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  Yun’an Puyan (Yün-an P’u-yen, Un’an Fugan; 1156–1226; Cases 95, 218) was a native of Siming in modern Zhejiang ; his family name was Du . After receiving ordination he studied under several masters, including Wuyong Jingquan (1137–1207). In 1184 he joined the assembly under Songyuan Chongyue at the temple Chengzhao Chanyuan in Pingjiangfu , in present-day Jiangsu . When Songyuan later went to the temple Guangxiao si , also in Jiangsu, and Shiji Chanyuan in Anhui , Yun’an accompanied him, spending altogether eighteen years under his guidance and receiving transmission as his Dharma heir. Following Songyuan’s death in 1202 he returned to his hometown of Siming and resided at the hermitage Yun’an , built for him by his older brother. In 1206 he was invited to serve as abbot of the temples Dasheng Puzhao si in Jiangsu, Guangxiao si in Jiangsu, and Husheng Wanshou si in Zhejiang. His most historically important disciple was Xutang Zhiyu, teacher of the Japanese monk Nanpo Jōmyō.

  Yunju Daojian (Yün-chü Tao-chien, Ungo Dōkan; n.d.; Cases 105 n., 108) was a native of Fanyang , in present-day Hebei . He served as an administrator on Mount Yunju and practiced under the Caodong master Yunju Daoying (d. 902), an heir of Dongshan Liangjie. Daojian succeeded Daoying to become the second abbot of the monastery on Mount Yunju.

  Yunju Shanwu (Yün-chü Shan-wu, Ungo Zengo; 1074–1132; Case 266) was a native of Xingdao in Yangzhou , present Shanxi ; his family name was Li . He entered the temple at the age of eleven, and, after studying for a time with a certain master Chong , entered the assembly at Mount Longmen under Foyan Qingyuan, whose Dharma heir he eventually became. He later resided at Tianning si in Jizhou , present Jiangxi , then at the monastery on Mount Yunju in Jiangxi. He received an imperial summons to serve as abbot of the great monastery on Mount Jin in Jiangsu but deferred on account of illness.

  Yunmen Wenyan (Yün-men Wen-yen, Unmon Bun’en; 864–949; Cases 4, 8 n., 17, 20, 21, 29, 49, 55 n., 84, 88, 91, 92, 114, 120, 138, 148, 152, 157 n., 164, 185, 188, 189, 203, 211, 226), founder of the Yunmen school and the last of the Tang-period Zen giants, was a native of Suzhou , in modern Jiangsu . His family name was Zhang . He first studied Zen under Muzhou Daozong, on whose gate he had to knock three times before Daoming finally opened it. When Yunmen thrust his leg into the opening Daoming grabbed him and shouted, “Speak! Speak!” Yunmen hesitated, whereupon Daoming slammed the gate on Yunmen’s leg, breaking it. Yunmen yelled in pain, but at that moment he was enlightened (though his leg was crippled for the rest of his life). On the advice of the aged Daoming, Yunmen went to Xuefeng Yicun and eventually became his Dharma heir. He then joined the assembly of Lingshu Rumin at Lingshu yuan , where he was immediately appointed head monk, and later named Lingshu’s successor as abbot. Subsequently Yunmen went to the region of present-day Guangdong and founded Guangtai Chanyuan on Mount Yunmen . In his eighty-fifth year Yunmen, despite his crippled leg, seated himself in the full lotus posture and passed away. Yunmen was a powerful speaker and was also known for his terse answers, many of which were of one word only and came to be known as “Yunmen’s one-word barriers.”

  Z

  Zhang Wujin (Chang Wu-chin, Chō Mujin; 1043–1121; Case 140), better known as Zhang Shangying (Chang Shang-ying, Chō Shōei), was a native of Xinjin in Shu , in present-day Sichuan . He passed the higher civil-service exam at the age of nineteen and was later appointed magistrate of Nan-chuanxian in recognition of his services in pacifying disturbances in the Sichuan area. After rising to the position of prime minister he was demoted for a time to governor of Hengzhou because of policy failures, but he was subsequently reinstated as prime minister. He practiced Zen under Doushuai Congyue and succeeded to his Dharma; he also had a close relationship with Yuanwu Keqin. He compiled several texts, among them the Supplementary Biographies of [Mount] Qingliang (T 51:2100), describing Mount Wutai and the cult of Mañjuśrī there, and the Sushu , characterized by Giles as “a short and shallow ethico-political treatise” (1939, p. 39). His Buddhist name was Layman Wujin .

  Zhang Zhuo (Chang Cho, Chō Setsu; n.d.; Case 196) was a layman of the Five Dynasties and early Song period. He studied under Deyin Guanxiu (832–912) and Shishuang Qingzhu, whose Dharma heir he became.

  Zhang Zishao (Chang Tzu-shao, Chō Shishō; 1092–1159; Case 141), better known as Zhang Jiucheng (Chang Chiu-chêng, Chō Kujō), was a native of Kaifeng , in present-day Henan . Zhang, an important disciple of Dahui Zonggao, was also known by the Buddhist names Wugou and Hengpu . Giles writes:

  Chang… came out first of a number of chin shih, examined according to instructions from the Emperor on various topics, and received a post. His sympathies with the people caused him to be unpopular with his superiors, and he was compelled to resign. He was then recommended by Chao Ting, and was appointed to the Court of Sacrificial Worship; but ere long he incurred the odium of Ch’in Kuei, whose peace policy with the Tartars he strenuously opposed. He had been on terms of intimacy with a Buddhist priest, named [Dahui Zonggao]; and he was accused of forming an illegal association and slandering the Court. “This man,” said the Emperor, “fears nothing and nobody,” and sent him into banishment; from which he returned, upon Ch’in Kuei’s death, to be Magistrate at Wenchow. Canonized as . (1939, p. 16)

  Zhao Biaozhi (Chao Piao-chih, Jō Hyōshi; n.d.; Case 32). Nothing is known of this figure.

  Zhaozhou Congshen (Chao-chou Ts’ung-shen, Jōshū Jūshin; 778–897; Cases 6, 9, 12, 13, 35, 46-1, 46-2, 46-3, 46-4, 46-5, 46-6 n., 54, 90, 103, 104, 121, 123 n., 190, 207-1, 207-2, 212, 219, 229, 248, 262), one of the greatest of all Chinese Zen masters, was born in Caozhou in present Shandong ; his family name was He . He became a student of Nanquan Puyuan at the age of eighteen; although enlightened the same year, he stayed under Nanquan until the latter’s death nearly forty years later. At the age of sixty, after tending his teacher’s grave for several years, Zhaozhou set out on a twenty-year pilgrimage that took him to many of the greatest Zen masters of that time; he is said to have vowed, “I will seek instruction from even a seven-year-old whose understanding is greater than mine, and I will teach even a one-hundred-year-old whose understanding is less than mine.” At age eighty he was invited to become abbot of the temple Guanyin yuan in the city of Zhaozhou (Guanyin yuan is now known as Bailin si [Juniper Grove Temple] after Zhaozhou’s famous “Juniper Tree in the Garden” koan). There he instructed the numerous disciples who gathered under him until his death at the age of 119. His lifestyle was simple in the extreme, and he refused funds even for the repair of the temple buildings. Zhaozhou’s lips were said to “flash light,” as he employed neither the staff nor the shout in his teaching, but relied instead on his penetrating utterances. Many of his exchanges with students and other masters became famous koans, including Zhaozhou’s “Wu.”

  Zhenjing Kewen (Chen-ching K’o-wen, Shinjō Kokubun; 1025–1102; Cases 27, 71, 140, 199), also known as Letan Kewen (Le-t’an K’o-wen, Rokutan Kokubun) and Baofeng Kewen (Pao-feng K’o-wen, Hōhō Kokubun), was a native of Shanfu , present Henan ; his family name was Zheng . Extremely bright as a child, he was sent away to study by his father, who had remarried and was concerned about how his son was getting along with his new wife. Later the boy went to Fuzhou , modern Hubei , and began study under a priest named Siguang , whose sermons had impressed him; it was from Siguang that he received the name Kewen . At twenty-five Kewen was ordained and received the precepts. At first he studied the sutras and treatises, but, learning of Zen, he traveled south and in 1065 spent a training period at the monastery on Mount Dagui . While there he heard the story of the official who said to Yunmen Wenyan, “The Buddhadharma is like the moon in the water, isn’t it.” The master replied, “No traces remain in clear water.” At this Kewen had a deep insight. He later went to Huanglong Huinan and eventually succeeded to his Dharma.

  Subsequently he resided at a number of temples. In 1072 he went to Gao’an in Hongzhou and there, at the invitation of the prefect, served for twelve years as abbot of the temple on Mount Dong . Later he went to Jinling , where the local s
overeign became a follower and built for him the temple Baoning si and also bestowed upon him the honorary title Great Master Zhenjing . Subsequently he returned to Gao’an and lived in retirement in Toulao an , a hermitage he built for himself at the foot of Mount Jiufeng . Six years later he went to Mount Lu , where he resided at the temple Guizong si . Following this he was invited by Zhang Wujin to become abbot at Baofeng si in Letan ; he finally passed away in retirement at the Yun an , the “Cloud Hermitage.” He is said to have left thirty-eight Dharma successors.

  Zhongfeng Mingben (Chung-feng Ming-pen, Chūhō Myōhon; 1263–1323; Case 46-3) was a native of Jiantang in Hangzhou , present Zhejiang ; his family name was Sun . While still quite young he went to Mount Tianmu in Zhejiang to study under the Yangqi-line Linji priest Gaofeng Yuanmiao (1238–95), from whom he received ordination at the age of twenty-four. He was deeply moved by a passage in the Diamond Sutra, and later he had a deep awakening as he watched the flow of water from a spring. After receiving transmission from Yuanmiao he had no fixed residence, living sometimes in hermitages and sometimes on boats; he referred to himself as Huanzhu , “Phantom Resident.” Respected by the clergy and laypeople alike, he was known as the Old Buddha of Jiangnan. Emperor Renzong (r. 1312–20) called him to the court, but Mingben refused to go; even so the emperor conferred upon him a robe and an honorary title. The master was also held in great respect by Renzong’s successor, Emperor Yingzong (r. 1321–23). Despite his lack of a fixed abode Mingben had many students, including royalty, commoners, and monks from China and elsewhere. He was well known and highly respected in Japan, and many Japanese monks went to the continent to practice under him; the Japanese master Musō Soseki, though he never actually met Mingben, carried on a correspondence with him. Among Mingben’s Dharma heirs were the Japanese Zen monks Kosen Ingen (1295–1374), Myōsō Saitetsu (d. 1347), Fukuan Sōki (1280–1358), and Enkei Soyū (1288–1344). The lineage founded by these Japanese disciples came to be known as the Genjū Line , characterized by its adherence to the reclusiveness and combined Zen-Pure Land thought favored by Mingben. The lineage flourished through to Edo-period times.

  Zhuozhou Kefu (Cho-chou K’o-fu, Takujū Kokufu; n.d.; Case 141), also known as Zhiyi Daozhe (Chih-i Tao-che, Shi’i Dōsha, a name that means “Paper-robed Wayfarer”), was a man of Zhuozhou , modern Hebei . He practiced under Linji Yixuan and became one of his Dharma heirs. He received his nickname from the fact that he always wore a robe made of paper.

  Zilin (Tsu-lin, Shirin; n.d.; Case 267). Zilin’s name was originally written ; this was changed to (lit., “Purple Lin”) after a purple robe was bestowed upon him by Emperor Suzong (711–62). Otherwise nothing is known of this figure, except that, as his title indicates, he was a monk who served at the imperial court.

  Ziyu Daotong (Tsu-yü Tao-t’ung, Shigyoku Dōtsū; 727–813; Case 39) was a native of Lujiang ; his family name was He . As a young man he succeeded his father as the magistrate of Nan’an in Quanzhou , in present-day Fujian , but he left home to become a monk. He joined the assembly under Mazu Daoyi, who, at the time of his death, told him, “Where the jade shines on a beautiful mountain your work will prosper. When you find this place, remain there.” Though Daotong did not understand these words at the time, later, when visiting Luoyang , he saw in the distance a distinctive mountain of great beauty, whose name turned out to be Mount Ziyu , “Purple Jade.” He went there, built a hermitage for himself, and taught the many students who later gathered around him. In one of his recorded exchanges a monk asks,

  “What is the way to escape from the three worlds?…” The Master replied, “How long have you been in them?” The monk persisted, asking, “How can one get out of them?” The Master answered, “Green mountains do not obstruct the passing through of white clouds.” (Ogata 1990, p. 205)

  Chart of Names in Pinyin

  Pinyin Characters Wade-Giles Japanese

  Anan A-nan Anan

  Ashifujusha A-shih-feng-chü-sha Ashibakusha

  Bai Juyi Po Chü-i Haku Kyoi

  Bai Letian Pai Lo-t’ien Haku Rakuten

  Baiyun Shouduan Pai-yün Shou-tuan Hakuun Shutan

  Baizhang Huaihai Pai-chang Huai-hai Hyakujō Ekai

  Baizhang Weizheng Pai-chang Wei-cheng Hyakujō Isei

  Bajiao Huiqing Pa-chiao Hui-ch’ing Bashō Esei

  Baling Haojian Pa-ling Hao-chien Haryō Kōkan

  Baofeng Kewen Pao-feng K’o-wen Hōhō Kokubun

  Baoshou Zhao Pao-shou Chao Hōju Shō

  Beijian Jujian Pei-chien Chü-chien Hokkan Kokan

  Caoshan Benji Ts’ao-shan Pen-chi Sōzan Honjaku

  Chaling Yu Ch’a-ling Yü Charyō Iku

  Changqing Da’an Ch’ang-ch’ing Ta-an Chōkei Daian

  Changqing Huileng Ch’ang-ch’ing Hui-leng Chōkei Eryō

  Changqing Lan’an Ch’ang-ch’ing Lan-an Chōkei Ran’an

  Changsha Jingcen Ch’ang-sha Ching-ts’en Chōsa Keishin

  Changsheng Jiaoran Ch’ang-sheng Chiao-jan Chōshō Kōnen

  Changshui Zixuan Ch’ang-shui Tzu-hsüan Chōsui Shisen

  Chen Cao Ch’en Ts’ao Chin Sō

  Chouyan Liaoyun Ch’ou-yen Liao-yün Chūgan Ryōhin

  Chuanzi Decheng Ch’uan-tzü Te-ch’eng Sensu Tokujō

  Cui Hao Ts’ui Hao Sai Kō

  Cui Langzhong Ts’ui Lang-chung Sai Rōchū

  Dachuan Puji Ta-chuan Fu-chi Daisen Fusai

  Dadao Guquan Ta-tao Ku-ch’üan Daidō Yokusen

  Dahui Zonggao Ta-hui Tsung-kao Daie Sōkō

  Dajian Huineng Ta-chien Hui-neng Daikan Enō

  Damei Fachang Ta-mei Fa-ch’ang Daibai Hōjō

  Danxia Tianran Tan-hsia T’ien-jan Tanka Tennen

  Danyuan Yingzhen Tan-yüan Ying-chen Tangen Ōshin

  Daowu Yuanzhi Tao-wu Yüan-chih Dōgo Enchi

  Daoxuan Tao-hsüan Dōsen

  Dayu Ta-yü Daigu

  Dazhu Huihai Ta-chu Hui-hai Daiju Ekai

  Deng Yinfeng Teng Yin-feng Tō Inpō

  Deshan Xuanjian Te-shan Hsüan-chien Tokusan Senkan

  Deyun Biqiu Te-yün Pi-ch’iu Toku’un Biku

  Dongpo Tung-p’o Tōba

  Dongshan Huikong Tung-shan Hui-kong Tōzan Ekū

  Dongshan Liangjie Tung-shan Liang-chieh Tōzan Ryōkai

  Dongshan Shouchu Tung-shan Shou-ch’u Tōzan Shusho

  Doushuai Congyue Tou-shuai Ts’ung-yüeh Tosotsu Jūetsu

  Fan Yanzhi Fan Yen-chih Han Enshi

  Fayan Wenyi Fa-yen Wen-i Hōgen Mon’eki

  Fayun Gao Fa-yun Kao Hōun Kō

  Fengxue Yanzhao Feng-hsüeh Yen-chao Fuketsu Enshō

  Fenyang Shanzhao Fen-yang Shan-chao Fun’yō Zenshō

  Fenzhou Wuye Fen-chou Wu-yeh Funshū Mugō

  Fojian Huiqin Fo-chien Hui-ch’in Bukkan Egon

  Fori Qisong Fo-jih Ch’i-sung Butsunichi Kaisū

  Foyan Qingyuan Fo-yen Ch’ing-yüan Butsugen Seion

  Fu Dashi Fu Ta-shih Fu Daishi

  Fubei Fu-pei Fuhai

  Guanghui Yuanlian Kuang-hui Yüan-lien Kōe Ganren

  Guangxiao Huijue Kuang-hsiao Hui-chüeh Kōkō Ekaku

  Guanyin Kuan-yin Kannon

  Guishan Lan’an Kuei-shan Lan-an Isan Ran’an

  Guishan Lingyou Kuei-shan Ling-yu Isan Reiyū

  Guishan Da’an Kuei-shan Ta-an Isan Daian

  Guizong Zhichang Kuei-tsung Chih-ch’ang Kisu Chijō

  Gulin Qingmao Ku-lin Ch’ing-mao Kurin Seimo

  Gushan Shigui Ku-shan Shih-kuei Kuzan Shikei

  Han Yu Han Yü Kan Yu

  Hanshan Han-shan Kanzan

  Haoyue Hao-yüeh Kōgetsu

  Hongren Hung-jen Gunin

  Hongzhi Zhengjue Hung-chih Cheng-chüeh Wanshi Shōgaku

  Hu Dingjiao Hu Ting-chiao Ko Teikō

  Huang Tingjian Huang T’ing-chien Kō Teiken

  Huangbo Weisheng Huang-po Wei-sheng Ōbaku Ishō

  Huangbo Xiyun Huang-po Hsi-yün Ōbaku Kiun

  Huanglong Huinan Huang-lun
g Hui-nan Ōryō Enan

  Huike Hui-k’o Eka

  Huiming Hui-ming Emyō

  Huineng Hui-neng Enō

  Huitang Zuxin Hui-t’ang Tsu-hsin Maidō Soshin

  Huiyuan Hui-yüan Eon

  Huo’an Shiti Huo-an Shih-t’i Wakuan Shitai

  Hutou Hu-t’ou Kotō

  Ji Xin Chi Hsin Ki Shin

  Jianatipo Chia-na-ti-p’o Kanadaiba

  Jianfu Chenggu Chien-fu Ch’eng-ku Senpuku Shōko

  Jiashan Shanhui Chia-shan Shan-hui Kassan Zenne

  Jiashe Fo Chia-she Fo Kashō Butsu

  Jingqing Daofu Ching-ch’ing Tao-fu Kyōsei Dōfu

  Jingshan Hongyin Ching-shan Hung-yin Kinzan Kōin

  Jingzhao Mihu Ching-chao Mi-hu Keichō Beiko

  Jiyin Zunzhe Chi-yin Tsun-che Jakuon Sonja

  Jue Tiezui Chüeh T’ieh-tsui Kaku Tetsushi

  Juefan Huihong Chüeh-fan Hui-hung Kakuhan Ekō

  Juzhou Baotan Chü-chou Pao-t’an Kisshū Hōdon

  Langye Huijue Lang-yeh Hui-chüeh Rōya Ekaku

  Letan Kewen Le-t’an K’o-wen Rokutan Kokubun

  Li Tongxuan Li T’ung-hsüan Ri Tsūgen

  Li Ying Li Ying Ri Yō

  Liang Liang Ryō

  Lingshu Rumin Ling-shu Ju-min Reiju Nyobin

  Lingyun Zhiqin Ling-yün Chih-ch’in Reiun Shigon

  Linji Yixuan Lin-chi I-hsüan Rinzai Gigen

  Longqing Qingxian Lung-ch’ing Ch’ing-hsien Ryūkei Keikan

  Longshu Lung-shu Ryūju

  Longtan Chongxin Lung-t’an Ch’ung-hsin Ryūtan Sōshin

  Longya Judun Lung-ya Chü-tun Ryūge Kodon

  Lu Gen Lu Ken Riku Kō

  Luopu Yuan’an Lo-p’u Yüan-an Rakuho Gen’an

  Luoshan Daoxian Lo-shan T’ao-hsien Razan Dōkan

  Magu Baotie Ma-ku Pao-t’ieh Mayoku Hōtetsu

  Mazu Daoyi Ma-tsu Tao-i Baso Dōitsu

  Mian Xianjie Mi-an Hsien-chieh Mittan Kanketsu

  Mile Mi-le Miroku

  Mingzhao Deqian Ming-chao Te-ch’ien Myōshō Tokken

  Mohe Jiashe Mo-ho Chia-she Makakashō

  Monaluo Mo-na-la Manura