No More Learning

Diên came and said: "A monk's anger should not last overnight! " Even as he spoke, Vinh's body flowed away with the stream.
Dao* Hanh* thought about avenging his father's death, but he had not come up with any plan. One day he lay in wait for Ðai Diên to go outside. As Ðiên appeared, he was about to strike him when suddenly a voice in the air shouted: "Stop! Stop! " Ðao Hanh was frightened, dropped his stick, and ran away. He then wanted to go to India to learn special black magic to fight Ðai Ðiên. He went only as far as the country of the golden­toothed barbarians496 when he realized that the road was full of difficulties, so he turned back.
He then went to Mount Tù' So'n to live in seclusion and devoted himself to chanting the Mind of Great Compassion Dharani* daily. One day, after he had chanted it 108,000 times, a god appeared before him and said: "I'm your servant, the Celestial King who is the Guardian of the Four Directions. 497 I was moved by your achievement in chanting the sutra*, so I came here to place myself at your disposal. " Ðao Hanh knew that his magical power498 was now complete, so he would be able to avenge his father's death. He then went to the head of Quyet* Kieu* Bridge and tentatively threw his walking stick into the swift running water. The stick went against the current like a dragon and did not stop until it reached the Tây Du'o'ng Bridge. Ðao Hanh was pleased, [54b] saying: "Now my magic arts will prevail. "
He went directly to Ðai Ðiên's house. Seeing him, Ðai Ðiên said: "Don't you remember what happened before? " Ðao Hanh looked up to the sky, but it was all quiet— there was nothing to be seen. Then he chased Ðai Ðiên and beat him. Ðai Ðiên sickened and died.
After this, enmity he had felt previously melted like snow and his mundane concerns became like cold ashes. Ðao Hanh wandered to all Buddhist monasteries to
search sanction [for his enlightenment]. When he heard that Kiêu Trí Huyen* was teaching at Thái Bình,499 he came for instruction and presented a verse to inquire about the true mind:
Long mixed with the dusts of the mundane world, still unable to recognize pure gold,
I do not know where the pure mind is. Please point it out truly for me500—
extend your skillful means,
So that I can realize Thusness501 and cease
my painful search.
Trí Huyên replied with a verse:
The secret sounds in the jewel [pot of Buddha] reveal the subtle voice [of enlightenment].
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In it the mind of Zen appears filling your eyes.
The objects countless as grains of sand on the banks of the
Ganges River are all the path to enlightenment, Yet if you consciously search for enlightenment
it is far, far away.
Dao * Hanh* was confused and could not understand. He then went to Sùng Pham* of Pháp Vân Temple and asked: "What is true mind? " Sùng Pham said: "What is not true mind? " Ðao Hanh was abruptly awakened and asked: ''How am I to preserve it? " Sùng Pham said: "Eat when hungry, drink when thirsty. "502 Ðao Hanh bowed down and took leave.
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From then on, [55a] his Dharma power increased and his karmic affinity for Zen matured. He tamed hosts of mountain snakes503 and wild beasts; burned his finger to
pray for rain; and blessed water with mantras to cure sickness. In everything he did he was effective. 504 <><><><><><><><><><><><>
A monk asked: "Walking, standing, sitting, lying are all Buddha's mind. What is Buddha's mind? " Ðao Hanh instructed him with a verse:
If you think in terms of existence, then even a grain of sand is existent,
If you think in terms of nonexistence, then all phenomena are nonexistent.
Existence and nonexistence are like reflections of the moon in water,
Don't be attached to existence, or take emptiness as empty. And:
The sun and the moon are on the clifftop, Everybody [in this world] loses the jewel. Like a rich man who has a good horse, Yet walks and does not ride it.
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At that time, Lý Nhân Tông had no heir. In the second month of the third year of the Hoi* Tu'ò'ng Dai* Khánh era (1112), the authorities in Thanh Hoá Prefecture reported: "A weird supernatural omen has appeared at the seaside. There is a child about three years old who can speak fluently and calls himself emperor, and who has given himself the religious sobriquet Giác Hoàng [which means 'Enlightened Sovereign']. He knows about everything that the emperor has done. " Lý Nhân Tông
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dispatched an envoy to investigate. It was exactly as reported, so they took the child back to the capital and lodged him at Báo Thiên Temple. Lý Nhân Tông loved him for his intelligence and wanted to install him as Crown Prince. All court officials protested that this should not be done. [55b] Some of them said that if Giác Hoàng was really supernatural, he must reincarnate himself in the royal family before he could be made Crown Prince. Lý Nhân Tông agreed and organized a great reincarnation ceremony, which was expected to last seven days and nights.
Dao * Hanh* heard about it and said: "That child is a devil and has gone too far beguiling people. How can I just sit by and watch without helping, and let him deceive people's minds and disturb the true Dharma? " He then told his sister to disguise herself as a spectator and secretly hung some of his magic seals on the eaves. On the third day of the ceremony, Giác Hoàng505 fell ill and said: "The whole country has been covered with iron net. Although I wish to be reincarnated, I'm afraid all the paths are obstructed. " Lý Nhân Tông suspected that Ðao Hanh had used his mantras to obstruct the ceremony, so he ordered him held in custody for an investigation. Ðao Hanh admitted what he had done. Lý Nhân Tông had him confined in Hu'ng Thánh Palace and assembled court officials to discuss his case.
When the Marquis of Sùng Hien*506 passed by, Ðao Hanh pleaded: "Please try to help me. If I'm fortunate enough to be exonerated this time, in the future I will certainly be reincarnated in the imperial palace and pay back your favor. " The marquis agreed.
In the court discussion of [Ðao Hanh's case], they all said: "Since Your Majesty has no son, you expected Giác Hoàng to be reincarnated [as your son]. Now Lo* wrongly used his mantras to spoil it. It would be fitting to execute his entire family to set an example for the people. " [56a] The Marquis of Sùng Hiên calmly petitioned: "If Giác Hoàng really had supernatural power, even a hundred mantras of Lô couldn't do anything to harm him. Now that things have turned out this way, it only shows that Lô is far superior to Giác Hoàng. I humbly think that it is better to let him reincarnate than to punish507 him. " Lý Nhân Tông thus forgave Ðao
Hanh. 5 0 8
Ðao Hanh came to the marquis' house [to express his gratitude]. At that time the marquis' wife was taking a bath, and Ðao Hanh caught a glimpse of her. The marquis' wife was angry and told the marquis of the event. The marquis already knew the reason, so he did not reproach Ðao Hanh. His wife thus became pregnant. Ðao Hanh enjoined the marquis: "Please let me know just before the baby is due. "
Later, when the messenger came, Ðao Hanh took a bath, changed his clothes, and instructed his students: "My previous nexus of karmic causes
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has not terminated, therefore I have to be reborn in this world again as an emperor for a while. 509 After that lifespan is over, I will again be reborn as a god on the Trayatrimsa* Heaven. 510 When you see my body decay,511 it means I have entered nirvana and do not dwell in cyclic existence any more. " Hearing these words, all
his students were moved to tears. Dao* Hanh* spoke a verse:
Autumn comes without informing the wild geese to return together,
A cold smile for the sadness temporarily generated among men [by death].
I want to warn my students not to be attached to me, How many times have the teachers of old [56b]
reincarnated as the teachers of today!
After speaking these words, he solemnly passed away. The body that he cast off still exists today. 512
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According to Quoc* Su'* [National History], in the eighth year of the Hoi* Tu'ò'ng Dai* Khánh (1117), Emperor Lý Nhân Tông [issued a royal decree to bring the sons of the Marquises of] Sùng Hien*, Thành Khánh, Thành Quang*, Thành Chiêu, Thành Hu'ng, to the royal palace to be brought up and educated. 513 The Marquis of Sùng Hien's* son was only two years old then,514 but he was greatly loved by Lý Nhân Tông and was installed as Crown Prince.
Note: In the twelfth month, in the winter of the first year of the Thiên Phù Khánh Tho* era (1127), Lý Nhân Tông passed away; the crown prince succeeded to the
throne. [He died] at the age of twenty­one515 and reigned for eleven years. 516 It is said that Emperor Lý Than* Tông (r. 1128–1138) was an incarnation of Tù' Ðao Hanh. Some said that Giác Hoàng was an incarnation of Ðai Ðiên.
Trì Bát (1049–1117)
[56b8] Zen Master Trì Bát of To* Phong Temple, Mount Thach* That*,517 Ðai Cau* Village, Tân Trai*, hailed from Luy Lâu. 518 His family name was Van*. Even as a young boy he respected Buddhism very keenly. At the age of twenty, he took the tonsure and received ordination as a monk under Sùng Pham* of Pháp Vân Temple. Sùng Pham appreciated his dilligence and care in dealing with things, so he transmitted the mind­
seal to him and gave him the sobriquet Trì Bát [which means "Carrying the Begging Bowl"].
After Sùng Pham * passed away, Trì Bát traveled to all Zen centers, inquiring of all the experienced worthies. Finally, he came to To* Phong Temple to study. State Minister Grand Commandant Lý Thu'ò'ng Kiet*519 was one of his patrons. Trì Bát always used all the donations he got for Buddhist affairs. He also restored temples such as Pháp Vân, Thien* Cu', Thê Tâm, Quang* An, and others to pay a debt of gratitude for his rearing in the Dharma.
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[57a] On the eighteenth day of the second month of the eighth year of the Hoi* Tu'ò'ng Dai* Khánh era (1117), when he was about to pass away, Trì Bát spoke a verse:
If there is death there must be life,
If there is life there must be death.
Death is what saddens the worldly beings, Life is what they rejoice in.
Sadness and joy are both endless,
They mutually establish each other.
Don't be concerned about life and death, Án tô rô tô rô tat* li*. 520
After speaking this verse, he passed away sitting upright. He was sixty­nine years old. His disciples, Zen Masters Tinh* Hanh*, Pháp Nhãn, and Thuan* Chân, cremated his body.
Thuân Chân (? –1105)
[57a6] Zen Master Thuân Chân of Hoa Quang Temple, Tây Ket* Village,521 Thu'o'ng* Nghi, was a native of Cuu* Ông, Te* Giang. 522 His family name was Ðào. At a young age he was already versed in the classics and history. Everywhere he went scholars vied to befriend him. Subsequently he met Pháp Bao* of Quang Tinh Temple523 and reached accord with the truth at a word from Pháp Bao. He then gave up his previous studies to study with Pháp Bao. Within a few years he was able
to break through obstructions and [became like] lightning or sparks struck from stone. He expounded and propagated [the Dharma] according to the [state of] the inquirer, guiding the deaf and leading the blind to the full extent of his power.
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On the seventh day of the second month of the fifth year, at * dau*, of the Long Phù era (1105),524 when he was about to pass away, his disciple Bon* Tich* came
into his room and asked for instruction. Thuan* Chân spoke [57b] a verse:
The true nature has no fixed identity ever,
And has never undergone birth and destruction.
The body is a thing that belongs to birth and destruction, But the true nature has never undergone [birth and]
destruction.
As his verse ended, he passed away. Regent and Grand Guardian Cao Toi* took charge of the cremation [of his body] and the erection of a stupa to house his remains.
Hue* Sinh (? –1063)
Thirteenth Generation:
Six Persons, Four Biographies Recorded
[57b5] General Superintendent of Monks (Tang* Thong*) Huê Sinh of Van* Tue* Temple in the capital of Thang* Long hailed from Ðông Phù Liet*. 525 His family name was Lâm, his personal name was Khu. He was a descendant of Lâm Phú of Trà So'n, Vu* An. His father Khoáng married a daughter of the Monk Scribe Quách, so he moved to Phù Liêt. The family had two sons. The elder, named Sinh, had held office up to as high as Prime Minister and Attaché of the Department of Army.
Huê Sinh was the second brother. His appearance was extraordinary and his eloquence was like a flowing stream. He was especially versed in literature and skilled in calligraphy and painting. When he was free from Confucian studies he would investigate Buddhist books on the side. He read through all the Buddhist scriptures (sutras*) and philosophical treatises (sastras*). Whenever the words touched on some crucial point in Buddhism, he was always deeply moved to the point of shedding tears.
At the age of nineteen he left the mundane world. Together with Pháp Thông of Hac* Lâm,526 he served Dinh* Huê of Quang Hu'ng Temple. [58a] He made steady progress in mystic studies. Ðinh Huê cherished him and transmitted the mind­seal to him.
After that, he wandered from monastery to monastery to come fully
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to grips with the meaning of Zen. At first, he moved his abode to Bo * De* (Bodhi) Peak, Mount Trà So'n. Every time he entered samadhi* it would go on for five days. His contemporaries called him a Bodhisattva in the flesh.
Emperor Lý Thái Tông heard of him and dispatched an envoy to summon him to the capital. Hue* Sinh told the envoy: "Haven't you seen a sacrificial animal? At first they dress it with embroidered silk and feed it with fine sweet grass. But when they drag it into the royal temple, though it may wish to be just an orphan animal, even that is unattainable, much less anything better. "527 He firmly refused to go.
After Lý Thái Tông's repeated invitations, Huê Sinh at last came to court. After meeting with him, Lý Thái Tông was greatly pleased, bestowed on him the rank of Monk in Palace Service,528 and appointed him abbot of Van* Tue* Temple.
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One day, during a vegetarian feast in the imperial palace, Lý Thái Tông asked: "I have noticed that scholars have disputed about the mind­source of the Buddhas and patriarchs. I wish that each of you here, men of eminent virtue from various districts, would express his point of view to me so that I could see how to apply mind. " Huê Sinh spontaneously uttered a verse:
Dharma is originally like non­Dharma, Neither existent nor nonexistent.
If one knows this truth,
Then sentient beings and Buddha are one: How quiet the moon over Lanka!
Empty, [58b] empty, the boat that crosses the ocean. If one knows emptiness, by means of that emptiness
one realizes being,
Free to go everywhere in samadhi.
Lý Thái Tông lauded and rewarded him more. Subsequently, Huê Sinh was bestowed the rank of General Supervisor of Monks (Ðô Tang* Luc*). At that time princes and nobles such as Phung* Yet* Thiên Vu'o'ng,529 Princes Uy Vu*, Hi Tù',530 Thien* Huê, Chiêu Khánh, Prince Hien* Minh, General Vu'o'ng Tai*,531
Grand Preceptor Lu'o'ng Nham* Van*,532 Grand Guardian Ðào Xu* Trung, Administrator Kieu* Bong*, and others all frequented him to inquire about the Dharma and treated him with respect due a teacher. In the reign of Lý Thánh Tông (1054–1072), Huê Sinh was raised to the office of Ta* Nhai Tang Thong* [General Superintendent of the Academy of Monks], the same rank as a marquis though without the title. 533
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In the fifth year, giáp thìn, of the Gia Khánh era (1063), 534 when he was about to pass away, Hue* Sinh assembled his disciples and spoke a verse:
Water and fire interpenetrate every day,
Yet their origins are still unknown.
You should know that they are without abode, Three and three and three and three. 535
And:
In the old days when he came for instructions, Everybody showed him the way to the south. 536
If there's someone who asks about something new, This is like the first sliver of crescent moon on the
third day of the month. 537
Then he took a bath, burned incense, and at midnight silently passed away.
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Huê Sinh had composed by royal decree inscriptions on steles at the temples of Thiên Phúc,538 Thiên Thánh, Khai Quoc* at Tiên Du, Dieu* Nghiêm Báo Ðú'c, and others at Vu* Ninh. 539 He also composed works such as Pháp Su'* Trai Nghi [Ritual Forms for Dharma Services and Vegetarian Feasts], and Chu' Dao* Tru'ò'ng Khánh Tán Van* [Celebrations and Eulogy of the Site of Enlightenment], which are still in circulation. 540
Thien* Nham (1093–1163)
[59a2] Zen Master Thiên Nham of Trí Qua* Temple,541 Co* Châu Village, Long Biên Province, hailed from Cô Châu. His family name was Khu'o'ng, his personal
name Thông. His family had been Monk Officials for generations. His spirit and demeanor were energetic and outstanding and he had a clear voice. 542 He loved to learn dharanis* and would memorize them and recite them without missing a single word. During the Hoi* Phong era (1092–1110), he participated in the royal examinations on the Lotus and Perfection of Wisdom literature, and both times he passed with highest honors. 543
Subsequently he was approved with the mind­seal by Pháp Y of Thành Dao* Temple,544 so he decided to become a monk there. At first, he dwelt at Thiên Phúc Temple on Mount Tiên Du. His discipline was pure and
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strict, and his Dharma mind expanded. For almost six years he only ate wild fruits and drank stream water. Afterward he returned to his native district, restored Trí Qua * Temple, and became its abbot.
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During the Dai* Thuan* era (1128–1132) there was a drought. 545 A royal edict summoned Thien* Nham to the capital. He was immediately effective in his prayers for rain, so Emperor [Lý Than* Tông] recognized him as an eminent monk and bestowed on him royal robes. After that, whenever there were national ceremonies to pray for rain, he would preside over them.
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In the first year of the Chính Long Bao* Ú'ng era (1163), in the middle of spring, during daytime, Thiên Nham burned incense, gave his disciples last instructions, and passed away sitting upright. His age was seventyone.
At present the body that he cast off still exists. Contemporaries [59b] called him "Living Buddha. "546 Although the temple has gone through many wars through the ages and was burned many times, his body remained intact.
Minh Không (1065–1141)
[59b2] National Preceptor Minh Không of Quoc* Thanh Temple, Tru'ò'ng An,547 was a native of Ðàm Xá Village, Ðai Hoàng. 548 His family name was Nguyen*, his personal name Chí Thành. He traveled around to study [Buddhism] and met Zen Master Tù' Dao* Hanh* of Thiên Phúc Temple. Ðao Hanh took him as a personal attendant for seventeen years. Ðao Hanh admired his aspirations, so he transmitted the mind­seal to him and gave him the sobriquet [Minh Không].
When he was about to pass away, Ðao Hanh told Minh Không: "Formerly, our Lord Buddha had achieved perfect enlightenment yet still suffered retribution from the golden tiger; how can people—in the last period of the Dharma—with little merit protect themselves? I will be reborn in this world as a king. In my next life it is hard for me to escape sickness as a karmic debt. I have a karmic affinity with you, you should save me. "
After Ðao Hanh's* death, Minh Không returned to his native village and took to farming for more than twenty years, indifferent to fame and
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fortune. At that time Lý Than * Tông was suffering a strange disease: his mind was confused, and he was growling and moaning fiercefully. Renowned physicians from all over the country responded to the royal edict, [60a] but to no avail.
549 Meanwhile children were heard singing:
To cure the Son of Heaven, Send for Nguyen* Minh Không.
The court sent emissaries to look for Minh Không among the people and finally found him. When Minh Không arrived at court the renowned physicians were performing their arts in the palace. Seeing how crude and rustic he looked they did not bother to greet him. Minh Không took a nail five inches long and planted it in a column of the palace, shouting: "He who can pull the nail out will get to do the job first. " He repeated it again and again, but no one dared accept the challenge. Minh Không then used two fingers of his left hand and pulled on the nail and it came out easily. Everybody present was struck with admiration.
When he saw the emperor, Minh Không cried out with a stern voice: "Worthy man, you are foremost among the people, why do you act crazy like this? " The emperor trembled with fear. Minh Không had a big caldron brought in, filled it with water, and boiled it again and again. Then he stirred it with his hand four times and had the emperor bathe in it. The emperor recovered instantly. Subsequently, the emperor made Minh Không National Preceptor and the recipient of duties from hundreds of households as reward.
On an unknown date in the second year, tân suu*,550 of the Dai* Dinh* era (1141), Minh Không passed away at the age of seventy­six. Bon* Tich*
(? –1140)
[60b2] Zen Master Bôn Tich (formerly called Pháp Mat*) of Chúc Thánh Temple, Nghia* Trú Village, Bình Lac* Prefecture,551 hailed from Tây Ket*. His family name was Nguyên. He was a descendant of General Commandant of Inner Palace Services Nguyên Kha of the [Former] Lê dynasty. Even when he was young he showed contempt for the mundane world. Once he met a strange monk who marveled at his appearance and said: "This child has an extraordinary physique. If he leaves home to become a monk, he will truly carry on the Dharma lineage. "
When he grew up he first went to study with Thuan* Chân of Hoa Quang Temple, took the studies [seriously], and reached accord with its intent. Subsequently he received ordination. Thuân Chân saw that his
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meditation was perfect and his discipline was pure, and that by studying one he understood ten. He patted his head and said: "The propagation of the Dharma in this southern region is in your hands. "
From then on, Bon * Tich* was not attached to being or nonbeing and realized both the sudden and gradual methods. Everywhere he went he showered down the rains of Dharma and moved even remote places with the wind of mystic truth. Monks, laymen, and court officials all turned to him with respect.
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On the fourteenth day of the sixth month, in the summer of the third year, ky* mùi, of the Thieu* Minh era (1140), he assembled his disciples and told them: "There's nothing to be concerned about. " As his words ended, he died.
Khánh Hy* (1067–1142)
Fourteenth Generation:
Four Persons, Only One Biography Recorded
[61a2] General Superintendent of Monks (Tang* Thong*) Khánh Hy of Tù' Liêm Village, Vinh* Khang, hailed from Co* Giao, Long Biên. His family name was Nguyen*. Being a man of the lineage of purity practices, he abstained from eating meat as a child. When he grew up he came to study with Bôn Tich of Chúc Thánh Temple.
One day, while he and Bôn Tich were on their way to a donor's house to receive offerings, he asked: "What is the true intent of the patriarchs of Zen? " Just then they heard the sounds of a sorcerer ceremony in a house nearby; Bôn Tich said: "Aren't these the words of a sorcerer calling down spirits? " Khánh Hy said: "Please do not joke with me, Venerable Teacher. " Bôn Tich said: "I have never showed off to anybody! " Khánh Hy could not understand, so he left Bôn Tich.
When Khánh Hy came to Bien* Tài552 of Van* Tue* Temple, Biên Tài asked: "Where are you coming from? " Khánh Hy said: "From Venerable Tich's* place. " Biên Tài said: "He is indeed the spiritual guide of the region; what has he taught you? " Khánh Hy said: "I served him for many years, yet he never answered even one of my questions, so I left him. " Biên Tài asked: ''What is your question? " Khánh Hy related the previous conversation. Biên Tài said: "Alas! [61b] Venerable Tich has gone out of
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his way to explain everything to you. Better not slander your own teacher! " Khánh Hy * paused in thought. Bien* Tài said: "Haven't you heard that 'When you have realized [mind], all phenomena are sufficient [evidence of enlightenment]; when you are not yet enlightened, you are perpetually confused and at odds. '"553 Khánh Hy
was abruptly enlightened and returned to Bon* Tich*. When Bôn Tich saw him, he asked: "Why are you coming back so quickly? " Khánh Hy prostrated himself, saying: ''I committed the sin of slandering you, Teacher. I'm back here to ask to be allowed to repent. " Bôn Tich said: "The nature of sin is empty, how can you repent? " Khánh Hy said: "I should repent just like that. " Bôn Tich said no more.
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Once, together with two Zen practitioners Tinh* Nhãn and Tinh Nhu', he was standing, waiting on Bôn Tich, when the latter said: "You gentlemen have studied with me for a long time. Why don't each of you present your knowledge to me, so that I can see what your approach to the Dharma is? " As Nhãn and Nhu' were about to
open their mouths, Khánh Hy gave a shout and said: "When there's an optical illusion in your eyes, you see illusory flowers falling in confusion. "554 Bôn Tich said: "Master Khánh Hy, what will you do with the boat? You've broken the bailing buckets? "555 Khánh Hy said: "Why use a boat? " Bôn Tich said: "You haven't opened up yet, smart guy. You only know about things on this side; you haven't even dreamt of things on the Other Side. " [62a] Khánh Hy said: "It's only Him, though. " Bôn
Tich said: "'Leave the top of a hundred­foot pole and take a step'—what do you say about this? "556 Khánh Hy raised his two fists, saying: "Don't be stingy! Don't be stingy! " Bôn Tich said: "I'll spare you a beating! " After that, his fame spread over all the Buddhist communities.
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During the Thiên Chu'o'ng Bao* Tu'*557 era (1133–1138) [Emperor Lý Than* Tông] issued a royal decree inviting him to the capital. The emperor was pleased with his appropriate answers and conferred upon him the rank of Monk Scribe. Later he advanced to General Superintendent of Monks.
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One day, his disciple Pháp Dung asked: "When one comprehends form and emptiness, is form profane or sacred? " Khánh Hy spontaneously uttered a verse:
Don't waste energy enquiring about form and emptiness, There's nothing in the Dharma that is superior
to inquiring of the patriarchs' source.
If you search outwardly for mind, it is difficult
to determine its nature,
[It is like] in this world if one plants one cinnamon tree,
how can it make a thicket?
All the universe is the tip of a hair,
And the sun and the moon are contained in a
mustard seed, 558
The great function appears right before your eyes
like the fist from the hand,
Who cares about sacred and profane, east and west?
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On the twenty­seventh day of the first month of the third year, nhâm tuat*, of the Dai* Dinh* era (1142), Khánh Hy* fell ill and subsequently passed away at the age
seventy­six. 559 He had composed a work entitled Ngo* Dao* Ca Thi Tap* [Collected Songs and Poems on Enlightenment],560 which is still in circulation. 561 <><><><><><><><><><><><>
Su'* Ký [The Recorded History] says that Khánh Hy passed away in the third year of the Thiên Chu'o'ng Bao* Tu'* era (1135). Both sources are available now. 562
Gió'i Không
Fifteenth Generation:
Three Persons, Two Biographies Not Recorded
[62b2] Zen Master Gió'i Không of Tháp Bát Village Temple, Mãn Dau* County,563 was a native of the same county. His family name was Nguyen*, his personal name Tuân. A son of a well­off family, he loved Buddhism as a child. He was first ordained and became a monk under the guidance of Quang* Phúc of Nguyên Hòa
Temple on Mount Chân Ma,564 and he served Quang Phúc for several years.
After comprehending the intent [of Buddhism, he went to Mount Lich* So'n565 and built a retreat there. For five years he devoted himself to quiet meditation. Afterward he descended from the mountain with his
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monk's staff and traveled everywhere to preach the Dharma. On his journey, when he reached Nam Sách 566 he went to Thánh Chúa Cave567 and dwelt there. He stayed put for six years practicing austerities to the point that he could command gods and demons and tame wild beasts.
Emperor Lý Than* Tông summoned him to the capital many times. After repeatedly declining to no avail, Gio'i Không finally came. In the eighth year of the Dai*
Thuan*568 era, there was a great plague. When Gió'i Không arrived in the capital, Lý Thân Tông lodged him at Gia Lâm Temple. Gió'i Không blessed water with mantras and used it to cure the plague. Thousands of sick ones were cured on the spot every day. Lý Thân Tông rewarded him generously and earmarked the tax money of ten households to support him.
Later in his life, Gió'i Không returned to his native village and repaired ninety­five temples. <><><><><><><><><><><><>
One day, without any illness, he uttered a [farewell] verse to instruct his students:
[63a] I have something that's special,
It's not green, yellow, red, white, or black.
Among the ones who stay home or leave home,
Those who cherish life and fear death are traitors. Because they do not know that although life and death
are two separate paths,
They are nothing but the convergence and dispersion
[of the five aggregates].
If they think that life and death are really
two separate paths,
They are deceiving both Sakyamuni* and Maitreya. 569 If they know that life is death and death is life,
Only then do they know the hidden profundity
of this old monk.
You, who are my students and posterity,
Do not wrongly accept the starlight in the tray
as the absolute principle. 570
After speaking the verse, he laughed loudly, joined his palms together, and passed away. His disciples, including Provincial Governor Lê Kiem*571 and Defense Commissioner Hán Ðinh, cremated his body, collected the relics, and built a stupa to house them. A statue of him was also made to be worshipped.
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Pháp Dung (? –1174)
[63a7] Zen Master Pháp Dung 572 of Hu'o'ng Nghiêm Temple, Mount Ma Ni,573 Thanh Hoá Prefecture, hailed from Boi* Lý. 574 His family name was Lê: he was a descendant of the Governor of Ái Province, Lê Lu'o'ng of the Tang dynasty. 575 His family was distinguished and held the office of Provincial Governor for fifteen
generations. His father was Huyen* Ngap*, who had the sobriquet Tang* Phán. 576 His appearance and his spirit were elegant and unusual, and his way of speaking was excellent and clear. He had eulogized all the golden scriptures and jewel verses.
As a child he left home [to become a novice] under the guidance of General Superintendent of Monks Nguyen* Khánh Hy*. 577 Khánh Hy saw at a glance that he was an extraordinary person, and he transmitted [63b] the Dharma seal to him. 578 He then roamed unobstructed over mountains and rivers and converted people
wherever he went. When the time was right he moved his abode to Khai Giác Temple on Mount Thú'u Son*. 579 Students filled the hall. Finally, he returned to Mount Ma Ni to build a temple and stayed there through his old age.
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On the fifth day of the second month of the first year, giáp ngo*, of the Thiên Cam* Chí Bao* era (1174),580 without any illness, he died. His disciples Dao* Lâm and the others cremated his body on this mountain and built a stupa [to house the relics].
Trí Nhàn
[63b7] Zen Master Trí Nhàn581 (also called Tinh* Lu*) of Phù Môn Retreat, Mount Cao Dã, An Lãng,582 hailed from Phong Châu. 583 His family name was Lê, his personal name was Thu'ó'c. He was a descendant of Ngu'* Man Vu'o'ng584 of the Lê dynasty. His grandfather Thuan* Tông585 served the Lý dynasty, holding office
as high as senior chancellory minister, and married Princess Kim Thành. [His father] Van* Thích held the office of Minh Tu'*. His older brother Kiem* was Inspector as well as Deputy Provincial Governor. In his early days, Trí Nhàn devoted himself to studies, passed the National Scholar examination, and was appointed to hold the
office of National Archivist. 586
One day, when he was twenty­seven years old, [64a] he followed his brother to a series of lectures by Zen Master Gió'i Không to hear him explain the Diamond Sutra*. When Gió'i Không explained the verse:
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All conditioned phenomena
Are like dreams, like illusions, like bubbles,
like images, like dewdrops, like lightning— Thus should one contemplate. 587
He was suddenly enlightened and exclaimed: "The Tathagata's* six kinds of statements588 are certainly not falsely spoken: All mundane things are indeed empty, illusory, and not real; only the Dharma is real. What else am I searching for? The Confucians talk about the normative relationships between ruler and subject, father and son, while Buddhism elucidates the achievements of Bodhisattvas and Disciples (Sravaka*). Although the two teachings are separate paths, they lead to the same goal. Nevertheless, only Buddhism makes it possible to release oneself from the sufferings of birth and death, and to cut off calculations in terms of being and nonbeing. " He then asked to be ordained as a monk.
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After comprehending the essence of the teaching, he went directly to Mount Tù' So'n and lived under a tree. During the day he chanted the sutras*, and at night he practiced meditation, devoting himself diligently to austerities. He vowed to keep this up for six years.
One day he was sitting in meditation when he saw a tiger chasing a deer toward him. Trí Nhàn said to them: "All sentient beings cherish their lives—you should not harm each other. "589 The tiger bowed its head to the ground as if he were taking refuge [with a teacher], and then went away.
Afterward, Trí Nhàn built a retreat at the foot of the mountain and accepted students. Donors from all over brought gifts aplenty. In the vicinity of the mountain there was a barbarian tribe [64b] whose people would band together to raid and pillage. Everytime Trí Nhàn went outside, a huge tiger would squat in front of the retreat, so that raiders did not dare to break in. Many among them were guided back to a virtuous life by Trí Nhàn. During the reign of Lý Anh Tông (1138–1175) and Lý Cao Tông (1176–1210), Trí Nhàn was invited to the capital many times, but every time he refused to go.
Regent and Grand Commandant Tô Hien* Thành and Grand Guardian Ngô Hòa Nghia*590 both requested to be his disciples, yet for ten years they had not been able to see him in person. Suddenly one day they had a chance to see each other, and all were very pleased. After greeting them, Trí Nhàn spoke a verse:
If you have cherished the intention to leave the mundane world, and nurture it within you,
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When you hear subtle words, you joyfully 591 follow them. Greed and desire are banished a thousand miles away, And embrace the subtle truth592 every day.
And:
Preserve yourself in equanimity,
Virtue alone is your task.
If something good is said,
Work to embody that saying.
Mind has no self and no other,
When you have cut off darkness and illusion. Although you rise in the morning and rest at night, There is no form to dwell on.
Like a reflection or an echo, Without a trace to follow.
After speaking these words, Trí Nhàn joined his palms together and passed away sitting upright. Tô, Lê, and other disciples cried with grief, and the sound filled the temple.
Chân Không (1046–1100)
[65a] Zen Master Chân Không of Chúc Thánh Temple, Mount Pho* Lai*, Phù Lan,593 was a native of Phù Dong*, Tiên Du. His family name was Vu'o'ng, his
personal name was Hai* Thien*. He came from a distinguished family. When his mother was pregnant, his father had a dream in which he saw an eminent monk594 give him a monk's staff. In these circumstances Chân Không was born. As a child he loved to spend time by himself reading, and did not involve himself in trivial affairs. At the age of fifteen, he was widely learned in the historical records. At the age of twenty [he became a monk and] traveled to all Zen monasteries searching for the mind­seal.
Once while attending a lecture at Tinh* Lu* Temple on Mount Ðông Cú'u595 to listen to an exposition of the Lotus Sutra*, Chân Không emptied through and had insight. Since then his potential and causal conditions meshed: it was like a blind turtle coming across a driftwood board to float on. 596 He stayed there practicing
meditation for six years. His investigation developed day by day, and subsequently he received the mind­seal.
Chân Không then came to Mount Tù' So'n to settle down. He safeguarded himself with discipline and for twenty years did not leave his temple. Nevertheless, his fame spread afar. Lý Nhân Tông heard about
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him and invited him to the imperial palace to lecture on the Lotus Sutra *. All listeners responded well. At that time Grand Commandant Lý Thu'ò'ng Kiet*, Military Govenor of Luong* Châu, and State Minister Thân597 treated him with special respect and often donated money to him. Chân Không always used everything given to him to repair temples, build stupas, [65b] and cast big bells for posterity.
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A monk asked: "What is the wondrous Dharma? " Chân Không said: "You only know it after you have awakened. " The monk continued: "I have not been able to understand the teachings that have come down from the ancient. How am I to comprehend your present instruction? " Chân Không said: "If you go to the grottos where the immortals dwell, you certainly will be able to bring home elixir that transforms your body. '' The monk asked: "What is an elixir? " Chân Không said: "After many aeons in ignorance you do not understand it, but the morning of enlightenment you realize everything. " The monk continued: "What is illumination? " Chân Không said:
"Illumination shines through the entire world,598 so that all sentient beings belong to the same family. " <><><><><><><><><><><><>
A monk asked: "Although one does not discern it clearly, one is face to face with it everywhere. 599 What is it? " Chân Không said: "The aeon of fire600 burns up everything down to the tips of the finest fibers, yet white clouds still float as ever over the green mountain. "
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A monk asked: "What happens when this form body decays? " Chân Không said: "Spring comes and spring goes—will spring ever end, do you suppose? Flowers fall, flowers open—it's just spring. " As the monk tried to think of something to say, Chân Không shouted and said: "After the plain has been there for a long time, each plant has its own distinct fragrance. " The monk bowed down.
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Later in his life Chân Không returned to his native district and restored Bao* [66a] Cam* Temple. Having finished this task, on the first day of the eleventh month of the ninth year of the Hoi* Phong era (1100), as he was about to pass away, he spoke a verse:
The miraculous original emptiness manifests itself clearly, Like a mild wind which blows throughout this world.
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Everyone should realize the joy of uncontrived activity, Realizing uncontrived activity, at last you're home.