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At a tender age he followed Zen Master Ða Bao of Kien* So' Temple, and for years he served him.

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As his words ended, he joined palms together and passed away.
Cam* Thành cremated Thông's body and collected the relics and built a stupa21 for them on Mount Tiên Du. The time was the twelfth day of the first month of the
second year, bính ngo*, of the Baoli era (826 C. E. ) of the Tang dynasty. 22 The Zen school in our country [Viet Nam] began with Vô Ngôn Thông. 23 Cam Thành
(? –860)
Dharma Heirs of Zen Master [Vô Ngôn] Thông of Kien* So' First Generation: One Person
[5a11] Zen Master Cam Thành, the second generation [after Vô Ngôn Thông] at Kiên So' Temple, hailed from Tiên Du; his family name is not known. [5b] When he first left home to become a monk, his Dharma name was Lap* Ðú'c. He remained in his home area around Mount Tiên Du24 and devoted himself to chanting dharanis* and reciting sutras*. 25
One of the leading men in the village, a Mr. Nguyen*, admired Cam Thành's virtuous conduct and wanted to donate one of his houses as a temple and invite Cam Thành to live there. Though he sincerely extended his invitation many times, Cam Thành did not accept.
One night Cam Thành had a dream that a divine being told him: "If you fulfill Nguyen's* aspiration, after a few years' time there will be great good fortune. " So then Cam Thành accepted Mr. Nguyên's invitation. This was [the start of] Kiên So' Temple at Phù Dong* Village.
Before long, the Zen Master Vô Ngôn Thông arrived. Cam Thành knew immediately that he was an extraordinary man, and so he served him day and night unstintingly. Thông was moved by his sincerity, so he called him Cam Thành [which means "Moving Sincerity"].
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One day Thông said to Cam Thành: "In the old days our Lord Buddha appeared in the world for one great cause. 2 6 After accomplishing his salvific work, he appeared entering nirvana. 27 Wondrous mind such as this is called treasury of the eye of the True Dharma, the uncharacterizable
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true reality, the method of samadhi *. The Lord personally entrusted it to the Venerable Mahakasyapa*,28 who became the first patriarch [of Zen]. It was handed on generation after generation until it reached the great teacher Bodhidharma. 29
"Bodhidharma came from India [to China] braving the perils of the voyage in order to transmit this Dharma. It was passed along until it reached the Six Patriarch Caoxi, who received it from the Fifth Patriarch;3 0 they were all still in the line of Bodhidharma. [6a] When Bodhidharma first came, people did not recognize him or
believe in him. Therefore, [he started the practice of] passing along the patriarchal robe [and bowl] to be emblematic of [the true successor] who had received the Dharma. Later when people's faith had solidified, the robe [and bowl] became an object of contention, so the Fifth Patriarch told the Sixth Patriarch to let it stop with
him and not pass it down any more. 31 Thenceforth it became a direct transmission from mind to mind without handing down the robe and bowl.
"In those days, Nanyue Huairang first got the Sixth Patriarch's transmission. Nanyue passed it along to Mazu Daoyi. Mazu transmitted it along to Baizhang Huaihai. I received this MindDharma from Baizhang. I had long heard that here in this country there were many people who respected the Great Vehicle. Therefore, I came to the south to look for people of knowledge.
"Now I have met you—this is due to previous karmic links. Listen to my verse:
People from all over make noise.
Falsely arguing over the true transmission.
They say that our first patriarch,
Came in person from India,
To transmit the treasury of the Dharma Eye,
He called it Zen.
One flower opens into five petals:32
The seeds follow each other in unbroken sucession,
In hidden accord with the Secret Teaching.
Thousands and thousands have an affinity with it,33 Everyone calls it the school of Mind,
Pure and fundamentally so.
India is the same as this land,
This land is the same as India.
Ancient and modern, the same sun and moon,
Ancient and modern, the same mountains and rivers.
If in contact with defilement, you become bogged down,34 Then Buddhas and patriarchs become enemies.
The slightest deviation,
And you go wrong by a thousand miles. Contemplate and observe well:
Do not deceive posterity.
Even if you question me,
I am fundamentally without words.
[6b] Under [the impact of] these words, Cam * Thành was enlightened. <><><><><><><><><><><><>
A monk asked: "What is Buddha? " Cam Thành said: "[Buddha is] everywhere. " The monk then asked: "What is the mind of Buddha? '' Cam Thành said: "It has never been concealed. " The monk continued: "I don't understand. " Cam Thành said: "You already missed it. "
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Later Cam Thành passed away without illness in the first year, canh thìn, of the Xiantong era (860 C. E. ) of the Tang dynasty.
Thien* Hoi* (? –900)
Second Generation: One Person
[6b6] Zen Master Thiên Hôi of Dinh* Thien* Temple3 5 in Siêu Loai* Village3 6 hailed from Dien* Lãnh. Early on he left home and became a monk under the guidance of the monk Tiem* Nguyên of Ðông Lâm37 Temple in his home area. He gave himself the sobriquet To* Phong [which means "Patriarchal Deportment"]. He traveled
everywhere, seeking to study the essential teachings of Zen. Later he met Cam Thành at Kien* So' Temple and served him for more than ten years indefatigably.
One day Thiên Hôi entered Cam Thành's room38 and asked: "In the scriptural teachings it says that the Tathagata* Sakyamuni* attained Buddhahood only after three
immeasurable aeons39 of cultivating the path. But now you, Venerable Sir, always tell me that the mind itself is Buddha. 40 I'm not clear about this: I hope you will instruct me. "
[7a] Cam Thành said: "Who is speaking in the scriptural teachings? " Thiên Hôi said: "Isn't it Buddha speaking? " Cam Thành said: "If so, then why does he say in the
ManjusriSutra*,41 'I stayed in the world for fortynine years without uttering a single word to anyone'? Moreover, an ancient worthy said, 'Those who search through texts to get realization
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become ever more bogged down, and those who seek Buddhahood through asceticism are all deluded. Those who seek Buddhahood apart from mind are outsiders to the Buddhist Path. Those who seek Buddhahood by clinging to mind are deluded demons. '" 4 2
Thien* Hoi* said: "If so, what is there in the mind that is not Buddha that becomes delusion? What is in the mind that is Buddha? "43
Cam* Thành said: "In the old days there was someone who asked Mazu, 'If mind itself is Buddha, which mind is Buddha? ' Mazu said, 'Please point out to me anything you suspect is not Buddha. ' The man had no reply. Mazu said, 'When you reach enlightenment, all things [are Buddha]. If you do not awaken, you are forever at odds with everything. '4 4 Do you understand this statement? "4 5 At this Thiên Hôi replied: "I understand. " Cam Thành said: ''How do you understand it? " Thiên Hôi said: "There is nothing anywhere in anything that is not Buddhamind. " Then he bowed in homage. Cam Thành said: [7b] "This is how it must be. " Then he named him Thiên Hôi [which means "Profound Understanding"].
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Later on Thiên Hôi passed away at his own temple. This was in the third year, canh thân, of the Guanghua era (900 C. E. ) of the Tang dynasty.
Vân Phong (? –956)
Third Generation: One Person
[7b4] Zen Master Vân Phong (also called Chu Phong) of Khai Quoc* Temple46 in the capital city of Thang* Long47 hailed from Tù' Liêm in Vinh* Khang Prefecture. 48 His family name was Nguyen*. While pregnant with him, his mother abstained from eating meat and often chanted the scriptures. When he was born, a
spiritual light filled the room. Both his parents were moved by this uncanny phenomenon. [Consequently, later on] they permitted him to leave home to become a monk.
When Vân Phong grew up, he served Zen Master Thiên Hôi at Siêu Loai* Temple and became an intimate disciple who entered the master's private room. Through close contact with Thiên Hoi's* mystic potential, his Zen learning increased day by day.
Thiên Hôi often told him: "Birth and death is an important matter. You should strive to comprehend it thoroughly. " Vân Phong asked: "When birth and death come, how can we avoid it? "49 Thiên Hôi said: "Where there is no birth and death, we are sure to avoid it. " Vân Phong
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asked: "What is the place where there is no birth and death? " Thien * Hoi* said: "You should comprehend it right in the midst of birth and death. "
Vân Phong said: "How am I to understand it? " Thiên Hôi said: "Go away for a while and come back this evening. " Vân Phong came back at the agreed time, [8a] but Thiên Hôi said: "Wait till tomorrow morning and the assembly will give you proof. '' Vân Phong suddenly emptied through with enlightenment and bowed in homage. Thiên Hôi said: "What truth have you seen? " Vân Phong said: "I've comprehended. " Thiên Hôi said: "How so? " Vân Phong held up a fist and said: "It's not worth this one. " Thiên Hôi let it go at that.
<><><><><><><><><><><><> Vân Phong died in the third year, bính thìn, of the Xiande era (956 C. E. ) of the Later Zhou dynasty.
Khuông Viet* (933–1011)
Fourth Generation: Two Persons
[8a6] The Great Master Khuông Viêt (who earlier was called Chân Lu'u)50 of Phat* Ðà Temple, Cát Loi* Village, Thu'ò'ng Lac*,51 was a native of Cát Lo'i. His family name was Ngô. He was a descendant of Ngô Thuan* De*. He had an imposing appearance and untrammeled intent. As a boy he studied Confucianism, but
when he grew up he turned to Buddhism. 52 Together with a schoolmate of his, he went to Zen Master Vân Phong of Khai Quoc* Temple and received ordination from him. From then on he read widely in the Buddhist scriptures53 and plumbed the essential teachings of Zen.
When he was in his forties, his fame made an impact on the royal court. Emperor Ðinh Tiên Hoàng (r. 968–979)54 summoned him for an audience. The emperor was pleased with him and honored him with the rank General Supervisor of Monks (Tang* Thong*). 55 In the second year of the Thái Bình era (971), the emperor granted him the sobriquet Khuông Viêt Thái Su' [which means "the Great Master Who Brings Order to Viêt. "]
Emperor Lê Dai* Hành (r. 980–1005)56 honored Khuông Viêt even more: [8b] Khuông Viêt participated in all military and court affairs. He often visited Mount Ve*
Linh57 in Bình Lo* Prefecture58 and grew to love the elegant scenery there. He wanted to build a hermitage and settle down there. One night he had a dream in which he saw a spirit wearing golden armor, holding a golden lance in his right hand and a jewel stupa in his
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left hand. He was accompanied by ten or more fearsomelooking attendants. The spirit came and told him: "I am the Celestial King Vaisravana *,59 and my attendants are all yaksas*. The lord of heaven has ordered us to come to this country to protect its border and enable the BuddhaDharma to flourish. I have a karmic affinity with you, so I have come to entrust this task to you. "
Khuông Viet* woke up in astonishment. He heard the sound of shouting in the mountains. He thought the whole thing very strange. When dawn came, he went into the mountains and saw a great tree more than a hundred feet high, with many branches and luxuriant foliage. Above it was an auspicious cloud. Khuông Viêt had some
workmen cut it down, and he had it carved into the image of what he had seen in his dream. It was housed in a shrine. 60
In the first year of the Tianfu era (981), the Chinese army of the Song regime invaded Vietnam. The emperor [Lê Dai* Hành] had heard of [the Vaisravana episode], so he ordered Khuông Viêt to go to that shrine and pray [for national salvation]. The enemy took fright and fled to the Ninh River in Bao* Huu*. 61 Wild waves arose, raised by the wind, and flooddragons appeared leaping and prancing about. The Chinese army [9a] fled in complete disarray.
In the seventh year [of the Tianfu era (987)] the Song envoy Li Jue62 came [to Vietnam] on a peace mission. At this time the Dharma Master Do* Thuan* was also well known. 6 3 The Emperor Lê Ðai Hành ordered Khuông Viêt to put aside his monk's garb and to act as a court minister. 6 4 [Along with the delegation of courtiers and the emperor himself,] he met with Li Jue at the frontier. Li Jue saw that he was wellversed in literature and repartee, so he offered him a verse: "Beyond the sky
there is another sky which we must reflect back on. "65 Khuông Viêt told Lê Ðai Hành: "This shows that he honors Your Majesty no different than his own lord. " When Li Jue went back to China, Khuông Viêt wrote him a farewell verse entitled Vu'o'ng Lang Qui (The Royal Emissary Returns Home), which reads as follows:
Embroidered sails extended in the auspicious sunshine and the fair wind,
The spirit immortal returns to the sovereign's home. Thousands of miles across the blue waves,
The road home to the ninth heaven is long.
How sad human feelings are as we face the cup of parting, Fondly we try to hold you back, illustrious Sir. 66
We hope you will exercise your profound intent on behalf of this southern land,
Report clearly to our sovereign.
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Later Khuông Viet * resigned from office, pleading old age and ill health, and then returned to his home area and built a temple on Mount Du Hí, which he presided over as abbot. Students gathered around him.
One day his advanced student Ða Bao* asked him: "What is the beginning and end of studying the Path? " Khuông Viêt said: "From beginning to end, there is nothing in the wondrous emptiness. When you can understand Thusness (tathata*), everything is of the same nature. " Ða Bao asked: "How does one preserve it? " Khuông Viêt said: ''There is no place for you to set to work. " [9b] Ða Bao said: "Master, you have said it all. " Khuông Viêt said: "How do you understand that? " Ða Bao gave a shout.
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On the fifteenth day of the second month of the second year of the Thuan* Thiên era (1011) of the Lý dynasty, when he was about to die, Khuông Viêt spoke a verse to Ða Bao:
The fire was already there in the wood,
Fire was there, then it came to life again.
If you say there is no fire in wood,
How could flames spring up when we drill for fire?
As his verse ended, he passed away seated in the lotus position. He was fiftytwo years old. (Another source says he was seventynine. )67
Ða Bao*
Fifth Generation: Two Persons
[9b6] It was not known where Zen Master Ða Bao was from or what his family name was. He later dwelt at Kien* So' Temple in Phù Dong* Village, Tiên Du. At the time the Great Master Khuông Viêt was at Khai Quoc* Temple teaching, and Ða Bao came to study with him. Khuông Viêt was gladdened by his insight when faced with situations and the diligent way he dealt with things. Only Ða Bao was permitted to enter Khuông Viet's* private room. After Ða Bao attained the Dharma, he wandered far beyond the mundane world with only a pitcher and a bowl. Finally he came to settle down at Kiên So' Temple.
Before Lý Thái To* (r. 1010–1028)68 ascended the throne,69 Ða Bao met him and saw his unusual appearance. He said: "This young man has an uncommon physiognomy. In the future he will be a king. "7 0 Lý Thái Tô
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was greatly shocked and said: "At the present time [10a] our sage king is still reigning and the country is at peace. How can you say something like this that could get my whole family wiped out? " Ða Bao * said: "The Mandate of Heaven7 1 has already been decided. Even if you wish to avoid it, it is impossible to do so. If these words prove correct, please do not forsake me. "72
When Lý Thái To* ascended the throne, he often invited Ða Bao to court to ask him for lessons in Zen, and he would reward him with generous donations. Ða Bao was even consulted about all court and political matters. There was a royal decree that ordered his temple rebuilt.
Ða Bao subsequently died, but no one knows where or when.
Dinh* Hu'o'ng (? –1051)
Sixth Generation:
Three Persons, Two Biographies Recorded
[10a7] The Elder Dinh Hu'o'ng of Cam* Ú'ng Temple, Bà So'n,73 Thiên Ðú'c Prefecture,74 was a native of Chu Minh75 of the Lu' family. His family had practiced Buddhism for generations.
At a tender age he followed Zen Master Ða Bao of Kien* So' Temple, and for twentyfour years he served him. Ða Bao had more than a
hundred disciples, and Ðinh Hu'o'ng was foremost among them, along with National Preceptor Bão Hoà. 76 Ðinh Hu'o'ng entered deeply into Ða Bao's* mystic secrets.
One day Ðinh Hu'o'ng asked Ða Bao: "How can I get to see the true mind? " Ða Bao said: "You have to unfurl it for yourself. " Ðinh Hu'o'ng emptied through as he got the message and said: "Everything is so, [10b] not just me. " Ða Bao said: "Do you understand yet or not? '' Ðinh Hu'o'ng said: "Even when I have understood, it is no different from when I did not understand. "77 Ða Bao said: "You must preserve it. " Ðinh Hu'o'ng covered his ears and stood with his back turned. Ða Bao gave a shout and Ðinh Hu'o'ng bowed. Ða Bao said: "In the future you will deal with people like a deaf man. "
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Commander General and Defense Commissioner Nguyen* Tuân respected Ðinh Hu'o'ng's reputation for virtue and invited him to Cam Ú'ng Temple. Ðinh Hu'o'ng settled there, and students gathered like clouds. He proselytized with great success and spread the transformative influence [of the Dharma].
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On the third day of the third month of the third year, canh dan *, of the Sùng Hu'ng Dai* Bao* era (1050) of Lý Thái Tông's reign (1028–1054),7 8 Dinh* Hu'o'ng fell ill. He called together the assembly to say farewell and spoke a verse:
Originally there is no abode,79
Our abode is the true school [of Zen].
The true school is illusory like this,
Illusory existence equals emptiness of emptiness.
After his verse ended, he abruptly passed away.
Thien* Lão
[10b9] Zen Master Thiên Lão of Trùng Minh Temple on Mount Thiên Phúc80 in Tiên Du studied with Ða Bao of Kien* So' Temple in his early years and comprehended the essence of mind. Then he moved to Tù' So'n81 and planted his staff there. The influence of his Zen grew stronger and stronger, and students came
to him by the thousands. His temple became one of the most flourishing in the Buddhist community. During the years of the Thông Thuy* era (1034–1038), Lý Thái Tông often [11a] visited his temple.
Once Lý Thái Tông asked him: "How long have you been on this mountain, Master? " Thiên Lão said: "I only know the sun and the moon of today. Who knows about past springs and autumns? " The emperor asked: ''How do you pass the days? " Thiên Lão replied: "The green bamboos and yellow flowers are not external objects.
White clouds and bright moon reveal true nature. "82 The emperor said: "What does this mean? " Thiên Lão said: "If I say too much now, there will be little benefit later. " The emperor suddenly had some insight.
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Once Emperor Lý Thái Tông dispatched an envoy to bring Thiên Lão to court to ask for his advice, but Thiên Lão had already passed away. 83 The emperor deeply mourned his passing and personally composed verses expressing his grief. He sent an envoy to arrange for a vegetarian feast [in honor of Thiên Lão] and to pay his respects. They built a pyre, cremated the body, and collected his remains. They erected a stupa [for Thiên Lão's remains] outside the temple gate [at Trùng Minh]. The emperor had the temple enlarged and repaired, and assigned people to take care of the upkeep and supplies of the temple.
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Viên Chieu * (999–1090)
Seventh Generation: Seven Persons
[11a9] Zen Master Viên Chieu of Cát Tu'ò'ng Temple in the capital of Thang* Long hailed from Phúc Ðu'ò'ng84 in Long Ðàm Prefecture;85 his family name was Mai and his personal name Truc*. He was the son of the elder brother of Empress Lý Linh Cam*. 8 6 As a child he was very intelligent and studious.
When he heard that there was an elder adept in physiognomy at Mat* Nghiêm Temple in his home area, Viên Chiêu went to seek his advice. The elder looked him over thoroughly [11b] and said: "You have a karmic connection to the BuddhaDharma. If you leave home to become a monk you are sure to become a great Bodhisattva among humans. If not, it is difficult to guarantee how long you will live. " Viên Chiêu felt a sense of realization. He said farewell to his parents and received ordination from Dinh* Hu'o'ng on Mount Ba Tiêu. He served Ðinh Hu'o'ng for many years and investigated Zen studies. He always recited the Sutra* of Complete Enlightenment,87 and he was clear in the three methods of contemplation. 88
One night while Viên Chiêu was in deep concentration he saw the Bodhisattva Manjusri*89 cut open his stomach with a knife and wash out his guts. Then Mañjusri applied medicine to the wound. After this, what Viên Chiêu practiced in his mind seemed preordained to mesh [with Reality],90 and he had deep attainment in the samadhi* of words,91 expounding the Dharma most eloquently. Subsequently, he established a temple east of the capital and settled there—students came in droves.
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Once a monk asked Viên Chiêu: "What is the meaning of 'Buddha' and 'Sage'? " Viên Chiêu said: "At the autumn festival,9 2 chrysanthemums are blooming under the
hedge. In the pure air of spring orioles are singing in the branches. "93 The monk continued: "Thank you [for your answer], but I don't understand. Please instruct me again. " Viên Chiêu said: ''By day the sun shines, by night the moon is bright. "
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A monk asked: "I already grasped your true message, but how does the mystic mentality work? "9 4 Viên Chiêu said: "If you carry a full bowl of water without being careful and you slip, what's the use of being sorry? " The monk continued: "Thank you for your instruction, Teacher. " Viên
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Chieu * said: "Don't jump [12a] into the river and drown. You come in person but you sink yourself. " <><><><><><><><><><><><>
A monk asked: "Bodhidharma9 5 and Sakyamuni*9 6 are the supreme adepts. From ancient times until now who have succeeded to them as masters? "9 7 Viên Chiêu said: "Dark and light, the aspects of heaven, depend on sun and moon. Crooked and straight, the lines of earth become Yue and Huai. "98
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A monk asked: "What is the Great Path, the single road to the source? " Viên Chiêu said: "On high cliffs in the strong wind we know which plants are sturdy. When the
country is swept by rebellion we know which ministers are loyal. "9 9 <><><><><><><><><><><><>
A monk asked: "Where do all sentient beings come from and where do they go after they die? "100 Viên Chiêu said: "A blind turtle pierces a rock wall; a lame tortoise climbs a high mountain. "
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A monk asked: "The fresh green bamboos are all Thusness. What is the function of True Thusness? "101 Viên Chiêu said: "I offer this to you a thousand miles away, as I smile and hold a cup of tea. "102 The monk continued: "If so, what have I come here for in vain? ''103 Viên Chiêu said: "Who knew that on the way to the eastern mound104 one's hair would turn white? "
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A monk asked: "Dã Hiên's house is deep in the wilderness:105 Who would know to come knocking at its door in a free and easy way? " Viên Chiêu said: "The Golden Valley106 is deserted, and flowers and weeds grow wild—day and night cows and goats are free to enter it. " The monk continued: "Why is it like this? " Viên Chiêu said: "Those who are wealthy and of noble rank and arrogant to boot should know that richness collapses like a phantom tower. "107
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A monk asked: "The Dragon girl108 [12b] offered her jewel and attained Buddhahood. What would be the merit of a donor who gives many gifts? " Viên Chiêu said: "Cinnamon trees in the moonlight for ten thousand
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ages—they grow thick in [the light] of a single disc. " The monk continued: "What does it mean by 'labor to no effect. '" Viên Chieu * said: "If we hang a mirror in the sky,109 we penetrate every place in the human realm. ''
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A monk asked: "To cross a river you must use a raft. 110 When you reach the shore, it is no longer needed. How is it when we do not cross? " Viên Chiêu said: "When the pond dries up, the fish are left on dry land, but they gain life for ten thousand years of springtime. " The monk continued: "What does it mean by 'in order to attain the wondrous truth one must follow the stream'? "111 Viên Chiêu said: "I've heard that once Jing Ke112 left [for Qin], he never returned again. "
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A monk asked: "Gold and ore are mixed together: originally they are a single [complex of] matterenergy. I ask you, Teacher, please use your skillful methods and refine out the pure form. " Viên Chiêu said: "If you have never been the guest of the King of Qi, how could you know of the giant fish in the ocean? " The monk
continued: "What happens if gentleman Guo113 does not take the advice? " Viên Chiêu said: "If you want to have your wine to drink first, do not try to complicate matters by drawing feet on a snake. "114
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A monk asked: "The snake has died on the road. Please, Teacher, bring it back to life. "115 Viên Chiêu said: "Where are you from? " The monk said: "Originally I'm
from the mountains. " Viên Chiêu said: "Go back to your [13a] cliffside retreat right away and live in seclusion. Do not meet with Xu Zhen. "116 <><><><><><><><><><><><>
A monk asked: "The ocean store is a vast flood—we must not ask about it. What are the drops from the stream of Caoxi? "117 Viên Chiêu said: "Before the wind, under the pines, a cool rhythm. After the rain, on the road, soaked with mud. " The monk continued: "What does it mean by 'it is no different from now'? "118 Viên Chiêu said: "Under the hedge, the autumn chrysanthemums. On the ends of the branches, orioles in the warm sun. "
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A monk asked: "It is clear in the mind's eye and bright in the form body, yet one can neither discriminate its inner truth nor see its characteristics.
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Why can't one see it? " 119 Viên Chieu* said: "The flowers in the garden are bright, the grass on the shore is sparse. " <><><><><><><><><><><><>
A monk asked: "When the season turns cold and the plants wither, what can we display? " Viên Chiêu said: "I'm glad you realize it yourself. Isn't it something to rejoice in? " The monk said: "I'm fortunate to hear today's decisive instruction. From now on I'll avoid careless mistakes. " Viên Chiêu said: ''I've just lifted you out of the shallow water, but you turn back [and dive into] a bottomless pond. "
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A monk asked: "Even inside the citadel of nirvana it is still perilous. Is there anywhere that is not perilous? "120 Viên Chiêu said: "Build your nest on a curtain of flame;121 your grey hair is like reed flowers. " The monk continued: "When one is hard pressed, what good are these two bases? " Viên Chiêu [13b] said: "A real man goes along [with circumstances] with total abandon, and wanders free in the windy moonlight. "
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A monk asked: "They say that all sentient beings are Buddhas, but I'm not clear about this teaching. Please instruct me, Teacher. " Viên Chiêu said: "I urge you, Sir, to
devote yourself to farming. Don't imitate others and waste your energy waiting for a rabbit. "122 The monk went on: "I'm lucky to meet with your clear decisive explanation, Teacher. I won't seek from others ever again. " Viên Chiêu said: "What a pity that, having choked once, you sit here hungry but forget to eat. "
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A monk said: "Today here I see before me the precious jewel that has been hidden in a sack for many long years. "123 Viên Chiêu said: "I was waiting for the midautumn moon, but instead I get caught in clouds and rain. " The monk continued: "Though I hear your explanation, I'm not clear about the principle of it. " Viên Chiêu
said: "I laugh at the guy who held on to the bridge post and was drowned in midstream. "124 <><><><><><><><><><><><>
A monk asked: "What is the one Dharma? " Viên Chiêu said: "Even if you do not see spring birth and summer growth, you still meet with autumn ripening and winter
harvest. "125 The monk continued: "What does it mean by 'many people become Buddha'? " Viên Chiêu said: "Let Zu Long stop bustling around, because Xu Fu126 labored in vain in far away lands. "
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A monk asked: "What is the meaning of 'seeing inherent nature and becoming Buddha'? " Viên Chieu * said: "When spring comes the withered trees are adorned all over with flowers: the wind blows a thousand miles carrying their [14a] divine perfume. " The monk continued: ''I don't understand. Please instruct me again. Teacher. " Viên Chiêu said: "This eggfruit plant has been around for ten thousand years: its dense branches reach to the clouds. "127
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A monk said: "The mani jewel and the many colors are neither together nor apart. "128 Viên Chiêu said: "Spring flowers and butterflies—how many are fond of each other, how many are opposed? " The monk continued: "What does it mean by 'follow them and mix in'? " Viên Chiêu said: "If you do not have the eyes of the Indian monk,129 you labor in vain offering the jewel of Bian. "130
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A monk asked: "What is the enlightenment that meets the eye? "131 Viên Chiêu said: "How many times alarmed by the crooked branch, the bird [which was once shot by a bow]. How often he blows on his cold vegetable, the man [who was once burned by hot soup]. " The monk continued: "I don't understand. Please give me another metaphor. " Viên Chiêu said: "A deaf man listens to the sound of the lute and a blind man looks up at the crescent moon. "
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A monk asked: "Inherently what has form also has shadow. Is the shadow sometimes separate from the form? " Viên Chiêu said: "All rivers head for the East Ocean, where the myriad currents flow together. All stars bow to the North Star, where for a thousand ages all turn their hearts. "
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A monk asked: "What is transcending thousands of millions [of phrases] when you completely comprehend a single phrase? "132 Viên Chiêu said: "From afar he tucks
[the giant mountain] Taishan under his arm and steps across the North Sea. Then turns his face upward133 he throws his staff into the moon. " <><><><><><><><><><><><>
A monk asked: "Only this one is real: the rest are not. 134 [14b] What is real? " Viên Chiêu said: "The wind moves easily on the tip of the staff. Rain on the road makes mud. "
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A monk asked: "What does it mean, 'Do not bring up the wondrous treasury to the Tathagata *; do not ask the patriarchs for fire to keep the lamp lit'? " Viên Chieu* said: "Under autumn skies, the orioles sing; in a snowy landscape, red peonies bloom. "
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A monk asked: "What is the most wondrous phrase? " Viên Chiêu said: "One man stands in the corner, the rest of the guests drink without joy. "
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A monk asked: "I'm not asking135 about the great events of the past and the present; I only want to know the meaning of Bodhidharma especially coming from the
West. "136 Viên Chiêu said: "Some are with clever speech and enticing appearance;137 some are drilling turtle shell and striking tiles. " <><><><><><><><><><><><>
A monk asked: "When mind and phenomena are both forgotten, inherent nature is real. 138 What is real? " Viên Chiêu said: "The raindrops on the cliffside flowers are the tears of a goddess. 139 The wind hitting the bamboo in the courtyard is the sound of Bo Ya's lute. "140
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A monk asked: "What is the most wondrous phrase? " Viên Chiêu said: "While the stick is still caught in your throat, you won't live very happily. "141 The monk
continued: "With realization and cultivation the four kinds of illness are revealed;142 transcending them, is one able to be free from the cage of sensory experience? " Viên Chiêu said: "The mountain is high and huge: it is able to contain all things; the ocean is vast and deep: it is able to accommodate many rivers. "
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A monk asked: "Only Buddhas understand that. 143 [15a] What does 'that' mean? " Viên Chiêu said: "In a narrow lane, bamboos are thick; the wind blows, a tune
forms by itself. "144 The monk continued: "No need for ordinariness, no need for naturalness, no need for function, what are we supposed to do now? " Viên Chiêu said: "In the thick grass the swallows nest, in the vast ocean the whales hide. "
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A monk asked: "I have carried along the four elements since time immemorial, please show me the means to get out of cyclic existence. " Viên Chieu * said: "Among the animals in the world, the rhinoceros is most precious, it feeds on thorns and sleeps in the mud. " The monk continued: "Both attachment and renunciation lie within cyclic existence, what is it like when there is neither? "145 Viên Chiêu said: "The purple plant has always been distinguished in its color, it has uneven leaves but no flowers. "1 4 6
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A monk asked: "What does it mean by 'cutting of the route of language'? "147 Viên Chiêu said: "Following the wind the sound of the horn comes through the bamboos, the moon atop the mountain ridge comes over the wall. " The monk continued: "The Buddhas teach in order to transform beings. Awakening to their original intention is called transcending the world. What does 'original intention' mean? " Viên Chiêu said: "Spring weaves flowers like brocade, when autumn comes the leaves look like gold. "
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A monk asked: "What is the one direct path? " Viên Chiêu [15b] said: "Horses and carriages travel back and forth, dust flies morning and evening. " The monk continued: "When there is [a false duality of] subject and object false consciousness arises. How are we to eliminate both subject and object?

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