Zen's Chinese Heritage: The Masters and Their Teachings (14 page)

Once after Daoyi left Nanyue and was teaching in Jiangxi, Nanyue addressed the monks, saying, “Is Daoyi teaching for the benefit of beings or not?”

Some monks in the congregation replied, “He’s been teaching for the benefit of beings.”

Nanyue said, “I’ve never heard any specific news about this.”

The congregation couldn’t offer any news on this.

Nanyue dispatched a monk to Mazu’s place, instructing him, “Wait until he enters the hall to speak, and then ask him, ‘What’s going on?’ Take note of his answer and then bring it back and tell it to me.”

The monk then carried out Nanyue’s instructions. He returned and said, “Master Ma said, ‘In the thirty years since the barbarian uprising I’ve never lacked salt or sauce.’”

Nanyue approved this answer.

On the eleventh day of the eighth month in [the year 744] the master died on Mt. Heng. He received the posthumous name “Zen Master of Great Wisdom.” His stupa was named “Most Victorious Wheel.”

QINGYUAN XINGSI

QINGYUAN XINGSI (660–740) was an eminent student of the Sixth Ancestor, Huineng. Three of the five traditionally recognized schools of Chinese Zen trace their origins through Qingyuan and his student Shitou Xiqian. Little is known with certainty about Xingsi’s life. He lived in relative obscurity at Quiet Abode Temple on Mt. Qingyuan, near the old city of Luling (modern Ji’an City in southern Jiangxi Province).

Zen master Xingsi of Jingzhu Temple on Qingyuan Mountain in Jizhou was from Ancheng City in the same province. His lay surname was Liu. He left home at a young age. Whenever there was a gathering that discussed the Tao, he always remained quiet.

Upon hearing that [the Sixth Ancestor] was preaching at Cao Xi he traveled there to study with him.

Xingsi asked the Sixth Ancestor, “In all that I do, how can I avoid falling into stages of spiritual development?”

The Sixth Ancestor said, “How do you practice?”

Xingsi said, “I don’t even practice the four noble truths.”
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The Sixth Ancestor said, “What stages have you fallen into?”

Xingsi said, “Without even studying the four noble truths, what stages could I have fallen into?”

The Sixth Ancestor esteemed Xingsi’s ability. Although there were many in the congregation, Xingsi was selected as head monk. He is like the Second Ancestor, who, not speaking, attained the marrow.

One day the Sixth Ancestor said to him, “In the past, the robe and teaching have been passed down together, each generation of teacher and student passing them on in turn. The robe has been the evidence of the transmission. The authentic teaching is passed from mind to mind. Now I have suitable heirs. Why worry about not having evidence [of transmission]? Since I received the robe I’ve encountered innumerable difficulties. Moreover, in future times, the competition for [preeminence between Zen schools] will be even greater. The robe remains at Zhen Mountain Gate.
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You must establish a separate assembly and expound the teaching. Don’t allow my Dharma to be cut off.”

After receiving transmission Xingsi returned to live at Mt. Qingyuan.

One day, Qingyuan asked his disciple Shitou, “Where have you come from?”

Shitou said, “From Cao Xi.”

Qingyuan then held up his whisk and said, “But does Cao Xi have this?”

Shitou said, “Not just Cao Xi, but even India doesn’t have it.”

Qingyuan said, “You haven’t been to India, have you?”

Shitou said, “If I’d been there, then it would have it.”

Qingyuan said, “No good! Try again.”

Shitou said, “Master, you must say half. Don’t rely on your disciple for all of it.”

Qingyuan said, “Me speaking to you isn’t what matters. What I fear is that there will be no one to carry on my Dharma.”

Heze Shenhui came to visit the master.

Qingyuan said, “Where have you come from?”

Shenhui said, “From Cao Xi.”

Qingyuan said, “What is the essential doctrine of Cao Xi?”

Shenhui suddenly stood up straight.

Qingyuan said, “So, you’re still just carrying common tiles.”

Shenhui said, “Does the master not have gold here to give people?”

Qingyuan said, “I don’t have any. Where would you go to find some?” ([Later,] Xuansha said, “Just as you’d expect.” Yunju Ci said, “Just as Xuansha said. Would you expect gold? Or would you expect tile?”)

A monk asked Qingyuan, “What is the great meaning of the Buddhadharma?”

Qingyuan said, “What is the price of rice in Luling?”

After the master had passed Dharma transmission to Shitou, on the thirteenth day of the twelfth lunar month in [the year 740], he went into the hall and said goodbye to the congregation. Then, sitting in a cross-legged posture, he passed away. The emperor Xi Zong gave the master the posthumous name “Zen Master Vast Benefit.” His burial stupa was named “Return to Truth.”

NANYANG HUIZHONG

NANYANG HUIZHONG (675–775), often referred to as the “National Teacher,” was an eminent student of the Sixth Ancestor, Dajian Huineng. He came from ancient Zhuji.
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As a boy, he entered monastic life, first studying under a Vinaya master. During forty years of rigorous practice and study on Baiya mountain, he thoroughly mastered all aspects of scriptural study and meditation practice. Later, Huizhong taught the three Tang dynasty emperors Xuan Zong, Su Zong, and Dai Zong, thus earning the title “National Teacher.”

Nanyang’s century spanned the golden age of classical Zen. During his youth, the dominant East Mountain school of Hongren branched into the Northern, Southern, and Sichuan schools. Later he witnessed the rise of the Heze, Hongzhou, Shitou, and other Zen schools. But Nanyang was not closely associated with any school, and he attained a stature that transcended the rancorous religious politics of the era.

National Teacher Nanyang Huizhong came from Zhuji in Yuezhou. His surname was Ran. From the time he received Dharma transmission he remained in the Dangzi Valley on Baiya Mountain in Nanyang, not leaving there for forty years. His reputation spread to the capital city.

In the second year of the Shang Yuan era, the emperor, Su Zong, dispatched an envoy to invite the master to the Imperial Capital. He received him there with great ceremony. At first he lived at the Thousand Blessings Temple at the Western Zen Monastery. Toward the end of the Dai Zong era the master was invited to reside at the Luminous Abode Buddha Temple where he stayed for sixteen years, expounding the Dharma in accord with circumstances.