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  Nanquan Puyuan (Nan-ch’üan Pu-yuan, Nansen Fugan; 748–835; Cases 33, 63 n., 68, 78, 79, 90, 103, 104, 110, 115, 123, 133, 145, 193, 209, 212, 241, 272) was a native of Xinzheng in present-day Henan , with the family name Wang . He became a novice at the age of nine at Mount Dawei in his native province and took full commandments on Mount Song at age thirty. He first devoted himself to the study of the vinaya, then investigated the teachings of the Laṅkāvatara Sutra and Avataṁsaka Sutra. Following this he turned to the Sanlun school, a doctrinal school based on the Madhyamaka thought of Nāgārjuna and his followers. He then began his Zen studies under Mazu Daoyi.

  In 795, after succeeding to Mazu’s Dharma, Puyuan built himself a hermitage on Mount Nanquan in Chizhou and remained on the mountain for the next thirty years. In 828 Lu Gen, the governor of Xuancheng in the same province, asked the master to teach in the city; Lu maintained his relationship with Puyuan and later become a Dharma successor. A large assembly gathered under Puyuan at his temple, Nanquan yuan ; among his important successors were Changsha Jingcen, Zhaozhou Congshen, and Zihu Lizong (c. 800–880).

  In one story Puyuan is said to have visited the home of a nearby aristocrat. The evening before the master arrived the local earth deity informed the lord of Puyuan’s imminent visit, so the lord made preparations. When Nanquan learned how the lord had found out about his coming, he lamented, “Because I lack power in my practice, the gods and demons spy on me.”

  The Jingde-Era Record of the Transmission of the Lamp describes the time of Puyuan’s death as follows:

  When the Master was about to die, the head monk asked him, “Your Reverence, a hundred years from now where will you be?” “I shall be a water buffalo at the foot of the hill,” said the Master. “Will it be all right for me to follow you?” asked the head monk. “If you follow me, you must hold a stalk of grass in your mouth,” was [Puyuan’s] reply.

  At daybreak on the morning of the 27th of January, 835, the Master said to his disciples, “The star has been fading and the lamp growing dim for a long time. Do not say that I came or went.” His words ceased, and he passed away. He was in his eighty-seventh year. (Miura and Sasaki 1966, pp. 273–74; T 51:259a–b)

  Nantang Yuanjing (Nan-t’ang Yüan-ching, Nandō Genjō; 1065–1135; Cases 40, 63) was a native of Yushan in Langzhou , modern Sichuan . At the age of ten he became seriously ill, which awoke in him the desire to become a monk. He entered the temple Baosheng yuan in Chengdu , Sichuan, and in 1088 received full ordination. He then traveled south on pilgrimage. He trained for a time under a Zen master named Yong’an En , then joined the assembly under Wuzu Fayan. After receiving transmission from Fayan he went to Mount Dasui in Pengzhou , also in the province of Sichuan, and there established the temple Nantang . He later served as priest at such important temples as Zhaojue si and Nengren si in Chengdu.

  Nanyang Huizhong (Nan-yang Hui-chung, Nan’yō Echū; 675–775; Cases 31, 238, 267) was a native of Yuezhou , in present-day Zhejiang ; his family name was Ran . When he was sixteen he joined the community at Caoxi under Huineng, the Sixth Patriarch, and eventually succeeded to Huineng’s Dharma. Following Huineng’s death he left on an extended pilgrimage to various Buddhist sites that eventually took him to Mount Baiya in Nanyang , in present-day Henan . There he practiced for over forty years in the Dangzi Valley , never descending the mountain until summoned to the imperial court in Chang’an by Emperor Suzong in 761. In the capital, Nanyang resided at the subtemple Xichan yuan of Qianfu si . Later Emperor Daizong established the temple Guangzhai si for his use and conferred upon him the honorary title National Teacher Liangdi , “National Teacher of Two Emperors.” He is considered one of the five great disciples of Huineng, together with Nanyue Huairang, Yongjia Xuanjue, Heze Shenhui (670–762), and Qingyuan Xingsi (d. 740). One of the best-known stories relating to Nanyang, related in Blue Cliff Record 18 and the Jingde-Era Record of the Transmission of the Lamp, concerns his request to Emperor Daizong to build him a “seamless tower” following his death:

  When he felt his death approaching National Teacher Huizhong paid a visit to Emperor Daizong. The emperor asked, “After your nirvana, how can I, your disciple, honor your memory?” The teacher said, “Build me a seamless tower.” The emperor said, “Tell me, how should such a monument look?”

  Nanyang said nothing. After a time he asked, “Do you understand?” The emperor said, “I don’t understand.” Nanyang said, “After I have gone please ask my attendant, Danyuan. He understands this matter well.”… [After the National Teacher’s death on the ninth day of the twelfth month of 775,] Emperor Daizong called Danyuan to the court and asked him about Nanyang’s comment. Danyuan was silent for a time, then asked, “Do you understand?” The emperor said, “I don’t understand.” Danyuan recited a verse:

  South of Xiang, north of Tan;

  In between, gold fills the entire land.

  Beneath a shadowless tree, ferry boats;

  In the crystal palace there is no knowing. (T 51:245a)

  Nanyuan Huiyong (Nan-yüan Hui-yung, Nan’in Egyō; ca. 860–930; Cases 185, 192 n., 197), also known as Baoying , was a native of Hebei . He was a successor of Xinghua Cunjiang, one of the few Dharma heirs of Linji Yixuan. His name derives from the fact that he taught at the Nanyuan (“South Hall”) temple in Ruzhou . Otherwise little is known of his life. The teachings of the Linji lineage were transmitted through him and his only successor, Fengxue Yanzhao.

  Nanyue Huairang (Nan-yüeh Huai-jang, Nangaku Ejō; 677–744; Cases 53, 118, 139, 206 n., 234) was a native of Jinzhou , present Shandong ; his lay name was Du . He left home at the age of fifteen to join the assembly under Honjing , a vinaya master at the temple Yuquan si in Jingzhou , modern Hubei . Later he went to Mount Song , also in Jingzhou, to study under Songshan Hui’an, one of the great disciples of the Fifth Patriarch, Hongren. On Hui’an’s advice he went to the Sixth Patriarch, Huineng, and had the exchange related in Case 118. As the teacher of Mazu Daoyi and the ancestor of the lineage that gave rise to the Linji school, he is regarded as one of Huineng’s two most historically important successors, together with Qingyuan Xingsi (d. 740), whose lineage gave rise to the Caodong school. From 713 he resided at the temple Bore si on Mount Nanyue . A famous example of his teaching style is seen in Case 139.

  Niaoke Daolin (Niao-k’o Tao-lin, Chōka Dōrin; 741–824; Case 215) was a native of Fuyangxian in Hangzhou , present Zhejiang ; his family name was Pan . He became a novice at age nine, and at twenty-one received the full precepts at the temple Guoyuan si in Jingzhou , modern Hubei . Subsequently he went to Chang’an, where he studied the Avataṁsaka Sutra and the Treatise on Awakening Faith in the Mahayana . He then practiced Zen under the Niutou (Oxhead) school master Jingshan Faqin (714–92). After succeeding to Faqin’s Dharma he went to the temple Zouwang si , north of West Lake in Hangzhou, where he lived in a large pine tree with spreading branches, thus acquiring the nickname Niaoke (“Bird-nest”). The exchange recorded in Case 215 is the most famous episode involving Daolin.

  P

  Pang Yun (P’ang Yün, Hō On; d. 808; Cases 23, 66, 85, 86), generally known as Pang Jushi (P’ang Chü-shih; Hō Koji), meaning “Layman Pang.” His style was Daoxuan . Pang was born in Hengyang , Hunan , to a family famed for its Confucian scholarship. He married and had children but soon realized the futility of worldly ambitions. Loading his possessions on a boat, he sank it and left home with his daughter to follow a religious life. He remained a layman, supporting himself as a maker of bambooware that his daughter sold in nearby villages. He first trained in Zen under Shitou Xiqian, to whom he expressed his understanding in one of the most famous poems in Zen:

  My daily activities are not unusual, I’m just naturally in harmony with them. Grasping nothing, discarding nothing, in every place there’s no hindrance, no conflict…. My supernatural power and marvelous activity—drawing water and carrying firewood. (Sasaki, Iriya, and Fraser 1971, p. 46)

  He later set out with his friend Danxia Tia
nran to visit Mazu Daoyi, who accepted him as a disciple while telling Danxia to see Shitou Xiqian. Pang practiced at Mazu’s monastery for two years; his deep awakening under Mazu is described in Kattōshū Case 23. Pang later visited various masters; many of his exchanges with them form famous koans. After Pang moved north with his daughter to Xiangyang in present-day Hubei he became friends with the prefect Yu Di. Pang was an accomplished Zen poet, and many of his verses have been preserved.

  Pei Xiu (P’ei Hsiu, Hi Kyū; 797–870; Case 32), a government official and famous Buddhist lay devotee, was born, according to some accounts, in the province of Shanxi ; others have his native place as Henan . His style was Gongmei . He served in a number of government posts, including that of governor of several districts. His first Zen teacher was Guifeng Zongmi (780–841), fifth ancestor of the Heze school of Zen. After Pei was appointed governor of Zhongling he met Huangbo Xiyun; in 842 he became the master’s disciple and, eventually, his Dharma successor. He constructed for Xiyun a temple in the mountains of Gao’an in Hongzhou , and he later compiled the Essentials of Transmitting the Mind , a record of Huangbo’s teachings. Pei was active in helping his Buddhist friends, including Huangbo, Gui-shan Lingyou, and Huangbo’s disciple Qianqing Chu’nan (813–88), during the great persecution of Buddhism in 845 under Emperor Wuzong (r. 814–46). It is said that in his devotion to Buddhism he took no meat or wine, wore a Buddhist robe instead of the usual official dress, and went out on mendicancy rounds among the taverns and houses of the singing girls.

  Piyun (P’i-yün, Hiun; 8th c.; Case 131). Nothing is known of this figure other than what is mentioned in koans. His actions indicate that he was senior to Magu Baotie, or a master of equal standing.

  Q

  Qianfeng. See Yuezhou Qianfeng.

  Qingliang Taiqin (Ch’ing-liang Tai-ch’in, Shōryō Taikin; d. 974; Case 67) was a native of Weifu , present Hebei . He studied Zen under Fayan Wenyi; after succeeding to his Dharma he resided at Shuanglin yuan in Hongzhou , then at Qingliang si in Jinling . His posthumous title was Zen Master Fadeng .

  Qingshui (Ch’ing-shui, Seizei; ca. 9–10th c.; Case 111). Nothing is known of this figure.

  Qingsu (Ch’ing-su, Seiso; 11th c.; Case 140). Little is known of Qingsu other than the fact that he served as Shishuang Chuyuan’s attendant for thirteen years, receiving Dharma transmission but never becoming a teacher.

  Qinshan Wensui (Ch’in-shan Wen-sui, Kinzan Bunsui; 9th c.; Case 256) was a native of Fuzhou in modern Fujian . While still young he entered the temple on Mount Daci in present-day Zhejiang to study under Daci Huanzhong (780–862), a disciple of Baizhang Huaihai. At the temple he met Yantou Quanhuo and Xuefeng Yicun, still monks in training at the time, who recognized Qinshan as a vessel of the Dharma and included him on their subsequent pilgrimages. Many of the stories that remain of their travels have become koans (e.g., Case 256). The three eventually entered the assembly under Deshan Xuanjian on Mount De in Hunan . Although Yantou and Xuefeng flourished under Deshan’s strict training, Qinshan could not break through and subsequently entered the community of Dongshan Liangjie, whose Dharma successor he became. From the age of twenty-seven Qinshan taught on Mount Qin in Nongzhou .

  R

  Ruiyan Shiyan (Jui-yen Shih-yen, Zuigan Shigen; ca. 9th c.; Case 11) was a native of Minyue in Fujian ; his family name was Xu . He received ordination at a very young age and was known as a strict follower of the precepts. Little is known of him other than the fact that he was a Dharma heir of Yantou Quanhuo. After finishing his training under Yantou he resided at Ruiyan yuan in Taizhou .

  S

  Śākyamuni (Shijiamouni , Shih-chia-mou-ni, Shakamuni; ca. 5th c. BCE; Cases [including references to “the Buddha”] 3, 17 n., 28-2 n., 34 n., 38, 47, 48, 62 n., 70, 72, 79 n., 87 n., 95, 108, 112, 113 n., 114, 124, 133, 135, 136, 137, 140, 141, 164 n., 165, 170, 171 n., 177 n., 204, 213 n., 223 n., 224, 225 n., 232, 235 n., 247, 250, 254 n., 255 n., 267, 270-1 n.). Śākyamuni, a name meaning “the sage of the Śakya clan,” was the historical Buddha. According to the traditional Zen histories, he was born to King Suddhodana of Kapilavastu, a city in what is now southern Nepal, and given the name Siddhārtha Gautama. He grew up in sheltered circumstances, married at sixteen, and had a son, but at the age of twenty-nine he left the palace to live as a homeless seeker after awakening to the suffering of worldly existence. He practiced under the meditation teachers Arada Kalama and Udraka Ramaputra without attaining his goal of liberation, then turned to extreme asceticism. Finally, at the age of thirty-five, after years of ascetic practices had left him too weak to walk, he restored his strength with milk received from a milkmaid, sat under the Bodhi-tree, and vowed to meditate until he attained liberation. Finally, on the morning of the eighth day (some accounts say on the forty-ninth day), he saw the morning star and realized full enlightenment. From that time on he lived a peripatetic lifestyle, teaching the truth he had realized and guiding the growing number of followers who constituted the sangha. He died at the age of eighty after eating tainted food.

  Samantabhadra (Puxian , P’u-hsien, Fugen; Cases 12 n., 17 n., 181 n., 191 n., 198, 212, 231, 236), “The One of All-Pervading Beneficence.” One of the most important of the legendary Mahayana bodhisattvas, Samantabhadra is the guardian of the Dharma and symbolizes the function—the teaching and practice—of the buddha. He is often depicted riding on an elephant and shown together with Mañjuśrī, the Bodhisattva of Marvelous Wisdom.

  Sansheng Huiran (San-sheng Hui-jan, Sanshō Enen; 9th c.; Cases 123, 195, 272) was a Dharma heir of Linji Yixuan; after Linji’s death he visited Yangshan Huiji, Deshan Xuanjian, and Xuefeng Yicun. Little else is known of him. He is traditionally regarded as the compiler of the Record of Linji, and in his later life he resided at Sansheng yuan in Zhenzhou , in present Hebei .

  Śariputra (Shelifu , She-li-fu, Sharihotsu; Case 228) was one of the Ten Great Disciples of Śākyamuni and was renowned as the greatest in wisdom. He is said to have been the son of a brāhman family in the village of Nālaka, north of Rājagriha, and was friends from childhood with Maudgalyāyana. He and Maudgalyāyana joined the followers of the sceptic philosopher Sanjaya Belatthiputta, but they became Śākyamuni’s disciples (together with 250 of Sanjaya’s disciples) after Śariputra met the Buddha’s student Aśvajit and heard the doctrine of causation. Śariputra and Maudgalyāyana were regarded as the greatest among the sangha; Śariputra in particular was skilled in understanding and explaining the Dharma teachings. Śariputra died of illness shortly before the death of the Buddha himself.

  Sengcan (Seng-ts’an; Sōsan; d. 606?; Case 229) is traditionally honored as the Third Patriarch of Chinese Zen, but little reliable information exists on his life. The traditional biographies say that he was a layman already in midlife when he first met the Second Patriarch Huike and that after receiving ordination and Dharma transmission he resided on Mount Sikong in Shuzhou , in present-day Anhui . As a result of the Buddhist suppression by Emperor Wu in 574 he went to Mount Wangong in the same province and secluded himself there for more than ten years. After transmitting the Dharma to Daoxin (580–651), who became the Fourth Patriarch, he retired to Mount Luofu in present Guangdong for the final three years of his life. Zen legend has it that he died standing up, grasping the branch of a tree. Sengcan is traditionally regarded as the author of the Zen poem On Believing in Mind , although modern scholarship regards this as unlikely.

  Sengzhao (Seng-chao, Sōjō; 374/78–414; Case 81 n.), one of the greatest Chinese monks of the period when Buddhism was taking root in China, was a native of the capital city of Chang’an. His family being poor, he worked as a scribe from the time he was young, bringing him into contact with the Chinese literary tradition. Although he greatly admired the Confucian and Taoist writings, he immediately recognized the superiority of Buddhism when he read the Vimalakīrti Sutra. He therefore became a Buddhist monk and devoted himself to the study of the scriptures, taking a deep interest in Buddhist philosophy.

  He later jou
rneyed to the central Asian kingdom of Liang to study under the great Kuchan translator-scholar monk Kumārajīva (Jiumoluoshi ; 359–409), under whom he studied the Madhyamaka philosophy of Nāgārjuna. He accompanied Kumārajīva when the latter was brought to Chang’an in 402 by Yao Xing (366–416), ruler of the Later Qin dynasty (384–417), and became a leading member of the large group that helped Kumārajīva in his translation work. After a time Sengzhao started producing original treatises of his own, including a collection known as the Zhao’s Treatises , the most important treatise in which is Prajñā Is Not Knowledge . This treatise, highly praised by Kumārajīva and such Chinese Buddhist thinkers as Huiyuan, interpreted, in Chinese intellectual terms, the Mahayana concept of prajñā and the Middle Way of Nāgārjuna. There is a Zen tradition that Sengzhao had to kill himself on the order of the ruler Yao Xing but begged a week of grace in order to write a work called the Baozang lun ; the tradition appears to be spurious and the treatise apocryphal.