No More Learning

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A monk asked: "Whence comes birth and whither goes death? " Trí Bao* hesitated in thought. The monk said: "While you were pondering, the white clouds have
traveled ten thousand miles. " Trí Bao could not answer. The monk rebuked: "This is a good temple without a Buddha. "327 After the monk left, Trí Bao lamented to himself: "Although I have the determination to leave [31b] the world, I have not realized the meaning of leaving the world. It's like digging a well; even if it's a hundred feet deep, but it still has not reached water, one still has to abandon the well. How much more useless is cultivation without attaining enlightenment! "
He then traveled everywhere searching for a spiritual guide. Hearing that Dao* Hue* was teaching at Tiên Du, Trí Bao decided to go see him. <><><><><><><><><><><><>
Trí Bao asked Ðao Huê: "Whence comes birth and whither goes death? " Ðao Huê said: "Birth comes from nowhere and death goes nowhere. " Trí Bao said: "Does this mean falling into annihilation? " Ðao Huê said: "The true nature is subtle and perfect, it is inherently empty and quiescent, it moves and functions freely, and it is not the same as birth and death. Therefore, birth comes from nowhere and death goes nowhere. " At these words, Trí Bao was spiritually awakened and said: ''Were it not for the wind which blows away all floating clouds, how can one see ten thousand autumns on the blue sky? "328 Ðao Huê said: "What have you seen? " Trí Bao said: "You might know all the people in the world, but how many of them are your intimate friends? " He then bid farewell to Ðao Huê and returned to his mountain.
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After that Trí Bao preached eloquently. [His words were] like sparks struck from stone.
One day, he went up to the hall with both monk and lay students crowded around. Someone asked: "What does it mean to be content? "
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Trí Bao * said: "It is important for both monks [32a] and laymen to know how to be content. If you know how to be content, then externally you do not violate others' rights; internally you do not harm yourself. If it's not given to you, you should not take even something as trivial as a blade of grass, let alone things that belong to others. If you harbor a desire for things that belong to others, it wouldn't stop at this—you would end up generating the thought of stealing, wouldn't you? The same with regard to others' wives. If you harbor desire for others' wives, it wouldn't stop at this—you would also end up generating thought of adultery, wouldn't you? You all listen to my verse:
You who are devoted to Bodhisattva practice should know how to stop and how to be content,
You should be compassionate and merciful toward others without desire to violate them.
You should not take even a blade of grass that is not given to you,
Not coveting others' possessions, your virtue will be luminescent as a jewel.
You who are devoted to Bodhisattva practice should be content with your own wives,
Why should you have desire for others' wives?
Let other people protect their own wives.
How could you bear to generate devious thoughts? 329
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On the fourteenth day of the fourth month of the fifth year of the Thiên Tu' Gia Thuy* era (1190) under the reign of Lý Anh Tông,330 Trí Bao fell ill and passed away. His students cremated his body, collected the relics, and built a stupa in front of the temple to house them.
Tru'ò'ng Nguyên (1110–1165)
[32a11] Zen Master Tru'ò'ng Nguyên of Sóc Thiên Vu'o'ng331 Temple, Mount Ve* Linh, Bình Lo* Town, was a native of Tru'ò'ng Nguyên District, Tiên Du Prefecture. [32b] His family name was Phan. He was originally of a minority race from South China. 332 He left his home [to become a monk] and received the seal of
approval from Dao* Hue* of Quang Minh Temple. He then entered Mount Tù' So'n to live in seclusion. He wore straw garments and only ate chestnuts. The whole day long he had only streams and stones, apes and monkeys for companions. He spent all his hours
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cultivating body and mind, fusing into one whole. He devoted himself to chanting the scriptures. Five or six years passed by and no one had ever caught a glimpse of him.
Emperor Lý Anh Tông heard about Tru'ò'ng Nguyên, admired his religious virtue, and wanted to meet him, but he refused, so he ordered Tru'ò'ng Nguyên's old friend court official Lê Hoi * to convince him to come to the capital. [On their way], when they stayed for the night at the guest house of Hu'o'ng Sát Temple, Tru'ò'ng Nguyên regretted his decision and escaped back to his mountain.
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He often told his students: "Those who have a body like a withered [tree] and a mind like [cold] ashes333 are not to be moved by elusive and impermanent things of the world. Because my aspiration and practice were not pure enough, I was almost caught by them. Now listen to my verse:
The apes and monkeys carry their little ones back to the green mountain ridges,334
From ancient times the sage worthies have been beyond measure.
Spring comes and the orioles sing deep in the hundred flowers,
When autumn comes and chrysanthemum blooms, the other flowers have vanished without a trace.
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He also often told people: "How strange! How strange! How is it that sentient beings are deluded by ignorance and delusion endowed with the Tathagatha's* wisdom, [33a] and do not see and know [that truth]? I often teach them the Dharma so that they can be forever free from discrimination and attachment to their personal existences—so that they will be able to realize the Tathagata's* vast wisdom with its benefits, its peace and bliss. "
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On the seventh day of the sixth month of the third year of the Chính Long Bao* Ú'ng era (1165), Tru'ò'ng Nguyên fell ill and spoke a verse:
In the light, in the dusts,335 but always detached.
Heart and guts clear all the way through, no attachment
to things.
The embodiment of spontaneity,336 responding to things without limit.
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A skillful artisan, shaper of heaven and earth,
Molder of human norms, 337 source of the myriad things,
springtime of things.
Doing the dance—the iron girl,
Beating the drum—the wooden boy. 338
After speaking the verse, he died. His age was fifty­six.
Tinh* Gió'i (? –1207)
[33a8] Zen Master Tinh Gió'i of Quoc* Thanh Temple, Mount Bí Linh,339 Nghe* An Prefecture (another source says Quôc Thanh Temple, Tru'ò'ng An
Prefecture),340 was a native of Mão Village, Ngung Giang, Lô Hai*. His family name was Chu, his personal name Hai Ngung. He came from a poor family. By nature he was sincere and earnest. As a child he studied Confucianism. At the age of twenty­six, he fell seriously ill: in a dream he saw a god who gave him medicine. When he woke up he had been immediately cured. He then decided to leave home [33b] to become a monk, and he went to an elderly monk in his native district to receive ordination. He devoted himself to studying the vinaya [precepts of discipline].
When Tinh Gio'it heard that Lãng So'n341 was an ideal place to dwell in seclusion, he immediately set out with his monk's staff on a long eastward journey. After traveling and consulting [with many teachers] for seven years, he met Master Bao* Giác342 of Viên Minh Temple and was spiritually awakened under the impact of his
words.
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In the tenth month of the year quí ti* of the Chính Long Bao Ú'ng era (1173), before passing away, Bao Giác said: "Birth, old age, illness, and death are inevitable events in this world, how can I alone avoid them? " Tinh Gió'i said: "How are you today, Venerable One? " Bao Giác calmly smiled and spoke a verse to instruct him:
All phenomena return to Emptiness—there is nothing to rely on,
When they return to quiescence, Thusness is what appears in front of our eyes.
When you reach enlightenment, mind's perfection has nothing that can be pointed out,
Contemplating the mind as the moon reflecting in water is the method to calm [the attachment to the real] mind. 343
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After speaking the verse, Bao * Giác handed him [as tokens of succession] the Dharma utensils. From then on Tinh* Gió'i traveled everywhere teaching people. Subsequently, he came to Quoc* Thanh Temple. He stopped there and stayed put for six years practicing austerities, subduing dragons, and conquering tigers. His power to influence and transform people was miraculous. Provincial Governor Pham* Tù' heard of his renowned virtue and treated him with special reverence. Pham requested Tinh Gió'i to cast a big bell and placed it in front of the temple in his headquaters town.
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In the second year of the Trinh Phù era (1177) there was a drought during the summer. Emperor Lý Cao Tông (r. 1138–1175) summoned all the eminent monks to the capital to pray for rain, but it was to no avail. Lý Cao Tông had heard about Tinh Gió'i's reputation for a long time, so he dispatched an envoy to bring him [34a] to Báo Thiên Temple in the capital. At midnight, Tinh Gió'i stood in the garden and burned incense, and immediately rain fell. That made Lý Cao Tông admire and esteem him even more highly. He always called him "Rain Master"344 and invited him to his private palace to inquire about the essence of his teaching. He rewarded him munificently.
There is another tradition that says:345 When Tinh Gió'i left home as a young man, he owed the government some tax. His sister Chu was concerned and paid it for him. Tinh Gió'i often thought about it and could not find any way to pay her back. When he heard that Emperor Lý Cao Tông had issued a royal decree to pray for rain, he secretly returned to his sister's house and told them to dig a ditch and a pond in the back yard. When night came, he burnt incense and stood there praying. In a little while, rain started to fall only in his sister's garden: everybody in the house was amazed. When they reported it to the court, Lý Cao Tông was very happy and dispatched an envoy to take Tinh Gió'i to Báo Thiên Temple in the capital [to pray for rain]. Within two nights, rain started to pour down in torrents. Lý Cao Tông had him legally ordained as a monk and straightened out his family's tax records.
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In the fourth year of the Trinh Phù era (1179), Tinh Gió'i was living at Chân Giáo Temple,346 Mount Bao So'n, when the capital summoned all virtuous monks to participate in a celebration. In response to the royal decree, Tinh Gió'i came to court. When he was lodging at Su'o'ng Khoc*, rain fell heavily and the roads were soaked and flooded—this was very
harmful to the harvest. At a ritual gathering to stop the rain, Tinh * Gió'i stood praying for seven days and the rains became normal again. <><><><><><><><><><><><>
Subsequently he returned to his native village and repaired Quang* Thánh Temple and collected alms to cast a big bell. When people started playing the drums, dark clouds gathered and it was about to rain. Tinh Gió'i stood in the yard, brandished his staff, and glared [at the sky]. After a short while, the sky became clear again. Despite going through many wars, the bell he made still exists today.
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Afterward Tinh Gió'i returned to his original temple [34b] to instruct students and teach the Dharma. One day, a monk inquired about the principle of Buddha, Tinh Gió'i said: "You and I. "347 He often said: "The nature of the mind is the Embryo of the Tathgagata* (Tathagatagarbha*). 348 Mind is nature; therefore, the mind of inherent nature is pure (cittaprakrtiprabhasvarata*). "
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On the seventh day of the seventh month of the third year of the Tri* Bình Ú'ng Long era (1207), when he was about to pass away, Tinh Gió'i spoke a verse:
These days rare are those adept with whom you can discuss the [Buddhist] Path,
Because nowadays the mind of the Path has been lost. They can't be like Zu Zhi, the ultimate connoisseur
of music,
He comprehends Bo Ya349 as soon as he heard his zither.
And:
Autumn comes, the cool air makes me feel good inside, Poets who have eight bushels of talent350 would chant
poetry to the moon.
How laughable—a Zen traveler foolish and dull, Why does he use words to communicate Mind?
Then he sat cross­legged and passed away.
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This biography is slightly different than that was recorded in Quoc* Su'* [National History]351 and on an engraved stele. Now I have corrected it.
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Giác Hai *
[34b8] Zen Master Giác Hai352 of Diên Phúc Temple, Hai Thanh, hailed from Hai Thanh. His family name was Nguyen*. When he was young he was a fisherman. He
made a small boat his home and sailed the rivers and the ocean. At the age of twenty­five, he abandoned his occupation, cut his hair, and became a monk. At first, he and Không Lo* served Master Hà Trach*. 353 Afterward he became the Dharma heir of Không Lô.
Under the reign of Lý Nhân Tông, he and the Taoist adept Thông Huyen* were often invited to the imperial palace. [35a] One day, they were sitting in attendance on the emperor when two lizards started to shriek at each other, making deafening and horrible noise. Lý Nhân Tông ordered Thông Huyên to stop them. Thông Huyên silently recited the mantras, and one of the lizards fell down. Thông Huyên then looked at Giác Hai and smiled, saying, "I leave one of them for you, monk! " Giác Hai fixed his gaze on the second lizard: after a short while, it also fell down. Lý Nhân Tông was amazed and wrote a poem to praise them:
Giác Hai's* mind is like the ocean,
Thông Huyen's* way is mysterious.
Full of supernatural powers and magical skills, One is Buddha, the other an immortal. 354
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Giác Hai became well known throughout the country, and was admired by both monks and laymen. Emperor Lý Nhân Tông always treated him with the etiquette due a teacher. Every time he came to stay at his provincial palace Hai Thanh, he would first pay a visit to Giác Hai at his temple.
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One day Lý Nhân Tông asked Giác Hai: "Can I hear something about your supernatural power? " Giác Hai immediately displayed his magical skills by jumping up into the air fifty or sixty feet above the ground. After a while, he came down again. Lý Nhân Tông and his court officials all applauded and acclaimed him. Thenceforth, Lý Nhân Tông granted him free access to the royal palace.
Under the reign of Lý Than* Tông (1128–1138), Giác Hai was invited many times to the capital, but he declined to come, pleading old age and ill health. <><><><><><><><><><><><>
A monk asked: "Between Buddha and sentient beings, who is the host and who is the guest? " Giác Hai answered by a verse:
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The young girl's hair is already white, 355
I want to inform you, [35b] o practitioner,356
If you are asking about the realm of Buddhahood, You will be marked on your forehead [like the carps in
their jumping contest] at Dragon Gate. 357
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When he was about to pass away, Giác Hai* spoke a verse to his students:
Spring comes, flowers and butterflies know the season well, Flowers and butterflies must have their own times. 358
But flowers and butterflies are originally illusions,
Do not occupy your mind with flowers and butterflies. 359
That night, a big meteor fell to the southeast side of his quarters. Giác Hai sat in upright position and passed away. The emperor issued a royal decree donating [the tax revenues from] thirty families to provide for incense and fire. His two sons were given honorary long robes and appointed to offices.
Nguyen* Hoc* (? –1175)
[35b6] Zen Master Nguyên Hoc360 of Quang* Báo Temple, Chân Ho* Village, Nhu' Nguyet*, hailed from Phù Cam*. His family name was Nguyen*. When he was young he studied the Dharma with Master Viên Trí of Mat* Nghiêm Temple. After he got the message of the teaching, he first lived in seclusion on Mount Ve* Linh,
devoting himself to purification practices361 for twelve years. Whenever he enter samadhi*, he would arise only after three days. He always recited the Xianghai dabei tuoluoni [the Dharani* of the Fragrant Ocean of Great Compassion] and was always effective in curing illness and praying for rain. Emperor Lý Anh Tông (r. 1138–1175) admired his supernatural powers and issued a decree granting him free access to the imperial palace so he could be ready to apply his mantras' power whenever necessary.
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Subsequently he retired on the pretext of old age and returned to his original temple to serve as abbot. His students numbered not less than a hundred.
[36a] On the eleventh day of the sixth month of the second year362 of the Thiên Cam* Chí Bao* era (1175), when he was about to pass away, he instructed his students:
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The Dharma has no image or form,
It is right before your eyes, not far away. You have to turn back and find it in yourself, Do not seek it from others.
Even if you got it from them,
It wouldn't be the true Dharma. 363
But suppose you find the true Dharma, What kind of a thing is it?
"Therefore, all Buddhas of past, present, and future and the successive generations of patriarchs who transmitted and received this mind seal also taught the same. "Listen to my verse:
Realize [the true nature] of body and mind and open your eye of wisdom,
Transforming spiritual power reveals the reality­aspect. When walking, standing, sitting, lying, it stands out alone. The emanation bodies (nirmana­kaya*) appearing according
to circumstances and are countless,
Although they fill the whole universe,
If you contemplate carefully you will see that they are
without fixed characteristics:
There is nothing in this world which can compare, Constantly showing a spiritual light,
Always explaining the inconceivable.
There is no word which can describe it appropriately. 364
As his verse ended, Nguyen* Hoc* sat cross­legged and passed away. <><><><><><><><><><><><>
The story that was handed down among the people is somewhat similar to the biography of Huisi365 in the Transmission of the Lamp. This follows what was recorded in the The Essential Sayings of the Patriarchs by Hue* Nhat*.
Quang* Nghiêm (1122–1190)
Eleventh Generation: No Biography Recorded
[36a11] Zen Master Quang Nghiêm of Tinh* Qua* Temple, Trung Thuy*, Tru'o'ng Canh, was a native of Ðan Phuong*. His family name was Nguyen*. [36b] He was an orphan as a child and studied with his uncle, Master Bao* Nhac*, with whom he first generated his mind of enlightenment
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(bodhicitta). After Bao * Nhac* passed away, he started to travel everywhere, studying at all seats of Zen learning. Hearing about Master Trí Thien*,366 who was at the time teaching at Phúc Thánh Temple, Dien* Lãnh, he came to study with him.
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One day, while listening to Trí Thiên explain the Sayings of Xuedou,367 when he reached the section where the two masters Daowu and Jianyuan go to a funeral and talk about birth and death,368 Quang* Nghiêm seemed to be awakened, so he asked: "Is there still truth in this meditation saying which the ancient worthies used to discuss birth and death? " Trí Thiên said: "Can you comprehend this truth? " Quang Nghiêm asked: "What is the truth without birth and death? " Trí Thiên said: ''You should comprehend it right within birth and death. " Quang Nghiêm said: "I have attained birthlessness. " Trí Thiên said: "Then comprehend it by yourself. " At these words Quang Nghiêm experienced a breakthrough; he asked: "How am I to preserve it? " Trí Thiên said: "Having comprehended it is the same as having not yet comprehended. " Quang Nghiêm bowed in homage.
From then on his fame spread in the Zen communities. First he came to Thánh Ân Temple at Siêu Loai* Village to sojourn for a while. The Minister of Defense Phùng Giáng Tu'ò'ng heard of him and developed an admiration for him. He then invited Quang Nghiêm to Tinh* Qua* Temple, which he had built. Here Quang Nghiêm began to propagate the message of the Zen school. [37a] Zen companions came to study—no one went there in vain.
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One day, his advanced student Thu'ò'ng Chieu* quoted the Diamond Sutra*: "The Dharma that the Tathagata* has attained is neither real nor unreal, what is this
Dharma? "369 Quang Nghiêm said: "Better stop slandering the Tathagata.
" Thu'ò'ng Chiêu said: "Better stop slandering the sutra*, Master! " Quang Nghiêm said: "Who teaches this sutra? " Thu'ò'ng Chiêu said: "Venerable Sir, please do not joke with me. It's the Buddha who teaches it, isn't it? " Quang Nghiêm said: "If Buddha teaches it, why is it said in the sutra itself that 'if you say that the Tathagata has taught the Dharma, you are slandering the Buddha'? "370 Thu'ò'ng Chiêu could not answer.
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A monk asked: "What is the Truth Body (Dharmakaya*)? " Quang Nghiêm said: "The Truth Body inherently has no form. " The monk asked: "What is wisdom (prajna*)? " Quang Nghiêm said: "Wisdom has no shape. " The monk asked: "What is the realm of pure fruition? " Quang Nghiêm said: "The pine and the catalpa by an old grave. " The monk continued: "What
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is the man in the object? " Quang * Nghiêm said: "Sitting alone to seal the mouth of a pot. " The monk continued: "Suddenly coming across an intimate friend, how am I to receive him? " Quang Nghiêm said: "Raise your eyebrow according to the situations. " The monk continued: ''Who are the offspring of Kien* So' and the grandchildren of Mr. Âu? "371 Quang Nghiêm said: [37b] "The fool from the country of Chu. " The monk was speechless.
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On the fifteenth day of the second month of the fifth year, canh tuat*, of the Thiên Tu' Gia Thuy* era (1190), when he was about to pass away, Quang Nghiêm spoke a verse:
Only when you are free from [the attachment to] peace can you begin to talk about peace,
After you are born in the realm of birthlessness, you should talk about birthlessness.
As a man you have sky­high aspiration,
Stop following the footsteps of the Tathagata*. 372
As his verse ended, he joined his palms and passed away sitting upright. He was sixty­nine. Phùng cremated his body and built a stupa [to house the relics].
Thu'ò'ng Chieu* (? –1203)
Twelfth Generation: No Biography Recorded
[37b7] Zen Master Thu'ò'ng Chiêu of Luc* To* Temple,373 Dich* Bang*, Thiên Ðú'c Prefecture, hailed from Phù Ninh Village. 374 His family name was Pham*. He served under the reign of Lý Cao Tông and held the office of Supply Supervisor in Quang Tù' Palace. 375 After some time, he resigned from his position and left home
to become a monk. He studied with Master Quang Nghiêm of Tinh* Qua* Temple and received the essence of the teaching directly from him. He served Quang Nghiêm for many years.
Subsequently he settled down at Phu'ò'ng Co* Temple, Ông Mac*,376 to propagate the essence of the Dharma. Finally, he moved to Luc Tô Temple. His students increased daily.
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A monk asked: "What is it like when subject and object condition each other? " Thu'ò'ng Chiêu said: [38a] "Forget both subject and object; the
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nature of mind is impermanent; 3 7 7 it is originated and annihilated all the time, never ceasing for an instant. So which conditions which? Origination is things originating, annihilation is things being annihilated. The Dharma which [an enlightened person] attains never has origination or annihilation. The monk said: "I still don't understand, please instruct me. " Thu'ò'ng Chieu* said: "Once you have realized mind, in the cultivation of the Dharma, you can save power and easily succeed. If you have not completely realized mind, you will only waste your effort for nothing. "
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A monk asked: "What is the Truth Body (Dharmakaya*) that pervades all? " Thu'ò'ng Chiêu said: "Just as one pore contains the whole Realm of Ultimate Reality
(Dharmadhatu*), so do all pores. You should know that there is not the smallest place anywhere in Mind or in space where there is no Buddha­body. Why so?
Because the Truth Body manifests itself in the Emanation Body (nirmanakaya*), which attains perfect enlightenment (samyaksambodhi),378 there is no place that the Truth Body does not reach. Thus, you should know that the Tathagata*, through the sovereign power of mind without origination or revolution, turns the Wheel of Truth (Dharmacakra). [The Tathagata] knows that all phenomena are not originated, so he uses the three dharmas to teach annihilation; yet he turns the Wheel of Truth without relying on annihilation. [The Tathagata] knows that all phenomena are free from false views, so he dwells in the realm of separation from desire—but not its annihilation—to turn the Wheel of Truth. The Tathagata also enters the realm of the emptiness of all phenomena; therefore, [38b] without relying on words, he turns the Wheel of Truth. [The Tathagata] knows that all phenomena are ineffable, so he dwells in the ultimate peace to turn the Wheel of Truth. The Tathagata knows that all phenomena are originally nirvana—379 this is called formless true nature, inexhaustible true nature, unborn, undestroyed; selfless true identity, where nothing is not self; true nature without sentient beings, where nothing is not sentient beings; true nature without "Bodhisattvas," without the Realm of Ultimate Reality (Dharmadhatu),
without "emptiness"—nature where there is no ''achieving perfect enlightenment. "380 Thu'ò'ng Chiêu then spoke a verse:
In this world it becomes human existence,
In the mind it is the Embryo of the Tathagata
(Tathagatagarbha*).
It is luminescent and without abode,
When one searches for it, it is immense and boundless.
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On the twenty­fourth day of the ninth month of the second year of the Thiên Gia Bao * Huu* era (1203), Thu'ò'ng Chieu* had some heart pains, so he assembled his students and spoke a verse:
The Dharma is originally without color,
Yet day after day it shows its freshness.
In these three thousand great thousands of worlds, There is no place that is not its home.
Then he sat cross­legged and passed away. His disciple Than* Nghi and the others cremated his body, collected the relics, and built a stupa to house them. Thu'ò'ng Chiêu had composed a one­volume work entitled Nam Tông Tu'* Pháp Do* [Diagram of the Dharma Succession of the Southern School], which has been in circulation [among the Buddhist communities]. 381
Thông Thien* (? –1228)
Thirteenth Generation:
Five Persons, Two Biographies Recorded
[39a2] Layman Thông Thien382 of Oc* Village, An La, hailed from Ôc Village. His family name was Dang*. At first, together with Quách Thân Nghi of Thang* Quang Temple, he served Master Thu'ò'ng Chiêu of Luc* To* Temple. One day, he entered Thu'ò'ng Chieu's* private room to ask for instruction,383 saying: "How
can I realize the Buddha­Dharma? " Thu'ò'ng Chiêu said: "Buddha­Dharma is not to be realized. How can this be something you realize? Buddhas cultivate all dharmas, yet none of them obtains. " At these words, Thông Thiên got the gist [of Thu'ò'ng Chiêu's teaching].
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He then returned to his native village and settled down at Lu'õ'ng Pháp Temple. Crowds of students came. To whatever was asked, Thông Thiên sealed it with the mind­seal.
A monk asked: "What is a world­transcending person? " Thông Thiên said: "Haven't you heard the ancient worthies say, 'Just contemplate that the five aggregates are empty; the four elements are without a self; the true mind is without characteristics and neither goes nor comes; at the time of birth, true nature does not come; at the time of death, true nature does not go; it is always pure and completely quiescent, because
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mind and objects are one. ' If only you can comprehend this, you will abruptly attain enlightenment; when you are not fettered by the three times, then you are a world­ transcending person. What is most important is that you should not have the slightest [39b] attachment to anything. "
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A monk asked: "What is the meaning of birthlessness? " Thông Thien * said: "When you accurately discern these five aggregates, [you will find out that] by nature they are originally empty; surely emptiness cannot be annihilated. That is the meaning of birthlessness. " The monk continued: ''What is the truth of birthlessness? " 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.