No More Learning

The Emperor Lý Nhân Tông and the Empress Dowager Phù Thánh Linh Nhân were turning toward the study of Zen in those days, so they built the Giác Nguyên
Temple next to Canh* Hu'ng Palace233 and invited Mãn Giác to live there, so that it would be easier for them to see him and ask him questions. They did not call him by name, but always "Elder. "
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One day Mãn Giác told the emperor: "When the perfected people234 show themselves, it is always to work for the salvation of beings. There is no practice for which they are not fully equipped, nothing they do not cultivate. Not only do they have the power of concentration and wisdom, they have the merit of praising [Buddha] and renouncing [worldly life]. This is the work we should respectfully take up. " Then he imparted [to the emperor] the teachings of his school and the mind­seal of the patriarchs beyond cultivation and realization.
The emperor summoned Mãn Giác into the palace sanctum within the palace and conferred on him the rank of "Inner Palace Teacher of Enlightenment" and the sobriquet "Purple Robed Great Monk. " Mãn
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Giác was given the rank of "Adviser of the Three Bureaus" with tax exemptions for fifty family members. <><><><><><><><><><><><>
At the end of the eleventh month of the fifth year of the Hoi * Phong era (1096),235 Mãn Giác announced that he was ill and spoke a verse to instruct his disciples:
When spring goes, the hundred flowers wither, When spring comes, the hundred flowers bloom. One thing after another, life passes before our eyes, Old age comes from above.
Don't think that all flowers fall as spring ends, [22b] In the courtyard last night a plum branch
bloomed.
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That evening Mãn Giác passed away while sitting in the lotus position. He was forty­five years old and had been a monk for nineteen years. [To mark his passing] the emperor provided a lavish ceremony, and all the chief courtiers and officials offered incense. The body was cremated and the relics gathered in a stupa at Sùng Nghiêm Temple in An Cách Village. The emperor granted him the posthumous title Mãn Giác [which means "perfect enlightenment"].
Ngo* An* (1020–1088)
[22b4] Zen Master Ngô Ân of Long Ân Temple, Mount Ninh So'n,236 Ú'ng Thiên Prefecture,237 was a native of Kim Bài Village,238 Tu' Lý. His family name was Ðàm, and his personal name was Khí. His mother's maiden name was Cù. Formerly, before getting married she lived near the Mo* forest. Having witnessed the fate of many birds shot down from their nests,239 she vowed: "I would rather do good and die than commit evil to live. "
One day, while she was weaving inside, a big ape came from the forest and hugged her from behind for the whole day long before he left. After that Cù felt that she was pregnant. When she gave birth to a child, she detested him so much that she abandoned him in the forest. A Champa monk named Ðàm who lived in the same village took the child home and brought him up. Therefore, he was named Khí [which means "abandoned"].
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At the age of ten, he started studying Confucianism. His knowledge became better every day. He was especially versed in Chinese and Sanskrit. When he was nineteen, he left home to become a monk and was fully ordained. He concentrated on two scriptures, the Complete Enlightenment and the Lotus [23a], and plumbed their meanings.
After receiving the mind­seal from Master Quang * Trí of Quán Dinh* Temple, he entered Mount Ninh So'n and built himself a straw hut. He also gave himself the sobriquet Ngo* An* [which means "Seal of Enlightenment"].
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Once a monk asked: "What is the great Path? " Ngô Ân said: "The great road. " The monk continued: "I was asking about the great Path and you answered me with the great road. I have no idea when I can attain the great Path. " Ngô Ân said: "A kitten doesn't know how to catch mice yet. " The monk continued: "Does a kitten have Buddha nature? '' Ngô Ân said: "No! "240 The monk continued: "Teacher, do you have Buddha nature? " Ngô Ân said: "No! " The monk asked: "All sentient beings have Buddha nature, why only you do not? " Ngô Ân said: "Because I'm not a sentient being. " The monk continued: "If you are not a sentient being, are you a Buddha then? " Ngô Ân said: "I'm neither a Buddha nor a sentient being. "241
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Someone asked: "What is Buddha? What is Dharma? What is Zen? " Ngô Ân said: "As for the unexcelled Dharma King, his body is Buddha, his speech is Dharma, and his mind is Zen. Although they are three, their foundation is one. For instance, the water of the three rivers has different names according to different places. Although the names are different, the nature of water is one. "242
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On the fourteenth day of the sixth month of the Quang Huu* era (1088), [23b] when he was about to pass away, Ngô Ân spoke a verse:
The wondrous nature of Emptiness is inconceivable, Yet it is not at all difficult to realize it with empty mind. A jewel burned on the mountain, its color is constantly
bright,
And a lotus blooms in the furnace, its moisture
never dries up.
As his verse ended, he passed away peacefully. He was sixty­nine years old. His disciples were in mourning for three years.
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Dao * Hue* (? –1173)
Ninth Generation:
Eight Persons, Six Biographies Recorded
[23b5] Zen Master Ðao Huê of Quang Minh Temple, Mount Thiên Phúc, Tiên Du, was a native of Nhu' Nguyet*,243 Chân Ho*. 244 His family name was Âu. He had an upright appearance and a clear voice. At the age of twenty­five, he became a monk under Ngô Pháp Hoa245 of Pho* Ninh Temple. He was in intimate contact
with his mystic teaching and profoundly comprehended its essence.
Subsequently he came to Quang Minh Temple to rest his staff, where he also investigated and observed the Discipline (vinaya) as well as vigorously practicing meditation. For six years he did not lie down. 246 He profoundly mastered the three­contemplation samadhi*. His disciples numbered in the thousands. He chanted the
sutras* day and night, and even apes and monkeys in the mountains were moved [by his virtue] and came to him to hear the Dharma. His fame finally reached the emperor.
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In the twentieth year of the Dai* Dinh* era (1161), the royal concubine Thuy* Minh fell ill. 247 The Emperor Lý Anh Tông (r. 1138–1175)248 dispatched an envoy to
invite Ðao Huê to the capital to cure her illness. When he left the mountain, [24a] the apes and monkeys cried in grief as if they felt the sadness of farewell.
When he arrived at the imperial palace he just stood in front of the concubine's bedroom and she was immediately cured. Lý Anh Tông was greatly pleased and lodged him at Báo Thiên Temple. 249 Within a month, his admirers—both court officials and religious men—countless in number, flocked to the temple to have an
audience with him. Ðao Huê thus began to teach and convert people [in the capital] and did not return to his mountain. His successors in the Dharma formed a very prosperous school.
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On the first day of the eighth month of the tenth year, at* hoi*, of the Chính Long Bao* Ú'ng era (1172),250 Ðao Huê fell ill. He lamented: "The disorder increases, where does it come from? " He then spoke a verse:
Earth, water, fire, space and consciousness, Are all originally empty.
Like clouds they gather and disperse,
Yet the Buddha­sun shines unceasingly.
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And:
The form body and the mysterious essence 251 Are neither united nor separated.
If one is to discriminate,
[It is like] a flower in the furnace.
At the third watch of the night he silently passed away. His disciple Quách Tang* Thong* prepared offerings and brought his body back to his native district to cremate. After the spiritual mourning period was over, a stupa was built at Bao* Khâm Temple on Mount Tiên Du to house his relics. 252
Bao Giám (? –1173)
[24b2] Zen Master Bao Giám of Bao Phúc Temple, Quân Chu'o'ng, My* Lu'o'ng Prefecture,253 was a native of Trung Thuy* Village. 254 His family name was Kieu*; his first name was Phù. As a man he was loyal, faithful, courteous, sincere, calm, and simple. At a tender age he specialized in Confucianism and studied thoroughly the Books of Odes, Documents, Rites, and Changes. 255 He had great skills in calligraphy. Under the reign of Lý Anh Tông he held the office of Palace Lord in
Waiting. 2 5 6
At the age of thirty, he resigned from his office and went to shave his head and become a monk under the guidance of the abbot of Bao Phúc Temple at Ða Vân. The Tripitaka* of this temple was handcopied by Bao Giám himself. When the abbot of the temple passed away, Bao Giám followed in his footsteps and assumed the abbotship. His lifestyle was perpetually simple. He always wore coarse hempen garments—never a bit of silk. He persisted in that lifestyle for years without a thought of retreating.
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He once told his disciples: "Exertion is what it takes to enter the Buddha Vehicle, but wisdom is the means to become Buddha and attain perfect enlightenment. It is like shooting at a target at a distance over a hundred feet. What makes [the arrow] reach the mark is one's strength, but what makes it hit the mark is not one's strength [but one's aim]. 257
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On the seventh day of the fifth month of the eleventh year of the Chính Long Bao Ú'ng era (1173), when he was about to pass away, Bao Giám spoke a verse:
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The attainment of enlightenment seldom relies on cultivation,
Which only restrains [25a] the excellent wisdom. When one realizes the jewel of the mysterious truth, It is like the sun appearing in the sky.
And:
Wisdom is like the moon shining in the sky, Whose light encompasses this world and shines
limitlessly.
If one wants to recognize it one must discern
That the thickets on the mountain ridges are locked
in the evening midst.
He also said: "The Tathagata's * mind and intent are inconceivable. One must attain it by means of immeasurable wisdom. Therefore, we know that the Tathagata's mind is like space,258 which is the support of all, and so is the Tathagata's wisdom. " After speaking these words, Bao* Giám passed away. His disciples [cremated his body,] collected the relics, and built a stupa to house them.
Không Lo* (? –1119)
[25a7] Zen Master Không Lô259 of Nghiêm Quang Temple, Hai* Thanh,260 hailed from Nghiêm Quang, Hai Thanh. His family name was Du'o'ng. His family had been fishermen. Subsequently, he gave up fishing, devoted himself to Buddhism, and practiced chanting dharanis*. During the Chu'o'ng Thánh Gia Khánh era (1059– 1065), together with his Dharma companion Giác Hai,261 he traveled everywhere. Finally, they made their abode at Hà Trach* Temple. 262 He would clothe himself in grass clothes and feed himself with wild fruits to the point that he forgot his own body. Outside he cut off yearnings, inside he cultivated Zen. His mind, spirit, ears, and eyes became clear. He could fly [25b] in the air and walk on water, tame tigers and conquer dragons. His supernatural powers were so multifarious that no one could fathom them. 263
Subsequently, he returned to his home district and built a temple. One day his attendant said, "Since I've been here I haven't been instructed about the essence of the mind. I venture to present a verse:
The mind and body need to be cultivated to be pure, The straight tree with many branches stands in the
empty yard.
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Someone comes to ask about the Dharma of the King of Emptiness, 264
The body sits by the wall reflecting shadows and images.
Không Lo* read it and said, "You brought the scriptures, I took it; you brought the water, I drank. There has never been any occasion that I wasn't instructing you
about the essence of the mind. "265 Then he burst out laughing. Không Lô once said a verse:
I've found a land of dragon and snakes to settle down in,
This rustic pleasure brings joy the whole day through. At times I'd climb to the solitary mountain tops,
And utter a long whistle that chills the universe. 266
He passed away on the third day of the sixth month of the tenth year, ky* hoi*, of the Hoi* Tu'ò'ng Dai* Khánh era (1119). His students collected his remains and interred them in front of the temple. Later on, the temple was enlarged by royal edict, and the levies on twenty families were collected for its upkeep.
This monk had no date for us to investigate. Now we follow the successions of the transmission of the Dharma in the Diagram of the Southern School to write his biography.
Bon* Tinh* (1110–1176)
[26a1] Zen Master Bôn Tinh of Bình Du'o'ng Retreat, Mount Chí Linh, Kiet* Trì,267 was a native of Vinh* Khang, Phù Dien*. 268 His family name was Kieu*. As a child he was very studious; he penetrated the Buddhist teaching on the mystic meaning of birth and death and traced the Confucian teaching on humaneness.
He received the essence [of Zen] from Master Mãn Giác of Giáo Nguyên Temple. In the second year of the Ðai Dinh* era (1141), he moved his abode to Mount Tù' So'n. The official Nguy* Quoc* Bao*269 admired his virtue and served him with the reverence due a teacher.
Afterward Bôn Tinh accepted the invitation of a gentleman named Du'o'ng in the capital to become the abbot of Kien* An Temple. Bôn Tinh often made this great vow, saying: "Life after life, may I never misunderstand the Buddha Dharma; may I attain enlightenment myself and enlighten others; may I always be free from the discrimination between self and others; may I, through skillful means, guide sentient beings into the same truth. "
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One day in the first month of the first year of the Trinh Phù era (1176), without any illness, Bon * Tinh* instructed his disciples:
One truth, one truth,
The stone cat wags its tail,
And jumps to catch a mouse. Then it turns into a ghost,
If you want to discern clearly, Gold is born in the Le* River. 270
He also spoke a verse:
This illusory body comes from the quiescent emptiness, Like an image appears on a mirror.
When you realize the [true nature of] the image,
all are empty.
The illusory body immediately realizes True Reality.
After speaking the verse he passed away; he was seventy–seven years old. 271 Minh Trí
(? –1196)
Tenth Generation:
Twelve Persons, Ten Biographies Recorded
[26b3] Zen Master Minh Trí, formerly called Thien* Trí, of Phúc Thánh Temple, Dien* Lãnh, was a native of Phù Cam* Village. 272 His family name was Tô. He was intelligent and wise by nature and was widely read. When he was in his teens273 he met the Venerable Dao* Hue*. He then abandoned the mundane world to enter the monk's way. Soon he grasped the mysterious essence [of Buddhism] and clearly understood the purport of the Complete Enlightenment, the Benevolent
Kings,274 the Lotus, and the Transmission of the Lamp. He taught the people indefatigably; therefore, the emperor bestowed on him the sobriquet Minh Trí [which means "Illuminating Wisdom"].
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One day while Minh Trí and his students were cutting grass, a monk suddenly stopped working and stood to his left side. Minh Trí threw the sickle down in front of the monk, cutting a blade of grass. The monk said: "The ancient worthies said, 'Teacher, you can only cut that one. '" Minh Trí picked up his sickle. The monk took it and made a gesture as
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if he were cutting grass. Minh Trí said: "Do you still remember what has just been said, that 'you can only cut that one, not this one'? " 275 The monk stopped his act.
[On another occasion,] Minh Trí was talking to a monk when another monk who stood next to them said: "Talking is Manjusri*, keeping silent is Vimalakirti*. "276 Minh Trí said: "Neither [27a] talking nor keeping silent—isn't that you? " The monk agreed. Minh Trí said: "Why haven't you shown your supernatural power? '' The monk said: "I'm not declining to show my supernatural power, I'm only afraid that Your Venerable will include me among the adherents of the scriptural teachings. "277 Minh Trí said: "You are not the eye of the transmission outside the teaching yet. "278
He then spoke a verse:
It is possible to transmit outside the teaching,
The profundity of Buddhas and Patriarchs is subtle and
inconceivable. 279
If one wants to discern it,
It is like searching for smoke in illusion. 280
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On an unknown date during the eleventh year, bính thìn, of the Thiên Tu' Gia Thuy* era (1196), when he was about to pass away, Minh Trí spoke a verse:
Wind in the pines, moon bright in the water, It has no image and no form.
This one is the form body,281
Amidst empty emptiness, seeking an echo.
As his verse ended, he silently passed away.
Tín Hoc* (? –1190)
[27a8] Zen Master Tín Hoc of Quán Dinh* Temple, Mount Không Lo*, was a native of Chu Minh, Thiên Ðú'c Prefecture. His family name was Tô. For generations his family was in the profession of carving blocks for printing Buddhist scriptures.
When he was young, he served Master Thanh Gió'i and did not make friends carelessly. At the age of thirty­two, together with Zen Master Du, he came to Master Dao* Hue* of Mount Tiên Du—he had his head shaved and became a monk. He served Ðao Huê for three years and
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profoundly grasped the message of Zen. Then he went traveling by himself. Afterward, he settled down here at [Quán Dinh *] Temple. <><><><><><><><><><><><>
Tín Hoc* would often burn his fingers282 in front of the Buddha statue [27b] and make a great vow, saying: "I have wandered about in the defiled world for many
aeons. I vow not to create any karma that will bind me to it again. " He devoted himself to the practice of the three contemplations283 according to the Complete Enlightenment Sutra*. He ate only one meal a day, so his body and face became pale and emaciated. He persisted that way for many years without a sign of growing weary of it, and deeply attained the true essence of the three contemplations. Nobles, court officials and commoners all respected and honored him highly and vied to serve him.
[One day] he said [to himself]: "Where there is the profit there must be defilement, where there is defilement there must be profit. The Bodhisattva does not act where both defilement and profit are there, but only where there is neither profit nor defilement. "
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On the ninth day of the first month of the first year, canh thân, of the Thiên Tu' Gia Thuy* era (1190),284 Tín Hoc announced he was ill and spoke a verse to instruct his disciples:
The tigers and panthers in the mountain,
Have various patterns and stripes on their bodies.
If you want to tell them apart,
The chicks peck from inside the shell while the mother
pecks from the outside. 285
After speaking the verse, he died.
286
Tinh* Không (1091–1170)
[27b8] Zen Master Tinh Không of Khai Quoc* Temple, Thiên Ðú'c Prefecture, was originally from Phúc Xuyên. 287 His family name was Ngô. At first he was ordained at Sùng Phúc Temple in his native district.
At the age of thirty, he traveled to the south and settled down at Khai Quôc Temple. For five or six years he devoted himself to austerities. Each day he ate only one grain of sesame and one grain of wheat. He would sit [in meditation all night] without sleeping Whenever he en­
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tered samadhi * (meditative concentration), it would go on for a few days [28a] before he arose from it. Donors from all over brought him mountains of gifts. Some came to spy on him with the intention of stealing, but Tinh* Không would tell them where to get what they wanted.
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When Princess Nam Khu'o'ng wanted to leave the mundane world, she privately prepared offerings and invited Tinh Không to preside over her ordination. The court learned about this and issued a decree to arrest him. Yet when Tinh Không arrived at the court, his countenance was calm. The emperor [Lý Anh Tông] had even more respect for him and honored him as a great monk of eminent virtue. Tinh Không persistently declined to be at court.
One day, when Tinh Không had gone up to the teaching hall, a monk with a staff came and asked: "What is the Truth Body (Dharmakaya*)? " Tinh Không said: "The Truth Body is originally without form. " The monk continued: "What is the Dharma­eye (dharma­caksu*)? "288 Tinh Không said: "The Dharma­eye is originally without obstruction. " 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.