No More Learning

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.
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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?
" Thông Thiên said: "It's only when you investigate the phenomena composed of the five aggregates, that inherent emptiness becomes manifest. Surely emptiness cannot be annihilated. That is the truth of birthlessness. " The monk asked: "What is Buddha? " Thông Thiên said: "The original mind is Buddha; therefore, Xuanzang,384 the Tripitaka* Master of the Tang dynasty, said, 'Just realize the mind­ground—this is called dharani*. Awakening to the fact that phenomena have no birth is called supreme enlightenment. '"
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He passed away in the seventh month of the fourth year, mau* tí, of the Kien* Trung era (1228) under the reign of Tran* Thái Tông (1225–1258).
Than* Nghi (? –1216)
[39b8] Zen Master Thân Nghi of Thang* Quang Temple, Thi* Trung Village, Kim Bài, hailed from Ngoai* Trai*. 385 His family name was Quách. His family cultivated purification practices for generations. When he first shaved his head [to become a monk], he served Master Thu'ò'ng Chieu* of Luc* To* Temple.
When Thu'ò'ng Chiêu was about to pass away, Thân Nghi asked: "All people come to this moment: Why do you, too, die like an ordinary person? " Thu'ò'ng Chiêu asked: "How many people do you remember who were not like ordinary people? " Thân Nghi said: "Only Bodhidharma. " [40a] Thu'ò'ng Chiêu asked: "What is so extraordinary about him? " Thân Nghi said: "He contentedly returned to the west alone. " Thu'ò'ng Chiêu said: "Whose home is Mount Xionger [Bear Ear]? "386 Thân
Nghi said: "He buried his shoe in the coffin. "387 Thu'ò'ng Chiêu said: "In terms of cheating people, Thân Nghi ranks first. " Thân Nghi said: "You can't say that Song Yun spread a false rumor; what about the fact that Zhuangdi
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did open the coffin? " Thu'ò'ng Chieu * shouted: "A dog barks at nothing. "388 Than* Nghi said: "Do you follow conventions or not, Master? '' Thu'ò'ng Chiêu said: "Yes, I do. " Thân Nghi said: "Why so? " Thu'ò'ng Chiêu said: "Because I'm in the same line with them. " Thân Nghi was abruptly awakened; then he bowed down and said: "I have misunderstood everything. " Thu'ò'ng Chiêu shouted. Thân Nghi again said: "I have served you for many years, but I don't know who was the first to transmit this Dharma? Pray instruct me about the successive generations of this Dharma transmission so that I know about its source. " Thu'ò'ng Chiêu praised him for
his earnestness. He took out the Chieu* Doi* Ban* [Collated Biographies] of Thông Bien*389 as well as the latter's record of the transmission lines of Zen that analyzes the Dharma succession according to schools, and showed them to him. After looking at them, Thân Nghi asked: "Why were the two schools of Nguyen* Dai* Ðiên and Nguyên Bát Nhã390 not recorded? " [40b] Thu'ò'ng Chiêu said: "There must be a good reason for Thông Bien's* idea [not to record them]. "
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On the eighteenth day of the second month of the sixth year, bính tí, of the Kien* Gia era (1216), Thân Nghi gave his disciple An* Không the Nam Tông Tu'* Pháp
Do* [Diagram of the Dharma Succession of the Southern School],391 which Thu'ò'ng Chiêu had handed down to him, and instructed Ân Không: "Although things are chaotic these days, you should carefully preserve this. Don't let it be destroyed in the wars, so our ancestral teaching will not disappear. " After speaking these words, he passed away.
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Ân Không formerly lived at Luong* Châu District, Na Ngan* Prefecture. 392 His sobriquet was Great Master Na Ngan.
Tú'c Lu*
Fourteenth Generation:
Five Persons, Two Biographies Recorded
[40b6] Zen Master Tú'c Lu' (another source says Tinh* Lu') of Thông Thánh Temple, Chu Minh Village, Thiên Ðú'c Prefecture, hailed from Chu Minh. As a child he was brilliant and studied all the conventional literature. One day, he abandoned what he had been studying. He came to serve Layman Thông Thien* in order to enquire about the mysterious essence [of Buddhism].
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Once on a daybreak after the summer retreat, Tú'c Lu * set a trap and shot down a brook ouzel. He brought it back and gave it to Thông Thien*. Thông Thiên was shocked and said: "You are a monk, why do you commit a killing? What are you going to do about the future retribution? " Tú'c Lu' said: "At that time I didn't see that animal there, nor did I see my own body there, nor was I cognizant of the retribution for killing. That was why I did what [41a] I did. " Thông Thiên knew that Tú'c Lu' was a vessel of the Dharma,393 so he summoned Tú'c Lu' to his private room and intimately transmitted the mind seal to him, saying: "If you function at that level, even
if you commit the five sins and the seven obscurations,394 you still attain Buddhahood. " A monk who stood nearby eavesdropping cried out: "How miserable! Even if there were such a thing, I would not take it! " Thông Thiên shouted: ''Thief! Thief! Don't let this bad man get his way! " At these words Tú'c Lu' was spiritually awakened.
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Finally, he returned to Thông Thánh Temple to explore the intent of Zen. A virtuous student called Layman Ú'ng Thuan* was his successor.
Hien* Quang (? –1221)
[41a7] Zen Master Hiên Quang of Mount Yên Tu'*395 hailed from the capital. His family name was Lê, and his personal name was Thuan*. He had a soft voice and a fair appearance. As a child he was orphaned and went through many hardships. When he was eleven years old, Master Thu'ò'ng Chieu* of Luc* To* Temple saw him, took him in, and ordained him as a disciple. He was unusually bright in his studies, reading tens of thousands of words every day. Within less than ten years he
became versed in the three learnings. 396 As for the essential message of Zen, he had not yet discovered it when Thu'ò'ng Chiêu passed away.
Afterward, whenever he was debating about the essence of mind with someone, [41b] he was sure to be defeated. He always castigated himself: "I'm like the son of a rich family who was arrogant and idle beyond measure when his parents were alive; so when his parents died he became lonely and confused and had no idea where the family jewels were, and he ended up a poor man. "397
So he then traveled from monastery to monastery seeking adepts to study with. Finally, he abruptly awakened to the mind­ground at a word by Master Trí Thông at Thánh Qua* Temple. Therefore, he stayed and served Thông.
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Once because he received alms from Princess Hoa Du'o'ng, 398 sharp criticism arose. When he learned about this, he said: "If you get involved with the mundane world, you won't avoid slander and insult. Why should I be in that situation? Moreover, the Bodhisattva Path is wide and the Buddha­Dharma is immeasurable. Even a gentleman of the Mean still sometimes feels confused and distressed. If I'm not sharp and alert, if I do not arm myself with patience (ksanti*) and energy (virya*), then how can I attack the armies of delusion and smash their afflictions? How can I attain supreme enlightenment? " He then went directly to Mount Uyên Trù'ng, Nghe* An Prefecture, and received ordination from Zen Master Pháp Gió'i.
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One day Hien* Quang saw an attendant carrying a bowl of rice who accidentally dropped it on the ground. The attendant panicked and tried to scoop up the rice, which was already mixed up with earth. [42a] Hiên Quang felt regret [for his own shortcomings] and said to himself: "If I go through life without benefiting people, and trouble them for their offerings in vain, it will make this kind of thing happen. " So he used leaves to make his garments and ceased eating rice for ten years. Finally, in
order to build a place to stay in his old age, he went to Mount Tù' So'n; there he built a straw hut and settled down. Everytime he did a sutra* circumambulation399 in the forest, he always carried a cloth bag at the top of his walking staff. 400 Wherever he sat down or lay down, all the wild animals that saw him became tame.
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Emperor Lý Hue* Tông (r. 1211–1225)401 admired his lofty footsteps and many times prepared offerings and invited him [to the capital]. Hiên Quang hid and sent his attendant to reply to the envoy: "For many years I have lived on the emperor's land, enjoying his grace, making this mountain my home to serve Buddha. Yet after many years I have not achieved any merit and I myself am very disappointed and ashamed. Now if I see the emperor, not only will it do nothing to help in governing the people, but it will also attract people's censure. Moreover, at the present time the Buddha­Dharma is flourishing, and all the adepts of Buddhism have already assembled in the imperial palace. Look at this lowly rustic monk who takes refuge in the Dharma on this mountain—what reason has he to be there? " From that point on he decided never to leave the mountain again.
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A monk asked: "Since you've been on this mountain, what have you been doing? " [42b] Hien * Quang said:
Emulating the virtue of Xu You,402
How could I know how many springs in a lifetime? Without contrived activity I live freely in the wide
countryside,
An independent man, wandering happy and content.
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In the spring of the eleventh year, tân ti*, of the Kien* Gia era (1120), when he was about to pass away, Hiên Quang sat upright on a boulder and spoke a verse:
Illusory phenomena are all illusions, Illusory practices are all illusions.
If you don't adhere to these two illusions, That removes all illusions.
Then he calmly passed away. His disciple Dao* Viên prepared the funeral ceremony and buried him in a grotto. <><><><><><><><><><><><>
The Tu'* Ngu Tap*403 says: "Hiên Quang died, nobody knows where. "
Ú'ng Vu'o'ng
Fifteenth Generation:
Seven Persons, Only One Biography Recorded
[42b7] Layman Ú'ng Vu'o'ng404 hailed from Gió'i Thi* Quarter in the capital Thang* Long. His family name was Do*, his personal name was Van*. He was broad­ minded by nature and not very keen for worldly affairs. At first, he served in the court of Chiêu Lang*;405 later on he reached the office of Middle Grade Royal Servitor. During his leisure time he devoted himself to studying Zen, never laying down the books. He investigated the patriarchs' intent and realized the mind­source. He was a disciple of Master Tú'c Lu* of Thông Thánh Temple and profoundly grasped his intimate secrets. Through Master Tú'c Lu', with his unobstructed Dharma­ eye, Ú'ng Vu'o'ng reached higher and higher levels: he received [43a] the mind­seal and got the transmission.
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In the end he became the eyes and ears of the Buddhist community and equaled [teachers] like National Preceptor Nhat * Tông, and Zen Masters Tiêu Diêu, Gió'i Minh, Gió'i Viên. 406
Vinitaruci* (? –594)
[44a2] Zen Master Vinitaruci (Ty* Ni Ða Lu'u Chi)407 of Pháp Vân Temple, Co* Châu Village, Long Biên Province,408 hailed from South India. He belonged to a Brahman lineage. 409 As a young man he already harbored the aspiration to go beyond the conventional world: he wandered throughout India searching for the seal of the Buddha­mind. However, his affinity for the Dharma was not met there, so he carried his monk's staff to East Asia.
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In the sixth year, nhâm ngo*, of the Dajian era (574) of the Chen dynasty, Vinitaruci first arrived in Chang'an [the capital of North China] right at the time when Emperor Wu of the Zhou dynasty was trying to destroy Buddhism. 410 He then traveled to Yeh [the capital of south China]. At that time, the third Zen Patriarch
Sengcan,411 in order to escape political disturbances, had taken his robe and bowl and hidden himself on Mount Sikong. When Vinitaruci met Sengcan and saw his uncommon behavior, his attitude was one of deep respect: three times he came before Sengcan and stood with folded arms. Sengcan just sat there with his eyes closed, saying nothing. While Vinitaruci stood there pondering, he emptied through and seemed to have attainment, so he prostrated himself three times. Sengcan only nodded his head three times. Vinitaruci took three steps backward and said: "I come here at a very inconvenient time, yet I beg you, Venerable Sir, to show compassion and permit me to serve by your side. " Sengcan said: "You should immediately go south [44b] to receive students, it's not fitting for you to remain here too long. " Vinitaruci then bid farewell to Sengcan and traveled alone to Zhi Zhi Temple in Guangzhou. He remained there for about six years and translated the
Gayasirsa*, the Differentiation of Karmic Reward,412 and other works.
In the third month of the second year, canh tí, of the Daxiang era (580) of the Zhou dynasty, he arrived in our country [Vietnam] and settled down at Pháp Vân
Temple. He retranslated the Dharani* Sutra*413 in one volume.
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One day, Vinitaruci414 called his advanced student Pháp Hien* to his private room and said: "The mind­seal of the Buddhas surely does not
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deceive us—it is as perfect as space, without lack or surplus, 415 without going or coming, without gain or loss. It is neither one nor many, neither permanent nor impermanent. It has no origination or annihilation, it is neither detached nor not detached. Names are only established provisionally according to temporary circumstances. All the Buddhas of past, present, and future rely on this to attain enlightenment, and so do the successive generations of patriarchs. I rely on this to attain enlightenment, and so do you, and so do all sentient and nonsentient beings—they all rely on this to attain enlightenment. Moreover, when my patriarch Sengcan transmitted this mind­seal to me, he told me to go south quickly to communicate it, because it was not right [45a] for me to remain there [in China] too long. It's been a long time since then, and now I have met you. After all, this agrees with his prediction. Now you must preserve it well. It's time for me to leave this world. " After speaking these words, Vinitaruci* joined his palms and passed away. Pháp Hien* cremated his body, collected his five­colored relics, and built a stupa to house them. It was the fourteenth year, giáp dan*, of the Kaihuang era of the Sui dynasty (594).
Lý Thái Tông wrote a poem to commemorate Vinitaruci:
When you first came to this southern country,
Everyone knew that you had practiced Zen for a long time. You had to open the way for faith in the Buddhas,
So that people of later generations could live in accord
with the one mind, the source.
The moon over Lanka is bright,
The lotus flower of transcendent wisdom is fragrant, When can I see you face to face416
So we can discuss the arcane lore together?
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He also conferred on him the title Master Vinitaruci of Pháp Vân Temple. 417 Pháp Hiên
( ? –626)
First Generation: One Person
[45a9] Zen Master Pháp Hiên of Chúng Thien* Temple, Mount Thiên Phúc, Tiên Du—second generation [of the Vinitaruci school]—hailed from Chu Diên. 418 His family name was Do*. He was over seven feet tall. At first, he was ordained by Master Quán Duyên419 of Pháp Vân Temple.
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He became Quán Duyên's disciple and every day listened to the latter's teaching on the essence of Zen.
When Vinitaruci * [45b] first came from Guangzhou and lodged at Pháp Vân Temple and met Pháp Hien*, he looked him over carefully and said: "What is your name? " Pháp Hiên said: "What is your name, Master? " Vinitaruci said: "You do not have a name? " Pháp Hiên said: "Of course I have a name, but how can you understand it? " Vinitaruci scolded him, saying: "Why use understanding? ''420 Pháp Hiên was abruptly awakened and bowed down. He then received the mind­seal from Vinitaruci.
After Vinitaruci passed away, Pháp Hiên went directly to Mount Tù' So'n to practice meditation. He looked like a withered tree—things and self were both forgotten. Birds and beasts became tame and liked to linger around him. People heard about his virtue and came to study with him in countless numbers. So Pháp Hiên built a
temple and admitted students. Monks in residence usually numbered over three hundred. The southern school of Zen421 has flourished ever since. Chinese Military Governor Liu Fang also informed the Chinese court [about Pháp Hien's* activities]. When Sui Gaozu learned that this land (Viet Nam) admired Buddhism and produced eminent monks of renowned virtue, he dispatched an envoy to bring Buddha relics and five boxes of official credentials, and he ordered Pháp Hiên to build a stupa to worship them. 422 Pháp Hiên built a stupa at Pháp Vân Temple, Luy Lâu, and at famous temples in Phong, Hoan, Truong, and Ái provinces. This is recorded in detail in the biography of Zen Master Thông Bien*.
Pháp Hiên passed away in the ninth year, bính tuat*, of the Wude era (626) of the Tang dynasty. Thanh Biên
( ? –686)
Second Generation: One Person
Third Generation: One Person
Fourth Generation: One Person
[46a5] Zen Master Thanh Biên of Kien* Du'o'ng Temple, Hoa Lâm District,423 Thiên Ðú'c Prefecture, hailed from Co* Giao. 424 His family name was Do*. At the
age of twelve, he came to study with Master Pháp Dang* of Pho* Quang Temple. 425 When Pháp Ðang was about to pass away, Thanh Biên asked: "After you're gone, Master, where should I turn? "
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Pháp Dang * said: "You only have Sùng Nghiep*. " Thanh Bien* was confused and could not understand. After Pháp Ðang passed away, he devoted himself to chanting the Diamond Sutra*.
One day, a Zen man visited him. After a while, the man asked: "This sutra* is the mother of Buddhas of past, present, and future—what is the meaning of 'the mother of Buddhas'? " Thanh Biên said: "I have been chanting the sutra but I do not yet understand its meaning. " The man asked: ''How long have you been chanting this sutra? " Thanh Biên said: "Eight years. " The man [46b] said: "If you have been chanting the sutra like this for eight years and still can't understand its meaning, then even if you chant it for a hundred years, what will it accomplish? " Thanh Biên bowed down to the Zen man and asked for instruction. The man told him to go to Master Hue* Nghiêm of Sùng Nghiêp Temple for instruction. Thanh Biên felt relieved and said: "Only now do I realize that Pháp Dang's* words have turned out to be true. " He then followed the man to Sùng Nghiêp Temple.
[As soon as Thanh Biên arrived there,] Huê Nghiêm asked: "What are you coming here for? " Thanh Biên said: "There's something in my mind that is not settled. " Huê Nghiêm said: "What is it that is not settled with you? " Thanh Biên told him about the previous conversation. Huê Nghiêm sighed and said: "You yourself forget. Don't you remember that the sutra said, 'The Buddhas of past, present, and future and their perfect enlightenment (anuttarasamyaksambodhi*), too, all come from this sutra. '426 Isn't this the meaning of 'the mother of Buddhas'? " Thanh Biên said: "Yes, yes, I was confusing myself. " Huê Nghiêm again asked: "Who speaks this sutra? " Thanh Biên said: "Isn't it the Tathagata* who speaks it?