: "Ignorance is the cause and condition for all the links from predisposition up to grief, sadness and suffering. If one wishes to attain the fruit of Solitary Buddhas (Pratyekabuddha),308 one should contemplate309 this doctrine of dependent origination and use it to deal with this body: then there will be no afflictive karma. "
Lý Anh Tông said: "If so, does that mean that I have to calm my mind and practice? " Ðai Xa said: "When you can keep your karmic consciousness under control, then your afflictions are calm. There is no other
method to be practiced. Formerly, Liang Wudi 310 often asked Zen Master Baozhi311 about this, and Zhi also replied like this. Today, I presume [30a] to mention this to Your Majesty. "312
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On the fifth day of the second month of the fifth year of the Trinh Phù era (1180), after giving instructions to his students, Dai* Xa* spoke a verse:
The four serpents313 together in the box314 are originally empty,
The five aggregates are as high as mountains, yet they are also without foundation.
The true nature is luminescent and free from obstructions, Though covered by [concepts of] nirvana and cyclic
existence. And:
The stone horse has fearsome teeth,315
It eats grass and neighs all day long.
People on the street pass by together,
Yet the man on the horse does not go anywhere.
At the fifth watch of the night, Ðai Xa took poison316 and passed away. He was sixty­one. Tinh* Luc*
(1112–1175)
[30a6] Zen Master Tinh Luc of Viet* Vu'o'ng Trì Retreat, Tinh* Cu'o'ng, Vu* Ninh Prefecture, was a native of Cát Lang*, Vu Bình. 317 His family name was Ngô, his personal name was Tram*. As a young man he was intelligent and well­versed in the three skills, that is, literature, art, and calligraphy. During his study travel he met Master Dao* Hue* of Mount Tiên Du, and they got along extremely well. Since then he lodged his mind on [the attainment of] Buddhahood. He always dressed simply and ate wild fruits. He cultivated both merit and wisdom318 for many years, his intent growing ever firmer.
Ðao Huê often told him: "You inherently possess the mind seal of Buddhas—it is not received from others. " Tinh Lu'c said: "You have guided me. Now tell me where I should settle down. " Ðao Huê said: "You don't have to go to any remote place, Vu Ninh is fine. " [30b] Tinh Lu'c then went into the mountains, built a straw retreat, and stayed there. He spent all his time paying homage to Buddha and practicing repentance,
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and he deeply attained the samadhi * of Buddha­contemplation. 319 His voice became as clear as the voice of Brahma*. He often expounded the Complete Enlightenment Sutra*. Wherever the meaning is not clear, he corrected it himself. 320 Contemporaries said he had a songbird's mellifluous voice.
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One day during the second year of the Thiên Cam* era (1175), Tinh* Luc* felt indisposed. He told his students: "All of you who study the Dharma should earnestly give offerings and support to Buddha. You should strive for nothing but the annihilation of bad karma. Contemplate with your minds and recite with your mouths; generate faith, strive to understand, listen, and comprehend. Always stay calm and choose a quiet place to live. Draw near to good spiritual companions. Your words should be harmonizing and pleasant: talk must be timely. Harbor no fear in your minds. Realize the true meaning and stay away from ignorance and delusion. Abiding in quietude, observe that all phenomena are impermanent and without a self, unoriginated and uncreated. Always be free from discrimination. That is [the attitude of] a student of the Dharma. Now my teaching mission is ended. "
He then spoke a verse:
Though it is said to be auspicious at first, later it is said to be evil,
From then on we no longer follow the taboo we inherited. 321
Because when you see a dragon you become a Buddhist, Suddenly you see a rat appear, but the stillness is never
ending.
He passed away sitting upright. [31a] He was sixty­four years old.
Trí Bao* (? –1190)
[31a2] Zen Master Trí Bao of Thanh Tu'ó'c Temple, Mount Du Hí, Cát Loi* Hi Village,322 Thu'ò'ng Lac* Prefecture,323 was a native of Ô Diên,324 Vinh* Khang. 325 His family name was Nguyen*. He was an uncle of Tô Hien* Thành, who was Grand Commandant under the reign of Lý Anh Tông.
He abandoned the mundane world, entered the Buddhist Order, and came to dwell in this [Thanh Tu'ó'c] Mountain Temple. He often wore rags and ate coarse food. Sometimes he went on for ten years without changing his clothes and for three days without lighting his cooking
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stove. His hands and feet were calloused, and his appearance dried and wizened. Whenever he saw a poor man he would fold his arms and make way; whenever he saw a monk he would kneel down to pay respect. He devoted himself to meditation and after six years he achieved enlightenment.
He then left the mountain with his monk's staff [and dedicated himself to good works, such as] repairing bridges and roads and building temples and stupas, and according to conditions universally encouraged [everyone to follow the Dharma]. He never acted for his own benefit. 326
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A monk asked: "Whence comes birth and whither goes death? " Trí Bao* hesitated in thought. The monk said: "While you were pondering, the white clouds have
traveled ten thousand miles. " Trí Bao could not answer. The monk rebuked: "This is a good temple without a Buddha. "327 After the monk left, Trí Bao lamented to himself: "Although I have the determination to leave [31b] the world, I have not realized the meaning of leaving the world. It's like digging a well; even if it's a hundred feet deep, but it still has not reached water, one still has to abandon the well. How much more useless is cultivation without attaining enlightenment! "
He then traveled everywhere searching for a spiritual guide. Hearing that Dao* Hue* was teaching at Tiên Du, Trí Bao decided to go see him. <><><><><><><><><><><><>
Trí Bao asked Ðao Huê: "Whence comes birth and whither goes death? " Ðao Huê said: "Birth comes from nowhere and death goes nowhere. " Trí Bao said: "Does this mean falling into annihilation? " Ðao Huê said: "The true nature is subtle and perfect, it is inherently empty and quiescent, it moves and functions freely, and it is not the same as birth and death. Therefore, birth comes from nowhere and death goes nowhere. " At these words, Trí Bao was spiritually awakened and said: ''Were it not for the wind which blows away all floating clouds, how can one see ten thousand autumns on the blue sky? "328 Ðao Huê said: "What have you seen? " Trí Bao said: "You might know all the people in the world, but how many of them are your intimate friends? " He then bid farewell to Ðao Huê and returned to his mountain.
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After that Trí Bao preached eloquently. [His words were] like sparks struck from stone.
One day, he went up to the hall with both monk and lay students crowded around. Someone asked: "What does it mean to be content? "
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Trí Bao * said: "It is important for both monks [32a] and laymen to know how to be content. If you know how to be content, then externally you do not violate others' rights; internally you do not harm yourself. If it's not given to you, you should not take even something as trivial as a blade of grass, let alone things that belong to others. If you harbor a desire for things that belong to others, it wouldn't stop at this—you would end up generating the thought of stealing, wouldn't you? The same with regard to others' wives. If you harbor desire for others' wives, it wouldn't stop at this—you would also end up generating thought of adultery, wouldn't you? You all listen to my verse:
You who are devoted to Bodhisattva practice should know how to stop and how to be content,
You should be compassionate and merciful toward others without desire to violate them.
You should not take even a blade of grass that is not given to you,
Not coveting others' possessions, your virtue will be luminescent as a jewel.
You who are devoted to Bodhisattva practice should be content with your own wives,
Why should you have desire for others' wives?
Let other people protect their own wives.
How could you bear to generate devious thoughts? 329
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On the fourteenth day of the fourth month of the fifth year of the Thiên Tu' Gia Thuy* era (1190) under the reign of Lý Anh Tông,330 Trí Bao fell ill and passed away. His students cremated his body, collected the relics, and built a stupa in front of the temple to house them.
Tru'ò'ng Nguyên (1110–1165)
[32a11] Zen Master Tru'ò'ng Nguyên of Sóc Thiên Vu'o'ng331 Temple, Mount Ve* Linh, Bình Lo* Town, was a native of Tru'ò'ng Nguyên District, Tiên Du Prefecture. [32b] His family name was Phan. He was originally of a minority race from South China. 332 He left his home [to become a monk] and received the seal of
approval from Dao* Hue* of Quang Minh Temple. He then entered Mount Tù' So'n to live in seclusion. He wore straw garments and only ate chestnuts. The whole day long he had only streams and stones, apes and monkeys for companions. He spent all his hours
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cultivating body and mind, fusing into one whole. He devoted himself to chanting the scriptures. Five or six years passed by and no one had ever caught a glimpse of him.
Emperor Lý Anh Tông heard about Tru'ò'ng Nguyên, admired his religious virtue, and wanted to meet him, but he refused, so he ordered Tru'ò'ng Nguyên's old friend court official Lê Hoi * to convince him to come to the capital. [On their way], when they stayed for the night at the guest house of Hu'o'ng Sát Temple, Tru'ò'ng Nguyên regretted his decision and escaped back to his mountain.
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He often told his students: "Those who have a body like a withered [tree] and a mind like [cold] ashes333 are not to be moved by elusive and impermanent things of the world. Because my aspiration and practice were not pure enough, I was almost caught by them. Now listen to my verse:
The apes and monkeys carry their little ones back to the green mountain ridges,334
From ancient times the sage worthies have been beyond measure.
Spring comes and the orioles sing deep in the hundred flowers,
When autumn comes and chrysanthemum blooms, the other flowers have vanished without a trace.
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He also often told people: "How strange! How strange! How is it that sentient beings are deluded by ignorance and delusion endowed with the Tathagatha's* wisdom, [33a] and do not see and know [that truth]? I often teach them the Dharma so that they can be forever free from discrimination and attachment to their personal existences—so that they will be able to realize the Tathagata's* vast wisdom with its benefits, its peace and bliss. "
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On the seventh day of the sixth month of the third year of the Chính Long Bao* Ú'ng era (1165), Tru'ò'ng Nguyên fell ill and spoke a verse:
In the light, in the dusts,335 but always detached.
Heart and guts clear all the way through, no attachment
to things.
The embodiment of spontaneity,336 responding to things without limit.
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A skillful artisan, shaper of heaven and earth,
Molder of human norms, 337 source of the myriad things,
springtime of things.
Doing the dance—the iron girl,
Beating the drum—the wooden boy. 338
After speaking the verse, he died. His age was fifty­six.
Tinh* Gió'i (? –1207)
[33a8] Zen Master Tinh Gió'i of Quoc* Thanh Temple, Mount Bí Linh,339 Nghe* An Prefecture (another source says Quôc Thanh Temple, Tru'ò'ng An
Prefecture),340 was a native of Mão Village, Ngung Giang, Lô Hai*. His family name was Chu, his personal name Hai Ngung. He came from a poor family. By nature he was sincere and earnest. As a child he studied Confucianism. At the age of twenty­six, he fell seriously ill: in a dream he saw a god who gave him medicine. When he woke up he had been immediately cured. He then decided to leave home [33b] to become a monk, and he went to an elderly monk in his native district to receive ordination. He devoted himself to studying the vinaya [precepts of discipline].
When Tinh Gio'it heard that Lãng So'n341 was an ideal place to dwell in seclusion, he immediately set out with his monk's staff on a long eastward journey. After traveling and consulting [with many teachers] for seven years, he met Master Bao* Giác342 of Viên Minh Temple and was spiritually awakened under the impact of his
words.
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In the tenth month of the year quí ti* of the Chính Long Bao Ú'ng era (1173), before passing away, Bao Giác said: "Birth, old age, illness, and death are inevitable events in this world, how can I alone avoid them? " Tinh Gió'i said: "How are you today, Venerable One? " Bao Giác calmly smiled and spoke a verse to instruct him:
All phenomena return to Emptiness—there is nothing to rely on,
When they return to quiescence, Thusness is what appears in front of our eyes.
When you reach enlightenment, mind's perfection has nothing that can be pointed out,
Contemplating the mind as the moon reflecting in water is the method to calm [the attachment to the real] mind. 343
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After speaking the verse, Bao * Giác handed him [as tokens of succession] the Dharma utensils.
From then on Tinh* Gió'i traveled everywhere teaching people. Subsequently, he came to Quoc* Thanh Temple. He stopped there and stayed put for six years practicing austerities, subduing dragons, and conquering tigers. His power to influence and transform people was miraculous. Provincial Governor Pham* Tù' heard of his renowned virtue and treated him with special reverence. Pham requested Tinh Gió'i to cast a big bell and placed it in front of the temple in his headquaters town.
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In the second year of the Trinh Phù era (1177) there was a drought during the summer. Emperor Lý Cao Tông (r. 1138–1175) summoned all the eminent monks to the capital to pray for rain, but it was to no avail. Lý Cao Tông had heard about Tinh Gió'i's reputation for a long time, so he dispatched an envoy to bring him [34a] to Báo Thiên Temple in the capital. At midnight, Tinh Gió'i stood in the garden and burned incense, and immediately rain fell. That made Lý Cao Tông admire and esteem him even more highly. He always called him "Rain Master"344 and invited him to his private palace to inquire about the essence of his teaching. He rewarded him munificently.
There is another tradition that says:345 When Tinh Gió'i left home as a young man, he owed the government some tax. His sister Chu was concerned and paid it for him. Tinh Gió'i often thought about it and could not find any way to pay her back. When he heard that Emperor Lý Cao Tông had issued a royal decree to pray for rain, he secretly returned to his sister's house and told them to dig a ditch and a pond in the back yard. When night came, he burnt incense and stood there praying. In a little while, rain started to fall only in his sister's garden: everybody in the house was amazed. When they reported it to the court, Lý Cao Tông was very happy and dispatched an envoy to take Tinh Gió'i to Báo Thiên Temple in the capital [to pray for rain]. Within two nights, rain started to pour down in torrents. Lý Cao Tông had him legally ordained as a monk and straightened out his family's tax records.
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In the fourth year of the Trinh Phù era (1179), Tinh Gió'i was living at Chân Giáo Temple,346 Mount Bao So'n, when the capital summoned all virtuous monks to participate in a celebration. In response to the royal decree, Tinh Gió'i came to court. When he was lodging at Su'o'ng Khoc*, rain fell heavily and the roads were soaked and flooded—this was very
harmful to the harvest. At a ritual gathering to stop the rain, Tinh * Gió'i stood praying for seven days and the rains became normal again. <><><><><><><><><><><><>
Subsequently he returned to his native village and repaired Quang* Thánh Temple and collected alms to cast a big bell. When people started playing the drums, dark clouds gathered and it was about to rain. Tinh Gió'i stood in the yard, brandished his staff, and glared [at the sky]. After a short while, the sky became clear again. Despite going through many wars, the bell he made still exists today.
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Afterward Tinh Gió'i returned to his original temple [34b] to instruct students and teach the Dharma. One day, a monk inquired about the principle of Buddha, Tinh Gió'i said: "You and I. "347 He often said: "The nature of the mind is the Embryo of the Tathgagata* (Tathagatagarbha*). 348 Mind is nature; therefore, the mind of inherent nature is pure (cittaprakrtiprabhasvarata*). "
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On the seventh day of the seventh month of the third year of the Tri* Bình Ú'ng Long era (1207), when he was about to pass away, Tinh Gió'i spoke a verse:
These days rare are those adept with whom you can discuss the [Buddhist] Path,
Because nowadays the mind of the Path has been lost. They can't be like Zu Zhi, the ultimate connoisseur
of music,
He comprehends Bo Ya349 as soon as he heard his zither.
And:
Autumn comes, the cool air makes me feel good inside, Poets who have eight bushels of talent350 would chant
poetry to the moon.
How laughable—a Zen traveler foolish and dull, Why does he use words to communicate Mind?
Then he sat cross­legged and passed away.
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This biography is slightly different than that was recorded in Quoc* Su'* [National History]351 and on an engraved stele. Now I have corrected it.
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Giác Hai *
[34b8] Zen Master Giác Hai352 of Diên Phúc Temple, Hai Thanh, hailed from Hai Thanh. His family name was Nguyen*. When he was young he was a fisherman. He
made a small boat his home and sailed the rivers and the ocean. At the age of twenty­five, he abandoned his occupation, cut his hair, and became a monk. At first, he and Không Lo* served Master Hà Trach*. 353 Afterward he became the Dharma heir of Không Lô.
Under the reign of Lý Nhân Tông, he and the Taoist adept Thông Huyen* were often invited to the imperial palace. [35a] One day, they were sitting in attendance on the emperor when two lizards started to shriek at each other, making deafening and horrible noise. Lý Nhân Tông ordered Thông Huyên to stop them. Thông Huyên silently recited the mantras, and one of the lizards fell down. Thông Huyên then looked at Giác Hai and smiled, saying, "I leave one of them for you, monk! " Giác Hai fixed his gaze on the second lizard: after a short while, it also fell down. Lý Nhân Tông was amazed and wrote a poem to praise them:
Giác Hai's* mind is like the ocean,
Thông Huyen's* way is mysterious.
Full of supernatural powers and magical skills, One is Buddha, the other an immortal. 354
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Giác Hai became well known throughout the country, and was admired by both monks and laymen. Emperor Lý Nhân Tông always treated him with the etiquette due a teacher. Every time he came to stay at his provincial palace Hai Thanh, he would first pay a visit to Giác Hai at his temple.
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One day Lý Nhân Tông asked Giác Hai: "Can I hear something about your supernatural power? " Giác Hai immediately displayed his magical skills by jumping up into the air fifty or sixty feet above the ground. After a while, he came down again. Lý Nhân Tông and his court officials all applauded and acclaimed him. Thenceforth, Lý Nhân Tông granted him free access to the royal palace.
Under the reign of Lý Than* Tông (1128–1138), Giác Hai was invited many times to the capital, but he declined to come, pleading old age and ill health. <><><><><><><><><><><><>
A monk asked: "Between Buddha and sentient beings, who is the host and who is the guest? " Giác Hai answered by a verse:
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The young girl's hair is already white, 355
I want to inform you, [35b] o practitioner,356
If you are asking about the realm of Buddhahood, You will be marked on your forehead [like the carps in
their jumping contest] at Dragon Gate. 357
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When he was about to pass away, Giác Hai* spoke a verse to his students:
Spring comes, flowers and butterflies know the season well, Flowers and butterflies must have their own times. 358
But flowers and butterflies are originally illusions,
Do not occupy your mind with flowers and butterflies. 359
That night, a big meteor fell to the southeast side of his quarters. Giác Hai sat in upright position and passed away. The emperor issued a royal decree donating [the tax revenues from] thirty families to provide for incense and fire. His two sons were given honorary long robes and appointed to offices.
Nguyen* Hoc* (? –1175)
[35b6] Zen Master Nguyên Hoc360 of Quang* Báo Temple, Chân Ho* Village, Nhu' Nguyet*, hailed from Phù Cam*. His family name was Nguyen*. When he was young he studied the Dharma with Master Viên Trí of Mat* Nghiêm Temple. After he got the message of the teaching, he first lived in seclusion on Mount Ve* Linh,
devoting himself to purification practices361 for twelve years. Whenever he enter samadhi*, he would arise only after three days. He always recited the Xianghai dabei tuoluoni [the Dharani* of the Fragrant Ocean of Great Compassion] and was always effective in curing illness and praying for rain. Emperor Lý Anh Tông (r. 1138–1175) admired his supernatural powers and issued a decree granting him free access to the imperial palace so he could be ready to apply his mantras' power whenever necessary.
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Subsequently he retired on the pretext of old age and returned to his original temple to serve as abbot. His students numbered not less than a hundred.
[36a] On the eleventh day of the sixth month of the second year362 of the Thiên Cam* Chí Bao* era (1175), when he was about to pass away, he instructed his students:
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The Dharma has no image or form,
It is right before your eyes, not far away. You have to turn back and find it in yourself, Do not seek it from others.
Even if you got it from them,
It wouldn't be the true Dharma. 363
But suppose you find the true Dharma, What kind of a thing is it?
"Therefore, all Buddhas of past, present, and future and the successive generations of patriarchs who transmitted and received this mind seal also taught the same. "Listen to my verse:
Realize [the true nature] of body and mind and open your eye of wisdom,
Transforming spiritual power reveals the reality­aspect. When walking, standing, sitting, lying, it stands out alone. The emanation bodies (nirmana­kaya*) appearing according
to circumstances and are countless,
Although they fill the whole universe,
If you contemplate carefully you will see that they are
without fixed characteristics:
There is nothing in this world which can compare, Constantly showing a spiritual light,
Always explaining the inconceivable.
There is no word which can describe it appropriately. 364
As his verse ended, Nguyen* Hoc* sat cross­legged and passed away. <><><><><><><><><><><><>
The story that was handed down among the people is somewhat similar to the biography of Huisi365 in the Transmission of the Lamp. This follows what was recorded in the The Essential Sayings of the Patriarchs by Hue* Nhat*.
Quang* Nghiêm (1122–1190)
Eleventh Generation: No Biography Recorded
[36a11] Zen Master Quang Nghiêm of Tinh* Qua* Temple, Trung Thuy*, Tru'o'ng Canh, was a native of Ðan Phuong*. His family name was Nguyen*. [36b] He was an orphan as a child and studied with his uncle, Master Bao* Nhac*, with whom he first generated his mind of enlightenment
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(bodhicitta). After Bao * Nhac* passed away, he started to travel everywhere, studying at all seats of Zen learning. Hearing about Master Trí Thien*,366 who was at the time teaching at Phúc Thánh Temple, Dien* Lãnh, he came to study with him.
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One day, while listening to Trí Thiên explain the Sayings of Xuedou,367 when he reached the section where the two masters Daowu and Jianyuan go to a funeral and talk about birth and death,368 Quang* Nghiêm seemed to be awakened, so he asked: "Is there still truth in this meditation saying which the ancient worthies used to discuss birth and death? " Trí Thiên said: "Can you comprehend this truth? " Quang Nghiêm asked: "What is the truth without birth and death? " Trí Thiên said: ''You should comprehend it right within birth and death. " Quang Nghiêm said: "I have attained birthlessness. " Trí Thiên said: "Then comprehend it by yourself. " At these words Quang Nghiêm experienced a breakthrough; he asked: "How am I to preserve it? " Trí Thiên said: "Having comprehended it is the same as having not yet comprehended. " Quang Nghiêm bowed in homage.
From then on his fame spread in the Zen communities. First he came to Thánh Ân Temple at Siêu Loai* Village to sojourn for a while. The Minister of Defense Phùng Giáng Tu'ò'ng heard of him and developed an admiration for him. He then invited Quang Nghiêm to Tinh* Qua* Temple, which he had built. Here Quang Nghiêm began to propagate the message of the Zen school. [37a] Zen companions came to study—no one went there in vain.
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One day, his advanced student Thu'ò'ng Chieu* quoted the Diamond Sutra*: "The Dharma that the Tathagata* has attained is neither real nor unreal, what is this
Dharma? "369 Quang Nghiêm said: "Better stop slandering the Tathagata. " Thu'ò'ng Chiêu said: "Better stop slandering the sutra*, Master! " Quang Nghiêm said: "Who teaches this sutra? " Thu'ò'ng Chiêu said: "Venerable Sir, please do not joke with me. It's the Buddha who teaches it, isn't it? " Quang Nghiêm said: "If Buddha teaches it, why is it said in the sutra itself that 'if you say that the Tathagata has taught the Dharma, you are slandering the Buddha'? "370 Thu'ò'ng Chiêu could not answer.
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A monk asked: "What is the Truth Body (Dharmakaya*)? " Quang Nghiêm said: "The Truth Body inherently has no form. " The monk asked: "What is wisdom (prajna*)? " Quang Nghiêm said: "Wisdom has no shape. " The monk asked: "What is the realm of pure fruition? " Quang Nghiêm said: "The pine and the catalpa by an old grave. " The monk continued: "What
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is the man in the object? " Quang * Nghiêm said: "Sitting alone to seal the mouth of a pot. " The monk continued: "Suddenly coming across an intimate friend, how am I to receive him? " Quang Nghiêm said: "Raise your eyebrow according to the situations. " The monk continued: ''Who are the offspring of Kien* So' and the grandchildren of Mr. Âu? "371 Quang Nghiêm said: [37b] "The fool from the country of Chu. " The monk was speechless.
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On the fifteenth day of the second month of the fifth year, canh tuat*, of the Thiên Tu' Gia Thuy* era (1190), when he was about to pass away, Quang Nghiêm spoke a verse:
Only when you are free from [the attachment to] peace can you begin to talk about peace,
After you are born in the realm of birthlessness, you should talk about birthlessness.
As a man you have sky­high aspiration,
Stop following the footsteps of the Tathagata*. 372
As his verse ended, he joined his palms and passed away sitting upright. He was sixty­nine. Phùng cremated his body and built a stupa [to house the relics].
Thu'ò'ng Chieu* (? –1203)
Twelfth Generation: No Biography Recorded
[37b7] Zen Master Thu'ò'ng Chiêu of Luc* To* Temple,373 Dich* Bang*, Thiên Ðú'c Prefecture, hailed from Phù Ninh Village. 374 His family name was Pham*. He served under the reign of Lý Cao Tông and held the office of Supply Supervisor in Quang Tù' Palace. 375 After some time, he resigned from his position and left home
to become a monk. He studied with Master Quang Nghiêm of Tinh* Qua* Temple and received the essence of the teaching directly from him. He served Quang Nghiêm for many years.
Subsequently he settled down at Phu'ò'ng Co* Temple, Ông Mac*,376 to propagate the essence of the Dharma. Finally, he moved to Luc Tô Temple. His students increased daily.
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A monk asked: "What is it like when subject and object condition each other? " Thu'ò'ng Chiêu said: [38a] "Forget both subject and object; the
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nature of mind is impermanent; 3 7 7 it is originated and annihilated all the time, never ceasing for an instant. So which conditions which? Origination is things originating, annihilation is things being annihilated. The Dharma which [an enlightened person] attains never has origination or annihilation. The monk said: "I still don't understand, please instruct me. " Thu'ò'ng Chieu* said: "Once you have realized mind, in the cultivation of the Dharma, you can save power and easily succeed. If you have not completely realized mind, you will only waste your effort for nothing. "
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A monk asked: "What is the Truth Body (Dharmakaya*) that pervades all? " Thu'ò'ng Chiêu said: "Just as one pore contains the whole Realm of Ultimate Reality
(Dharmadhatu*), so do all pores. You should know that there is not the smallest place anywhere in Mind or in space where there is no Buddha­body. Why so?
Because the Truth Body manifests itself in the Emanation Body (nirmanakaya*), which attains perfect enlightenment (samyaksambodhi),378 there is no place that the Truth Body does not reach. Thus, you should know that the Tathagata*, through the sovereign power of mind without origination or revolution, turns the Wheel of Truth (Dharmacakra). [The Tathagata] knows that all phenomena are not originated, so he uses the three dharmas to teach annihilation; yet he turns the Wheel of Truth without relying on annihilation. [The Tathagata] knows that all phenomena are free from false views, so he dwells in the realm of separation from desire—but not its annihilation—to turn the Wheel of Truth. The Tathagata also enters the realm of the emptiness of all phenomena; therefore, [38b] without relying on words, he turns the Wheel of Truth. [The Tathagata] knows that all phenomena are ineffable, so he dwells in the ultimate peace to turn the Wheel of Truth. The Tathagata knows that all phenomena are originally nirvana—379 this is called formless true nature, inexhaustible true nature, unborn, undestroyed; selfless true identity, where nothing is not self; true nature without sentient beings, where nothing is not sentient beings; true nature without "Bodhisattvas," without the Realm of Ultimate Reality (Dharmadhatu),
without "emptiness"—nature where there is no ''achieving perfect enlightenment. "380 Thu'ò'ng Chiêu then spoke a verse:
In this world it becomes human existence,
In the mind it is the Embryo of the Tathagata
(Tathagatagarbha*).
It is luminescent and without abode,
When one searches for it, it is immense and boundless.
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On the twenty­fourth day of the ninth month of the second year of the Thiên Gia Bao * Huu* era (1203), Thu'ò'ng Chieu* had some heart pains, so he assembled his students and spoke a verse:
The Dharma is originally without color,
Yet day after day it shows its freshness.
In these three thousand great thousands of worlds, There is no place that is not its home.
Then he sat cross­legged and passed away. His disciple Than* Nghi and the others cremated his body, collected the relics, and built a stupa to house them. Thu'ò'ng Chiêu had composed a one­volume work entitled Nam Tông Tu'* Pháp Do* [Diagram of the Dharma Succession of the Southern School], which has been in circulation [among the Buddhist communities]. 381
Thông Thien* (? –1228)
Thirteenth Generation:
Five Persons, Two Biographies Recorded
[39a2] Layman Thông Thien382 of Oc* Village, An La, hailed from Ôc Village. His family name was Dang*. At first, together with Quách Thân Nghi of Thang* Quang Temple, he served Master Thu'ò'ng Chiêu of Luc* To* Temple. One day, he entered Thu'ò'ng Chieu's* private room to ask for instruction,383 saying: "How
can I realize the Buddha­Dharma? " Thu'ò'ng Chiêu said: "Buddha­Dharma is not to be realized. How can this be something you realize? Buddhas cultivate all dharmas, yet none of them obtains. " At these words, Thông Thiên got the gist [of Thu'ò'ng Chiêu's teaching].
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He then returned to his native village and settled down at Lu'õ'ng Pháp Temple. Crowds of students came. To whatever was asked, Thông Thiên sealed it with the mind­seal.
A monk asked: "What is a world­transcending person? " Thông Thiên said: "Haven't you heard the ancient worthies say, 'Just contemplate that the five aggregates are empty; the four elements are without a self; the true mind is without characteristics and neither goes nor comes; at the time of birth, true nature does not come; at the time of death, true nature does not go; it is always pure and completely quiescent, because
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mind and objects are one. ' If only you can comprehend this, you will abruptly attain enlightenment; when you are not fettered by the three times, then you are a world­ transcending person. What is most important is that you should not have the slightest [39b] attachment to anything. "
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A monk asked: "What is the meaning of birthlessness? " Thông Thien * said: "When you accurately discern these five aggregates, [you will find out that] by nature they are originally empty; surely emptiness cannot be annihilated. That is the meaning of birthlessness. " The monk continued: ''What is the truth of birthlessness?