New Gem | No More Learning

But then some people began to take demons as Buddhas, to take delusive forces as forces.

PART II—
THE THIEN * UYEN* TAP* ANH: A TRANSLATION
Page 101 Preface to a Collection of Outstanding Figures of the Zen Community
[1a2] Why is this work called Thien * Uyen* Tap* Anh [A Collection of Outstanding Figures of the Zen Community]? Because it selects the most outstanding people from the Zen schools [and tells their stories]. Why do this? The adherents of the Zen school are indeed numerous, but those among them with knowledge of the abstruse inner pattern are few. They are like phoenixes in a flock of chickens, like orchids among the common grasses. If not for their exceptional qualities, and their enlightened perception, how could they have penetrated the abstruse, subtle message [of Buddhism]? How could they have become leaders of those studying Buddhism, and exemplars for succeeding generations? How true it is! — the outstanding ones are rare in the Zen community.
Accordingly, we have selected [the stories of] several adepts of great virtues, in order to prepare an account of true Zen masters for Zen students to emulate. Thus, the work is called A Collection of Outstanding Figures.
Bhismagarjitasvararaja* Buddha1 has appeared in the world since the beginning of time, in the age of chaos, and he was the founder of the Zen school. In his time, customs were still pure and generous, and most people were simple and honest. The scriptural teachings rested in emptiness, [1b] and it was not necessary to expound them to save people. But then some people began to take demons as Buddhas, to take delusive forces as enlightening forces. Deception and falsity, treachery and excess grew stronger by the day. Karmic debts accumulated, and the barriers [to enlightenment caused by] wrongful deeds deepened. There was no alternative but to rely on the boat of compassion to rescue them.
Therefore, Sakyamuni* Buddha, our great father, appeared in this Sahaworld*,2 in order to expound the scriptural teachings and teach and transform sentient beings. For nine aeons he had persevered in cultivating the Path, until he finally succeeded in fully consummating it. With this, the Buddhist Teaching flourished greatly [in the world]. Continuing [this legacy], the Zen school blew like a wind through the six planes of existence3 to make them pure and cool and quenched the burning heat of the three mires. The secret of becoming Buddha and being a Zen master take its starting point from this.
Our country, Dai* Viet*, has been saturated by the Buddhist Teaching and made fertile with the waters of the Dharmarain. There have been people among us who cut off their hair to become monks and nuns and have realized the [Mind] seal and awakened to [the truth of] emptiness: thus we too have such people. They have left traces showing that the mind of Zen shines like the sun and the mirror of the Path is as clear as
Page 103
Page 104
ice. Some have come forth to save the nation and bring peace to the people. Some have come forth to rescue the deluded and saved those drowning in error. Some awakened early to the Mind seal and have wielded the staff of the Zen master to propagate the mentality of Bodhidharma. [2a] Some were late to enter the mystic pass and have used lotusincantations to reveal the secret message of Fo Tu Teng. Some have had the power to tame wild animals, attracting them inside the temple gates to listen to the scriptures, so that the birds and beasts flocked around their compassionate energy and offered them food. It is their genuineness that attracts [the birds and beasts], and their acquired learning that brings their spiritual powers. Is this not the subtle wonder of the intimate transmission? They were indeed worthy of being the outstanding heroes of the Zen community!
Ah! The Buddha Path is most profound, but the Mind is the most profound of all profundities. The Buddha Path is most grand, but the Mind is the grandest of the grand. Ah, the Mind, the Mind! Isn't it what takes the lead in cultivating the Path?
The record of the Zen Community started with Zen Master Vô Ngôn Thông, who started the transmission of the Path. It continues on from lamp to lamp, their lights shining bright. [In this narrative,] the exhaustive accounts were simplified and extensive stories were abridged. Ultimately, it is the Mind that is [the source of] supreme true enlightenment. If we investigate why this is so, we need to cleanse the six senses and detach from the four characteristics. 4 Can we do this?
In the past I have studied both the Confucian classics [2b] and the Buddhist scriptures. Though there seem to be two different paths, the path of being and the path of nonbeing, when we investigate their destination, they share one and the same truth.
Once I was sitting in my study, with some free time left over from lecturing, when a Zen man [I knew] came discussing Buddhism. We conversed for a time, and it was
all mind games around nonexistent issues. 5 He took out of his sleeve this Collection of Outstanding Figures [in the Zen Community] and asked me to help edit it so it could be reprinted free from textual errors.
I noticed that in the text there were many stories of eminent Zen masters of deep learning and great power. Unwittingly my heart was filled with respect and a feeling of deference. The masters discoursed on emptiness and enlightenment, matters in which I am no expert. Nevertheless, in the Book of Changes it says that when the young and uneducated ask for our teachings, we must not spurn them, so I could not refuse my Zen friend's request to correct the errors and omissions in the text. Within a week's time, the wording and meaning of the text were
restored to their former lucidity: It was like the light of the moon shining forth even more brightly.
My Zen friend then asked me to write a preface for the new edition to reveal the meaning of the Buddhist Teaching. [3a] I did not decline the job, so I called my servant to bring paper and pen so that I could fulfill the Zen man's request. I dashed off this clumsy preface straightaway, and the Zen man bowed in thanks and accepted it.
Respectfully.
Published on an auspicious day in the fourth month of the eleventh year of the Vinh * Thinh* era of the Lê dynasty (1715)
Transmitter of the Zen school: Thích Nhu' Trí
Novices: Tính Nhu, Tính Quán, Tính Trung, Tính Huy, Tính Kien*, Tính Bon*
Laymen: Tính Phan*, Tính Thành, Tính Tù', Tính Hu'ng, Tính Minh, Tính Thuy*
Laywomen: Dieu* Tang*, Diêu Dao*, Tính Phung*
Vô Ngôn Thông (? –826)
[4a2] Zen Master Vô Ngôn Thông (Wu Yan Tong) of Kien* So' Temple6 at Phù Dong* District, Tiên Du Prefecture,7 was originally from Guangzhou (China). His family name was Zheng. From a tender age he respected the Buddhist lore8 and did not attend to the family property. He entered religious life at Shuanglin Temple in Wuzhou. 9 By disposition he was generous, profound, and a man of few words. He silently comprehended and realized the true nature of things, so his contemporaries called him Vô Ngôn Thông [which means "Wordless Realization"] or Bat* Ngu'* Thông (Bu Yu Tong) according to the Transmission of the Lamp. 10
Every day Thông paid homage to the Buddha. One day [as he was doing so] a Zen master asked him: "Venerable Sir, what are you paying homage to? " Thông said: "To Buddha. " The Zen man pointed to the Buddhaimage and said: "But what is this one? " Thông had no reply.
That night he went with full formal deportment to the Zen man. After bowing politely Thông said: "What was the meaning of what you asked me before? " The Zen man said: "How many summers since you left home [to become a monk]? " Thông said: "Ten summers. " The Zen man said: "Have you ever really left home yet? " Thông became even more confused. The Zen man said: "If you can't understand even this, what good are a hundred summers? '' He then took Thông to see Mazu. 1 1
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But when they arrived in Jiangxi, 1 2 Mazu had already [4b] passed away, so Thông went to call on the Zen Master Baizhang Huaihai. 1 3 <><><><><><><><><><><><>
Once [when Thông was present] there was a monk who asked Baizhang: "What is the Great Vehicle doctrine14 of sudden enlightenment? " Baizhang said: "When the mindground is empty, the sun of wisdom spontaneously shines. "15 At these words Thông had attainment. He then returned to Guangzhou and became abbot of Hua An Temple.
<><><><><><><><><><><><>
Once someone asked him: "Are you a Zen Master or not? " Thông said: "This poor monk has never studied Zen. " After a long silence, Thông called out to the questioner and he responded. Thông pointed to a coirpalm tree, and the man had no reply.
<><><><><><><><><><><><>
Once when Zen Master Yangshan16 was still a novice, Vô Ngôn Thông called out to him: "Hey Ji, move the bed over here for me. " Yangshan moved the bed over to him. Thông said: "Now put it back where it was. " Yangshan did as he was told. Thông again asked: "Ji, what is there over there? " Yangshan said: "Not a thing. " Thông said: ''What is there over here? " Yangshan said: "Not a thing. " Thông called him: "Hey Ji! " Yangshan said: "Yes? " Thông said: "Go away. "
<><><><><><><><><><><><>
In the ninth month, autumn of the fifteenth year, canh tí, of the Yuanhua era (820 C. E. ) of the Tang dynasty, Vô Ngôn Thông came to Kien* So' Temple and planted
his staff there. Except for his two simple meals, Thông was absorbed in the joy of meditation. 1 7 He generally sat facing the wall1 8 without uttering a single word. Even after many years, no one knew him except a monk named Cam* Thành, who lived at the temple. Cam Thành [5a] honored and revered Vô Ngôn Thông and
served by his side, coming into intimate contact with his mystic potential, and receiving his essential teaching in full. <><><><><><><><><><><><>
One day, showing no sign of illness, Thông bathed and changed his clothes. He summoned Cam Thành and said to him: "In the old days our ancestral teacher Zen Master Nanyue Rang19 said when he passed away:
All phenomena are born from mind. Mind is intrinsically uncreated,
Page 106
Therefore, phenomena have nowhere to abide.
If you realized the mindground,
Your actions are unobstructed.
Unless you meet someone with superior faculties, Do not lightly admit anyone [to the Dharma]. 20
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"].
<><><><><><><><><><><><>
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
Page 107
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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. "
<><><><><><><><><><><><>
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"].
<><><><><><><><><><><><>
Later on Thiên Hôi passed away at his own temple.
But then some people began to take demons as Buddhas, to take delusive forces as enlightening forces. Deception and falsity, treachery and excess grew stronger by the day. Karmic debts accumulated, and the barriers [to enlightenment caused by] wrongful deeds deepened. There was no alternative but to rely on the boat of compassion to rescue them.
Therefore, Sakyamuni* Buddha, our great father, appeared in this Sahaworld*,2 in order to expound the scriptural teachings and teach and transform sentient beings. For nine aeons he had persevered in cultivating the Path, until he finally succeeded in fully consummating it. With this, the Buddhist Teaching flourished greatly [in the world]. Continuing [this legacy], the Zen school blew like a wind through the six planes of existence3 to make them pure and cool and quenched the burning heat of the three mires. The secret of becoming Buddha and being a Zen master take its starting point from this.
Our country, Dai* Viet*, has been saturated by the Buddhist Teaching and made fertile with the waters of the Dharmarain. There have been people among us who cut off their hair to become monks and nuns and have realized the [Mind] seal and awakened to [the truth of] emptiness: thus we too have such people. They have left traces showing that the mind of Zen shines like the sun and the mirror of the Path is as clear as
Page 103
Page 104
ice. Some have come forth to save the nation and bring peace to the people. Some have come forth to rescue the deluded and saved those drowning in error. Some awakened early to the Mind seal and have wielded the staff of the Zen master to propagate the mentality of Bodhidharma. [2a] Some were late to enter the mystic pass and have used lotusincantations to reveal the secret message of Fo Tu Teng. Some have had the power to tame wild animals, attracting them inside the temple gates to listen to the scriptures, so that the birds and beasts flocked around their compassionate energy and offered them food. It is their genuineness that attracts [the birds and beasts], and their acquired learning that brings their spiritual powers. Is this not the subtle wonder of the intimate transmission? They were indeed worthy of being the outstanding heroes of the Zen community!
Ah! The Buddha Path is most profound, but the Mind is the most profound of all profundities. The Buddha Path is most grand, but the Mind is the grandest of the grand. Ah, the Mind, the Mind! Isn't it what takes the lead in cultivating the Path?
The record of the Zen Community started with Zen Master Vô Ngôn Thông, who started the transmission of the Path. It continues on from lamp to lamp, their lights shining bright. [In this narrative,] the exhaustive accounts were simplified and extensive stories were abridged. Ultimately, it is the Mind that is [the source of] supreme true enlightenment. If we investigate why this is so, we need to cleanse the six senses and detach from the four characteristics. 4 Can we do this?
In the past I have studied both the Confucian classics [2b] and the Buddhist scriptures. Though there seem to be two different paths, the path of being and the path of nonbeing, when we investigate their destination, they share one and the same truth.
Once I was sitting in my study, with some free time left over from lecturing, when a Zen man [I knew] came discussing Buddhism. We conversed for a time, and it was
all mind games around nonexistent issues. 5 He took out of his sleeve this Collection of Outstanding Figures [in the Zen Community] and asked me to help edit it so it could be reprinted free from textual errors.
I noticed that in the text there were many stories of eminent Zen masters of deep learning and great power. Unwittingly my heart was filled with respect and a feeling of deference. The masters discoursed on emptiness and enlightenment, matters in which I am no expert. Nevertheless, in the Book of Changes it says that when the young and uneducated ask for our teachings, we must not spurn them, so I could not refuse my Zen friend's request to correct the errors and omissions in the text. Within a week's time, the wording and meaning of the text were
restored to their former lucidity: It was like the light of the moon shining forth even more brightly.
My Zen friend then asked me to write a preface for the new edition to reveal the meaning of the Buddhist Teaching. [3a] I did not decline the job, so I called my servant to bring paper and pen so that I could fulfill the Zen man's request. I dashed off this clumsy preface straightaway, and the Zen man bowed in thanks and accepted it.
Respectfully.
Published on an auspicious day in the fourth month of the eleventh year of the Vinh * Thinh* era of the Lê dynasty (1715)
Transmitter of the Zen school: Thích Nhu' Trí
Novices: Tính Nhu, Tính Quán, Tính Trung, Tính Huy, Tính Kien*, Tính Bon*
Laymen: Tính Phan*, Tính Thành, Tính Tù', Tính Hu'ng, Tính Minh, Tính Thuy*
Laywomen: Dieu* Tang*, Diêu Dao*, Tính Phung*
Vô Ngôn Thông (? –826)
[4a2] Zen Master Vô Ngôn Thông (Wu Yan Tong) of Kien* So' Temple6 at Phù Dong* District, Tiên Du Prefecture,7 was originally from Guangzhou (China). His family name was Zheng. From a tender age he respected the Buddhist lore8 and did not attend to the family property. He entered religious life at Shuanglin Temple in Wuzhou. 9 By disposition he was generous, profound, and a man of few words. He silently comprehended and realized the true nature of things, so his contemporaries called him Vô Ngôn Thông [which means "Wordless Realization"] or Bat* Ngu'* Thông (Bu Yu Tong) according to the Transmission of the Lamp. 10
Every day Thông paid homage to the Buddha. One day [as he was doing so] a Zen master asked him: "Venerable Sir, what are you paying homage to? " Thông said: "To Buddha. " The Zen man pointed to the Buddhaimage and said: "But what is this one? " Thông had no reply.
That night he went with full formal deportment to the Zen man. After bowing politely Thông said: "What was the meaning of what you asked me before? " The Zen man said: "How many summers since you left home [to become a monk]? " Thông said: "Ten summers. " The Zen man said: "Have you ever really left home yet? " Thông became even more confused. The Zen man said: "If you can't understand even this, what good are a hundred summers? '' He then took Thông to see Mazu. 1 1
Page 105
But when they arrived in Jiangxi, 1 2 Mazu had already [4b] passed away, so Thông went to call on the Zen Master Baizhang Huaihai. 1 3 <><><><><><><><><><><><>
Once [when Thông was present] there was a monk who asked Baizhang: "What is the Great Vehicle doctrine14 of sudden enlightenment? " Baizhang said: "When the mindground is empty, the sun of wisdom spontaneously shines. "15 At these words Thông had attainment. He then returned to Guangzhou and became abbot of Hua An Temple.
<><><><><><><><><><><><>
Once someone asked him: "Are you a Zen Master or not? " Thông said: "This poor monk has never studied Zen. " After a long silence, Thông called out to the questioner and he responded. Thông pointed to a coirpalm tree, and the man had no reply.
<><><><><><><><><><><><>
Once when Zen Master Yangshan16 was still a novice, Vô Ngôn Thông called out to him: "Hey Ji, move the bed over here for me. " Yangshan moved the bed over to him. Thông said: "Now put it back where it was. " Yangshan did as he was told. Thông again asked: "Ji, what is there over there? " Yangshan said: "Not a thing. " Thông said: ''What is there over here? " Yangshan said: "Not a thing. " Thông called him: "Hey Ji! " Yangshan said: "Yes? " Thông said: "Go away. "
<><><><><><><><><><><><>
In the ninth month, autumn of the fifteenth year, canh tí, of the Yuanhua era (820 C. E. ) of the Tang dynasty, Vô Ngôn Thông came to Kien* So' Temple and planted
his staff there. Except for his two simple meals, Thông was absorbed in the joy of meditation. 1 7 He generally sat facing the wall1 8 without uttering a single word. Even after many years, no one knew him except a monk named Cam* Thành, who lived at the temple. Cam Thành [5a] honored and revered Vô Ngôn Thông and
served by his side, coming into intimate contact with his mystic potential, and receiving his essential teaching in full. <><><><><><><><><><><><>
One day, showing no sign of illness, Thông bathed and changed his clothes. He summoned Cam Thành and said to him: "In the old days our ancestral teacher Zen Master Nanyue Rang19 said when he passed away:
All phenomena are born from mind. Mind is intrinsically uncreated,
Page 106
Therefore, phenomena have nowhere to abide.
If you realized the mindground,
Your actions are unobstructed.
Unless you meet someone with superior faculties, Do not lightly admit anyone [to the Dharma]. 20
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"].
<><><><><><><><><><><><>
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
Page 107
Page 108
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?

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