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  Brother of Chao K’uang-yin [Zhao Kuangyin , 927–76; founder of the Sung dynasty], whom he succeeded in 976 as second Emperor of the Sung dynasty. He showed some indecent haste to change the year-title, and exhibited a harshness—foreign to his general character—toward his younger brother and nephew, which drove them to commit suicide. But altogether he was mild, forbearing, and economical, and an ardent student, especially of history. He paid great attention to education and to revenue. In 982 the chih shih were first ranked in the existing three classes. In 987 the empire, which since the suppression of the Northern Han State in 979 had almost equalled in extent the China of the T’ang dynasty, was divided into fifteen provinces, each under a Governor; and thus the power of the former great provincial Governors finally ceased…. Occasional droughts and famines were recorded, but on the whole the reign was a time of peace and prosperity. (1939, pp. 64–65)

  Tettō Gikō (1295–1369; Case 213), also known as Reizan Tettō , was a Japanese monk born in the Izumo area of present Shimane Prefecture. He became a monk at the age of six and studied under the Chinese master Jingtang Jueyuan (J., Kyōdō Kakuen; 1244–1306) at Kennin-ji in Kyoto. He received the full precepts at the age of nineteen. Following Jingtang’s death he studied under Shūhō Myōchō and became not only his Dharma successor but also, in 1337, his successor as abbot of Daitoku-ji. He later retired to the Daitoku-ji subtemple Tokuzen-ji .

  Tianhuang Daowu (T’ien-huang Tao-wu, Tennō Dōgo; 748–807; Case 256) was a native of Dongyang , Jinhua , in modern Zhejiang ; his family name was Zhang . He became a monk at the age of fourteen, and at twenty-five he received the full precepts at the temple Zhulin si in Hangzhou , also in Zhejiang. For some time after this he engaged in ascetic practices. While traveling in Yuhang he met Jingshan Faqin (714–92), the founder of the great monastery on Mount Jing , and spent five years studying with him. He subsequently trained under Mazu Daoyi in Zhongling in modern Jiangxi , then, two years later, joined the assembly under Shitou Xiqian. After succeeding to Shitou’s Dharma he lived on Mount Chaizi near the city of Dangyang in present Hubei , where many students gathered around him. Later he served as abbot of the temple Tianhuang si near Dangyang, teaching Shitou’s style of Zen to his followers, ordained and lay alike, until his death at the age of fifty-nine.

  Tiantai Deshao (T’ien-t’ai Te-shao, Tendai Tokushō; 891–972; Case 271) was a native of Longquan in Chuzhou , modern Zhejiang ; his family name was Chen . At the age of seventeen he became a monk at the temple Longgui si in Chuzhou, and soon afterward left on a pilgrimage that took him to a number of teachers, including Touzi Datong and Longya Judun, before he entered the monastery of Fayan Wenyi. There he remained and eventually succeeded to Fayan’s Dharma. Later he went to Mount Tiantai , where he restored the monastery of Zhiyi (538–97), the great priest who founded the Tiantai school. In a poem greatly admired by Fayan, he wrote: “The top of Penetrating-the-Mystery Mountain / Is not the human world / Outside the mind there are no things / Green mountains fill the eyes.”

  Touzi Datong (T’ou-tzu Ta-t’ung, Tōsu Daidō; 819–914; Case 202) was a native of Shuzhou in present-day Anhui ; his family name was Liu . He became a monk while still a child and devoted himself to the study of the Avataṁsaka Sutra. Later he practiced under the Zen master Cuiwei Wuxue (9th c.). After succeeding to Cuiwei’s Dharma he returned to his native land and lived on Mount Touzi , where he taught actively for over thirty years. Like his friend Zhaozhou Congshen, he was renowned for his skillful use of words. He lived to the age of ninety-six and was honored with the posthumous title Great Master Ciji .

  Touzi Fazong (T’ou-tzu Fa-tsung, Tōsu Hōshū; n.d.; Case 10o) was a Dharma successor of Xuedou Chongxian; otherwise little of his biography is known. In Blue Cliff Record 58, Commentary on the Main Case, Fazong is described as having been monastery scribe under Xuedou. Xuedou gave him the first phrase of the Third Patriarch’s poem On Believing in Mind , “The supreme path is not difficult; just avoid picking and choosing,” and it was with this that he attained enlightenment. He is said to have been rather eccentric in behavior. In the later part of his life he lived as a hermit on Mount Touzi in Anhui .

  U

  Udayana (Youtianwang , Yu-t’ien-wang, Uten’ō; Case 133) was a legendary figure said to have been king of the land of Kauśāmbī at the time of Śākyamuni. At the urging of his wife he converted to Buddhism and became one of Śākyamuni’s followers. The story of his image of the Buddha has its origins in Āgama 28 (T 2:706a). Buddhist legend has it that this image was the first buddha image ever made, and that it made its way east to Japan and is now enshrined in Kyoto at Seiryō-ji .

  V

  Vimalakīrti (Weimojie , Wei-mo-chieh, Yuimakitsu; Cases 80, 108, 112, 133, 175), the legendary protagonist of the Vimalakīrti Sutra, was a wealthy householder living in the city of Vaiśālī who was the most deeply enlightened of the Buddha’s disciples. In China particularly he is regarded as the ideal lay Buddhist, one who dwells in the ordinary world and yet lives the śūnyatā-based life of the bodhisattva. The Vimalakīrti Sutra describes Vimalakīrti lying in bed with an illness that the layman himself has created as a teaching device to help his many well-wishers understand the Dharma more deeply. The Buddha, with a similar goal in mind, asks his main disciples to call upon the bedridden Vimalakīrti. One after another they excuse themselves as unworthy, explaining that Vimalakīrti has in the past exposed the narrowness of their views and indicated the higher path of the Mahayana bodhisattva. When Mañjuśrī, the bodhisattva of wisdom, finally agrees to make the call he is accompanied by tens of thousands of the Buddha’s followers to Vimalakīrti’s ten-foot-square room, which miraculously accommodates each and every one of them.

  Mañjuśrī now inquires about the householder’s illness, and Vimalakīrti answers this and other questions in such a way as to describe fully the bodhisattva practices as they are carried out in the life of the devout householder. The climax of the interview is reached when Vimalakīrti, having asked various bodhisattvas present about how a bodhisattva can enter the gate of non-duality, at Mañjuśrī’s request answers the question himself by his “Great Silence.” (Miura and Sasaki 1966, p. 422)

  Vipaśyin (Piposhi , P’i-p’o-shih, Bibashi; Cases 34 n., 163, 263). The first of the six nonhistorical Buddhas said to have preceded Śākyamuni.

  W

  Wan’an Daoyan (Wan-an Tao-yan, Man’an Dōgan; 1094–1164; Cases 19-2 n., 146), also known as Donglin Daoyan , was a native of Feiwu , in Tongchuan , present-day Sichuan . His family, surnamed Xianyu , was known for its Confucian scholarship. Daoyan became a monk while still young; after studying the precepts he visited various masters, finally joining the assembly under Dahui Zonggao. After receiving Dharma transmission from Dahui he resided at the temples Jianfu si , Bao’en si , and Baiyang si . In his later years he resided at Donglin si in Jiangzhou , in present-day Jiangxi .

  Wang Changshi (Wang Ch’ang-shih; Ō Jōji; 9th c.; Case 221), better known as Wang Jingchu , was a native of Xiangzhou , modern Hubei . He was a government official during the mid-Tang dynasty (the title changshi appended to his surname Wang is an official rank). As indicated in Case 221, he studied under Muzhou Daoming and attained enlightenment. Later he became the disciple, and eventually the Dharma heir, of Guishan Lingyou. Wang was the author of a stone inscription in the Founders Hall of Yanqing si in Hubei.

  Wang Sui (Wang Sui; Ō Zui; 10th–11th c.; Case 260) was prime minister and a lay disciple of Shoushan Shengnian. He compiled the Chuandeng yuying ji (Precious flowers of the lamp transmission).

  Wolun (Wo-lun, Garin; n.d.; Case 261) was a monk of the early Tang dynasty, identified in the Zen biographies as a quietistic meditation master not of Bodhidharma’s lineage but of the Pure Land tradition. According to the Jingde-Era Record of the Transmission of the Lamp, “Wolun” was a place-name, not a personal name.

  Wumen Huikai (Wu-men Hui-k’ai, Mumon Ekai; 1183–1260; Case 171), compiler of the important koan collection Wumen gu
an , was a native of Jiantang in Hangzhou , present Zhejiang ; his family name was Liang . He received ordination under a certain Tianlong Gong , then visited various masters until he finally entered the assembly under the Yangqiline master Yuelun Shiguan (1143–1217) at Wanshou si in Suzhou , modern Jiangsu . Huikai struggled with the koan “Zhaozhou’s ‘Wu’” for six years, until finally experiencing a profound awakening when he heard the sound of the temple drum. From the age of thirty-six, after receiving Yuelun’s seal of transmission, he resided at a succession of great monasteries, including Tianning si , Huanglong si , and Kaiyuan si . In 1245 he was asked by Emperor Lizong (r. 1224–64) to serve as the founding priest of the important temple Huguo Renwang si near Hangzhou. Throughout his life Huikai was a man of simple habits, wearing plain robes and engaging in manual labor; his approach to Zen practice was direct and severe. Among his successors was the important Japanese Zen monk Shinchi Kakushin (1207–98), who brought the Wumen guan to Japan.

  Wuzu Fayan (Wu-tsu Fa-yen, Goso Hōen; 1024?–1104; Cases 3, 8, 16, 28-1, 32, 37, 40, 77, 84, 98 n., 249, 259, 266) was a native of Mianzhou in Sichuan ; his family name was Deng . After becoming a monk at the age of thirty-five he first studied the teachings of the Yogācāra school. Dissatisfied, he set off in search of a master of the buddha-mind school. He studied under Fakong Zongben (1020–99) before joining the assembly under Yuanjian Fayuan (991–1067); on Yuanjian’s advice he went to Yangqi Fanghui’s successor Baiyun Shouduan, whose heir he eventually became. He later settled on Mount Huangmei , also known as Mount Wuzu (Fifth Patriarch Mountain) because the Fifth Patriarch, Hongren, had lived there. Fayan, an unassuming man known for his plain-spoken lectures, trained a number of important heirs; the most important for later Zen history was Yuanwu Keqin, from whom all modern Japanese Rinzai masters descend. Fayan was the teacher of the so-called Three Buddhas, Fojian Huiqin, Foyan Qingyuan, and Foguo Keqin (Yuanwu Keqin), all three of whom had the character fo , “buddha,” in their name or title.

  Wuzu Shijie (Wu-tsu Shih-chieh, Goso Shikai; 10th c.; Case 151) was a Yunmen-school monk and Dharma heir of Shuangquan Shikuan (n.d.). He later lived on Mount Wuzu in Qizhou , present Hubei . In his old age he retired to Mount Dayu in Hongzhou .

  X

  Xiang Yu (Hsiang Yü; Kō U; 232–202 BCE; Case 191), also known by his given name, Xiang Ji (Hsiang Chi, Kō Seki), was, with his rival Liu Bang (247–195 BCE), one of the two great generals in the wars that led to the fall of the Qin dynasty (221–206 BCE). He is said to have been seven feet tall and possessed of enormous strength, with a horse, Zhui , that could run a thousand leagues in a day. Though a strong and skillful leader, Xiang Yu earned himself a reputation for treachery and cruelty. After achieving a string of victories and attaining the position of King of Chu , he was defeated by Liu Bang at the battle of Gaixia

  Xianglin Chengyuan (Hsiang-lin Ch’eng-yüan, Kyōrin Chōon; 908–87; Cases 41, 203) was a native of Mianzhu in Hanzhou , modern Sichuan . He became a monk at the age of sixteen; later he went on a long pilgrimage that finally took him to the monastery of Yunmen Wenyan. After succeeding to Yunmen’s Dharma he resided at the temple Xianglin yuan on Mount Qingcheng in Yizhou , present Sichuan, where he taught Yunmen’s style of Zen to students both lay and ordained for over forty years.

  Xiangyan Zhixian (Hsiang-yen Chih-hsien, Kyōgen Chikan; d. 898; Cases 19-1, 19-2, 26, 123, 240) was a native of Qingzhou , in modern Shandong . He studied under Baizhang Huaihai and later went to Guishan Lingyou. One day Guishan said to him, “I do not ask what you have recorded from the scriptures and commentaries. I ask for a word from your original nature, before you left the womb and before you knew east from west.” Zhixian’s initial answers were rejected, and when he asked Guishan to explain the master merely said, “If I explained it would be no more than my own point of view. Of what benefit would that be in clarifying your mind’s eye?” After searching fruitlessly through his sutras and commentaries, he said, “A picture of a rice cake doesn’t satisfy hunger.” He threw away his books and vowed to live out his life as a wandering monk. When he came to the tomb of Nanyang Huizhong at the temple Xiangyan si on Mount Baiya he took up residence there and devoted himself to caring for the grave; his enlightenment, described in Case 26, took place at this temple. Later Guishan’s disciple Yangshan Huiji, hearing Zhixian’s verse, visited him and asked for another verse, saying that if Zhixian’s enlightenment were genuine he would have no trouble expressing it in a different way. Zhixian responded with the verse: “Last year’s poverty was not [true] poverty / This year’s poverty is, for the first time, [true] poverty. / Last year’s poverty still had a place to stick an awl / This year’s poverty lacks even an awl.” “You have attained Tathāgata Zen,” Yangshan commented, “but even in your dreams you haven’t seen Ancestor Zen.” Zhixian then produced another verse: “I have the ability / To see it in the twinkle of an eye / If you do not understand / You cannot call yourself a monk.” With this Yangshan recognized his understanding and praised him to Guishan. Zhixian later received the honorary title Zen Master Xideng .

  Xianzong (Hsien-tsung, Kensō; 778–820; Case 247) was the title of the eleventh Tang emperor, Li Chun . He came to the throne in 805 and in 809 initiated important government reforms that banned slavery, regulated revenue, and limited taxes. He was a strong ruler who reestablished central government control over the provincial governors in a war lasting from 814 to 819. Toward the end of his life he became a devout follower of Buddhism and attempted to find the secrets of immortality.

  Xinghua Cunjiang (Hsing-hua Ts’un-chiang, Kōke Zonshō; 830–88; Cases 59, 123, 130, 184) was born in Queli in the province of Shandong ; his family name was Kong . In 861 he journeyed to Zhenzhou to practice under Linji Yixuan. After a stay of about one year he departed on an extended pilgrimage, but he later rejoined the assembly and remained with Linji until the master’s death several years later. He was one of Linji’s few Dharma successors and is honored as the second ancestor of the Linji lineage. As related in Case 123, note 9, Xinghua deepened his understanding following Linji’s death with further training under his fellow students Sansheng Huiran and Dajue (9th c.). Xinghua later resided at the temple Xinghua si in the province of Wei . He is traditionally regarded as the editor of the Record of Linji, as well as the compiler of the “Xinglu” (Record of pilgrimages) section of the work.

  Xingjiao Hongshou (Hsing-chiao Hung-shou, Kōkyō Kōju; 944–1022; Case 271) was a native of Jiantang in Hangzhou , present Zhejiang ; his family name was Cao . While a child he became a monk at the temple Tianlong si near his home. After taking the full precepts he went on pilgrimage and studied the vinaya. He eventually joined the assembly under Tiantai Deshao. After succeeding to Deshao’s Dharma he retired to Mount Daci near his place of birth and lived in a hermitage he built for himself. In 1016 he was invited to become abbot of the temple Xingjiao si in Hangzhou; after five years he retired to the temple Shangfang si .

  Xitang Zhizang (Hsi-t’ang Chih-tsang, Seidō Chizō; 735–814; Case 78) was a native of Qianhua in Nankangjun , present Jiangxi ; his family name was Liao . He became a novice at the age of eight and received the full bhikku precepts at twenty-five. He studied under Mazu Daoyi and is considered, along with Baizhang Huaihai, Nanquan Puyuan, and Xingchan Weikuan (755–817), to have been one of Mazu’s greatest Dharma heirs. Following Mazu’s death he was asked to succeed Mazu as abbot. He received two honorary titles: Zen Master Daxuanjiao and Zen Master Dajue . A typical episode involving Xitang is as follows:

  One day Master Daoyi had Xitang take a letter to Nanyang Huizhong in the capital, Chang’an. Nanyang asked, “What is the teaching of your master?” Xitang walked from east to west and stood there. Nanyang said, “Is that all? Is there anything else?” Thereupon Xitang walked back to the east and stood there. The National Teacher said, “This is what Master Mazu is teaching. What about you?” Xitang said, “Teacher, I have already given it to you” (T 51:252a).

  Xiu (Hsiu, Shū; n.d.; Case 272)
. Nothing is known of this figure.

  Xuansha Shibei (Hsüan-sha Shih-pei, Gensha Shibi; 835–908; Cases 8, 43, 113, 158) was a native of Minxian in the province of Fujian ; his family name was Xie . He was an illiterate fisherman until the age of thirty but, desiring to leave the world, became a monk under the priest Lingxun (9th c.) of Mount Furong . Five years later he received the full precepts under the vinaya master Daoyuan of Kaiyuan si . He later joined the assembly under Xuefeng Yicun, whose Dharma heir he became. Among Xuefeng’s other disciples Shibei was known as “Ascetic Bei” for his strict maintenance of the precepts, his satisfaction with coarse robes and straw sandals, and his dedication to the practice of zazen. His enlightenment occurred when he stubbed his toe just as he was crossing the mountain pass out of his native Fujian at the start of a pilgrimage (see Case 43, note 3). It is said that the relationship between Xuefeng and Xuansha, who were not far separated in age, was quite close and that they understood each other so well that they needed no words. As the teacher of Fayan Wenyi, Xuansha was one of the forebears of the Fayan school .

  Xuanzong (Hsüan-tsung, Sensō; 810–59; Case 250) was the title of Li Shen , the sixteenth Tang emperor; he is also known by the title Dazhong . Xuanzong, the younger brother of Emperor Muzong (795–824), was intensely disliked by the fifteenth emperor Wuzong (814–46), the fifth son of Muzong, and was forced to seek refuge among the Buddhist sangha until Wuzong’s death. Ascending to the throne in 846, Xuanzong halted the latter’s severe persecution of Buddhism, during which thousands of temples and monasteries were destroyed and countless monks and nuns were laicized. He executed the Taoist advisors who had incited Wuzong’s Buddhist persecution, encouraged temple reconstruction, and permitted laicized clergy over the age of fifty to return to their vocations. Of Xuanzong, Giles writes:

  Clever and just, open to reproof and economical, an industrious ruler and fond of his people, he earned for himself the flattering title Little T’ai Tsung, i.e., another Li Shih-min [597–649; the brilliant and revered second Tang emperor]. (1939, p. 458)