cleary jc - zibo - the last great zen master of china

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The Last Great Zen Master f China

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ASA HMATES PRESSAH P PAPERAKS

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hy w al ppl lik h " ..4

2 Zib May am 4

. Zib' Tim ad Pac . . . 4

4 Childhd 6

5 Eat uth 6

6 Ddica 7

7 Bg Mk . . 8

8 Gat Dubt . .. . 8

9 ca Sudi . 90 Mti wth a dd Adpt . 0

II Mti with a Famu Public Tac 0

2 Viit t th at Buddhit Eld th Tm II

. Accptac i ih Scity II

4. A Ecut wth Phy Z 5. Ppai a Succ . . .2

6. Rt Tmp 27 Piti Buddhi Bk

8 Savi a Backld . . . 4

9 Rpcability 5

20 Filia Pity . 5

2 w aha Mt Zb . .. 6

22 Futh av Zib 7

2 Scd Mi with aha . 824 aha Atd 9

25 aa' Fa Mti with Zib 9

26. Zib' Ptt 20

27 Zi b Ad ... . . . 2

28 Pi . 2

29 Da i Pi . . 25



I

0 Sum Up 25

u Fu' Pcu f Zib 26

2 M C' Pitu f Zb 26

Euly 27

4 Zib' Sf 29

5 Zb i 0

ZBOS BUSM Skill 5

2 Z d t Scpu 6

Z d Buddit Plpy 74 Z d Pu d 8

5 Rlii i it O 4

6 Zb m 4

7 Zib d ucim 44

8 Zib Buddit Fit 45

9 Zib t Pbm f M Buddim 47

0 Zib t Py Z 49 Zib Rl Z 52

2 Zib i Ci Buddit ty 57

II ZIBOS ECS Mdici f mpti 67

2 i Mid 70

Wldy u 75

4Kwi d Awki

78

5 Cmftbly Fi 9

6 ut dcibbl 80

7 w Rc t Pu d 8

8 Ecut wi Guyi 84

9 Li 88

0 Subl uc 90

II Sti Mditt 9

2 Suf i c 92 Rl Pctiti d Py Adt 9

4 Pcpt d Dm 94

5 Fc f Elim 95

6 Subjctivty 95

7 Blid Vw f Buddm 9



Vl

8 Appachi th auy f ih 0

9 Caual Cd Elihtm 04

20 h ih f th uddha 06

2 ti huh h S I09

22 A Dam a Daybak 0

2 Dicipli hat ibat l l24 w ad Wh t avl

25 h Valu Advty 4

26 Adapabl Cmpai 6

27 h Pc f Dui 7

28 Dam 20

29 A Swidl 22

0 ack t mmdia Awa 22

if withu Ealmt 24

2 Ucy 24

h Uiva h 25

4 Rcvi Mid 265 A alk t h Amby Nw Ya' Ev 28

6 Di

7 Obvi ad Scatt

8 Rciti th BuddhaNam 4

9 Rcii h BuddhaNam uly 5

40 Dha 6

4 O avi m 942 Vw f th Uivaly Gd O 40

4 u Accmplihmt th Elihtd ach 4

44 h Pfcti f Mditati 45

Bibliaphy 5





I

orewordA ccord o radioa Buddhi hiororaphy vry

Buddh movm o hrouh hr ra phaa u pha i which hr i pracic ad aaio aimiaio pha i which hr i pracic bu o aliaoad a rma pha characrd by prvav corrupioad ulma viiao of h dyamic o h orial achiBuddhi hiory of h la wo ad a half milla o fa a i dcbl from h rac ha rmai amply fi oh accuracy o h dcipio a Buddhi ach cyclhav mrd rom im o im rpo o loca dubquly b ularid ad muad by admrr advually ak ovr by worldly ir ad ud for hdr of uch ry ad p a rmaid i h driuof hr xra mafaio

h uima Buddhi udrad o im ad horya dpicd h Avaaaka ach h mo comprhivo all Buddhi rprao ao mak i cla ha har difr ca of im away rpra ach oh

whou loi hr dividual dii A v o o imcal may hror b of rar or cv iicacha h am v o aohr im cal whi diffr vaki pac mulaouly may appar o hav o prcpblffc o ach ohr o im cal bcau h cau adffc o hir coicidc mai o difr im calApplid o h pricpl of h hr pha o Buddhi mov-

m hi ma ha u imiao ad drlic phaof Buddhim may occur imuaouly whil bloi odiffr ca o im Aai h cocr rac o Buddhihiory ba o h ruh of h dcripio i ha dfrpha o Buddhim commoy appar a h am m o ocal ad a diffr im o aohr cal o m framqualaiv ad quaiaiv dfc may xi ivr



prprti whi i athr im fram thy may xi m

dirct prprti

Frm hi prpctiv it i t at a paradxical t fidfr xampl, m th rat Z mar Ta dyatyChia i th midt f what i rdiarily prcivd a th GdA f Chi Bddhim lamti th dcli ad crrptif Z r t d idicati f tadi Z mar adhrivi Z chl i th Mi ad i dyai, wh thvrt maitati f Bddhim wr raly rardd a

th vy pictr clap ad dcayFrm h tadpit f th liar viw f tim hitry ad

vti raly accptd i Wtr thht it may m b mwha difficlt t trtai, v xmtally amtidirctial Bddhitic viw f th phma, bt it iv mr difficlt t limp th vra chrc f thBddhit rpri wiht th apprpriat prcpti What

i mr, Bddhi hitriraphy i rthr cmpicad by thfact hat ccamt dii atific ad idirct achiwr cciy practicd a part f thi trpri tk it dffilt fr th ivtiat t idify th fffct aii frm Bddhitic impl A Z prvrb hait, a d mrchat hid hi d ad appar havthi ad a killf craftma lav trac hrat f Bddhit adpt may b h m dply hiddrathr tha th m i th pbic y

vth th rality f th pblicly kw Bddhitmay i fac b mt dply hidd by dit f th cditidprcpti f th city i which h r h i at wrk Whilthr hav away b th wh trd th war withtmaki a rippl wt it th fild with irri a bad fra thr hav a b h wh cld t avid trity

thir had cvrd wih d ad fac trakd with dirtSpriciai hav away vid th fam ad dwmt th lat idividal bt i raity th tak f th pblicwrkr wa ally th mr dificlt fr thir rw

Zib Zhk wa f th hric Bddhit wh wa afrdd th lxry bcrity f th bdhiava



X

to wo lot i f to do wok ad mak i acc i

pbic o ti o at t matydom a dd iay podciv lif wa atd by caia adacadmi lct to t oblivo at ioically wod avmootd i pat i lf a oblvo fotaty o ol by t tim it bfll im Bt aa Dqi, Zibo'famo cola ad bioap, wo, Fo m bi cod boad otli [o Zbo ' toy, awaiti t im

w om ft clayd cam o t Z cool wocoti t rnmon of mp ca mak o itow tat Zbo wod av at la b t aatd ito Eli av t oppotity o if ca mak o m iat lat ty povid wt a w ad timlati imp ofBddm i acto pap tati io a ma oak Zibo wok ad aa' wod wil o avb i vai

oma CayAtm 988





U

reacei wok pen primr meril on e life nd ecing

of Zibo Zenke [ 1 4 604, l of gre Zn min Cine Buddi io Te mi drwn fome collced work o Zio ime, wic were mbld

o fer i de b i dvoed dmirer nd from biogrpic e bou Zio compoed b i riend nd pere Zen m Hnn Deqing [14616

Zibo w mou mn in i own ime igl medb oe wo cme ino conc wi im cive mong boe educed eli nd e ordinr commoner Zibo w ire work in rviv o Buddim in e 16

cenur He cricod Cin mn ime, ecing e ZenP b peronl emp giving leon in Buddi piloop nd ecnique, nd rnging pronge fo Buddiprojec n drmic concluion o i pubic c, wrreed nd kiled fo boldl proeing policie of ecorrup imperi govenmn

Ti ud w pompd b cuioi concrning e

ior of Cine BuddimAe coe ud of mn ounding Buddi wriingfom e ong dn [lI cenu] i w cle o me e cuom view mong colr, Cinee Buddimpekd in e ng period [ 9 cnur nd efe loi crev, w mirge No onl did Bddi belifremin peiv mong Cin people in ong im, bu

ong priod Buddim dipd noug ling inelculcivi o mke mjor impc on Cine ig cuur ndon Confucin piloop ief Even vowed nmie ofBuddim in ong ime confirmed nd bmond i obvioufc

Rcogniing Cine Buddim w il going rong ine ong priod quion nurl ro w bou ler?



xiv

d n Chn conomic nd oci hor hd d mno h 1 6h nd 1 h cnur, h l Mng piod which

dv o b cld h l modrn in Chn in hW hi w h pod whn h Chin conom bcmnv commrciizd nd monzd whn h chn bgn o k cnl plc in oci rlon whnfud bond dolvd, whn vncl irr mrgdEffor wr lunchd o populriz clicl lrnng ndnd h rch of ducion bond h li w m

of nn nlcu fmn rfom movmn nw idconoclic hinkr gind nooi dvocig ndvidulmnd ponn cricing h mprl uocc vn qionng h rdiionl concp of ml uprmc

And in h mid of i ll nflunl vr Buddhimhpng h phloophc dicour of h li nd providingbic n o pop rlgion Buddhim w i mmum

poin of diffuion in Chin rligion nd cuur kn forgrnd n popr bif, ncorpod no ril mrkingh ifccl bndd wh o prcic nd Conucnphiooph hdng off ino h dil indiidulim of hvn grd.

B Mng im Bddhim hd mrgd o horoughlwih Chin li nd populr hough h i dincivmg w bcoming blurrd nd loing hp dghrfor conmporr rpnv of h co chingik Zibo md i hir bin o crf h oignl innbhnd h Buddh ching nd o dirni h rumning from imion nd drivv h gr chr oh l Ming crull prvd nd rnmid h Buddhiclic, h g rur of chng o which h w hir n hir own work h ud plin unquivcl lngug o

dic non bck o h uhnic mg of h Buddhhm

M im in hi work h bn o rvl milon in rChin Buddh hio b ling Zibo pk fo hmlf ndhowing him hrogh h o hi conmpori h wori moic of rnlion fom oigin ourc h h



XV

cla mo iabl gid o wha Zibo w ying nddoing pimay daa in h dy of Chn lgio hioy

hi pojc ow mch o my colag in Bddhi dihom Clay, h anlo of o mny majo x in Znand yan Bddhim nd Taoim and Ngyn T Cong, apion in h dy of ogca philoophy alo wih ohnk avad pofo Mayohi Nagaomi and W-ming fo paing om of hi valabl im in hi ffoPaicl hank a d o oh Wifong who dp laning

in Chin cl nd xpi in la Ming ocia andconomic hioy wa n invalabl oc





ibos LeZ ibo w fmou Zen echer in Ming Chin in he 6h

cenur He w eder of he gener reviv of Buddhimh too plce n the e Mng perod nd one of he t ofthe rdtion Zen men in Chin who ped promnent roe

in hgh curehe torie tht hve come down ot Zbo ife nd work

do no contute biogrph in he modern ene Rherhe re ere of Zen torie recouning incden tht reignifcnt n the Zen conext he re ment o illurte heimele teching pttern of he Zen chool well ceinpecific feure of Zibo own life nd pce in Buddhi hior

Modern reder cnnot expec to find n thee orie continuou chronoog of everd ife or he focu on peronlit h we oce wih bogrph Prclr necdotere incuded for her mbolc vue we iterl menngEch or i told to le he reder reflec on ome fcet of theBuddhit eching Zbo i preened not onl mn of prticlr tme nd plce bu n exmplr of the Buddhit

fe of wdomhe bic ource for Zibo feor re he tp incripionwritten b hi gre conemporr nd peer the Zen mterHnhn Deqing ded 1 6 16 nd he ppendix in he "eprteRecord of Zibo compied b Zibo dicipe Lu ndng Dong

hee writer knew Zibo peronl, nd loved nd dmired

him ince Hnhn w n enlghened dep who wrote withnight into Zibo' Buddhm, we cn folow hi ccount o giveu he min frmework for he tor n he ore reted beowl qoion not oherwie tributed re from Hnhn



4 ib e as e le ae o Chi

Hnshn begins:

The whe wrl ies n is brn n lng ngh errn rkness The gte f sentiment is clse ight he lck fcnsciusness s hr t pen Thse wh cn sher hemwih blw hse wh cn thw bck heir shlers nvnce ne cnnt esl succee unless the re b nbrve n pssesse f wrltrnscening cpcies

" we bseve ne fer nther l he eders wh hve

trnsmite he Lmp Enighenment, we see tht he werell peple like this uch peple hve nt rien gin fr lng me, bu recenl we hve seen ne in Zib

2 ie ms Zen echers, Zib ws nwn uner vrusnmes iferen pns in hs life n hs tks he referre t

himsef simp s the l mn f whtever empe he wssting t Zib Prple Pine ws nicknme cqire lte inife s persn nme s mnk ws Zhenke Trul Cpbeke Chinese gentemen f th tim h h lit biqutb which he ws usul referre t n writng his ws DgunCnsummte Cntempin' r he ske crit in hisbk he wi lws be referre t b the nme Zib

3 Zibs ml were rignl peple frm uq in JingsuPrvince bu fr genertins the h ve in the bustlingtwn f Wujing b the net ke Tihu his ws theecnmcl ms vnce regin Chin te lwer ngRiver vlle Agriculture ws cmmercilie mst pesntsspece in csh crps n bught ther f re ws

brisk lng netwrk wterws th line the mn ctiesn wns wth he cunrse n wih ech ther

he urbn centers pssesse cunless speclie retl nwhesle shps wrehuses, n wrkshps he were hme merchnts brkers crftsmen n wge wrers The lscntine gvernment hequers entertinment istrics



b ('

rgiou bihmn h mnion o h wlh nd

ovl of h poorTh cii o h Yng vll nd h ou wr loclurl cnr wih vrou nd priv cdmiciv pron o r connor nd criic nd rrociion Thr w hrving rd n prning nd llingbook win o popur in h vrnculr lngug ofh ci fok

Nw crrn wr rring n Chn clr in xnhcnur rncur rur w promod o rpcbib lding incl Philoop wn in nw dircionrng h nd o pu knowldg ino prcic nd o m cngng im wih crv dpion Lding MngConfucin bgn o ound lik Buddhi dvocing rurno h inhrn knowldg l popl po Confucin cviwn mong pop rng o prd knowldg of Wof h g mor wid An vngrd ring mong hducd dvocd individuliic id o frdom ndponni Mor popl bcm kpicl o rligon mnconinud wih cuomr riu wiou rl blf Chinpining bcm mor brc mor chllnging o h convnon Mn popl d ldgr in which h rcorddir good nd bd cion qnfid h mr nd dmrind kp mor bnch on ir lv

Thr wr mn gn of rin Th prd of h monconom md mor popl mor dpndn on h hiddnorc o h mrk nd i mnipulor ndlord d oruggl o mnn conrol ovr r nn monrlionip rplcd pronl i of dpndnc n mndvlopd r griculur cold no ppor h growing

poplon nd lbor mobili incrd mn rvlld inrc o ivlihood Aong h co h govrnmn wrng o nforc bn on Chin mrchn gong ovr cnrl govrnmn rid in vin o ncr i r of hvnu kn from h pn bu h locl lndownrrid n ncr n x h ducd c fl mornd mor lind from h Ming dn conlm



6 Zb: h s G n M Chn

inniid n h mpl bcc Th w pg nd

mp o ic opnion ciiciing h bcm mond mo dngo n h pop nov of h im, hpicl villin i h nnicl oicil, h picl ho hcommon mn who i

Thi w h wod ino which Zibo w bon n 1 44 ZnBddhm w d hond old n Chn

nhn n nl childhood bfing gch lik Zibo

B h im h w fo old Zibo il did no lkA h m h w ng monk who pd b hi fmhom h monk bbd h bo hd nd d o Zibofh Whn hi ld v hom h wil bcom g

Bddhi ch A h finihd pkng, h monk dip-pd Af h hppnd Zbo w b o pk Bfohi h foopn of gn hd bn in h mlcod b f hi h w n no mo

A oh Zbo w b n bv nd fic hnd ngic w nll big Evn bo h w nofond of pl A h gw p hi olv icd d b

d hi pn cod no hold him bck fom hi piionfo ncndc]h p Rcod dd h ong mn Zibo

dmid h oux who w dionl fig in Chinoi ndomib flnc igh who wndd h ndighing wong hlping h dnl nd invnng o h ic w don

5 nhn conin wih h o o h niv b nong mn lving hom o k h hm

"Whn h w vnn Zibo ook p hi ff nd wodnd f hom o vl Whn h hd gon h mn



ibo U 7

of ho C hr w vr rnorm nd h cold

no procd n frhr H hppnd o m mon nmdMn from Tgr Hl mpl A h ookd ch ohr,Mn w how ong Zbo lookd nd knw h vnhogh h w ong, h w no ordnr pron o Mncovrd Zbo wh h mbrll nd h rrnd oghr oh mpl nrb]

"Th hd ml [ h mpl, hpp h hd ondch ohr Whn Zbo hrd h mon vnng rc of hghgh nm of Bddh, h w ovrod Nr dwnh nd Mn room nd d h wo o hv grprco jwwh h dfmn n h?

"hn Zbo go o h gold pc h hd n h bl ndgv hm o Mnj kng hm o hod vgrn fnd ordn hm Zbo bowd o M ng, honong hm hchr Zbo hd dfl ll ngh nl dbk Hghd hr m nd d o hmlf, ook nd h noh E nd h no fvo

Evn ong mn of vnn, Zbo cold mov poplwh h ddcon:

Arond h m Mn ndd n hond pond oron o mk gr bl Zbo d wll hp

H wn [bo hr m oh] o Pngh nd crolggd od h g of on of h gr ho Whnh ownr of h ho w Zbo, h pnd hm wh food,b Zbo wold no h ownr kd hm wh h nddZbo d n hond pond of ron o m gr bll

o hv , wl ccp or foodTh ownr mmdl hd h ron brogh forh Zbo

ghd Afr h hd n h hd h ron rnpord d rcbck o Tgr Hll



8 Zo T at Ga e Masr f Ca

7 anhan narrate ome ncident from Zo yoth a a

beginner monkAfter retrnng to ger il, Zibo taye behind cloed

door and read boo or haf a year he dd not cro hithrehold

When he aw that ome of the monk drak wine and atemeat, Zbo ad f thoe who eave home ar ke thi theyhoud be lain After that the mon were vry mch afradof him

At the age of twenty, Zibo received full ormal ordnationfom a monk who pecialed in the cripture

Zibo went to ongta empe n iang e aw a monkcopying the ayan Stra and knelt to watc him. After along while he ighed and aid, t wl be enogh if our generatoni capable of thi'

Later on he went to Jngde empe on Wudang ountainin ube] and tayed there in ecuion for three year

e returned to the Suhou area where ger il walocated] ne day he bade farewel to nue and told him, mut go traveling to the varo region to call on enightenedteacher and clarify the great matter [of enlghtenment]' SoZibo took hi taff and depared

Zibo wa adhering to the tmehonored cutom of the Zenchool: intenve tudy o Buddht claic nd travelling nearch of lvng repreentatve of the harma By thi pontZibo apparenty had recognied the imitaton o inge,and the need or further intrction

8 anhan tel a tory that gget the yong Zibo wa t trapped in a dualit ic conception of the goa of Bddhm a anecape from the ffering of birth and death

Zibo heard a mon reciting a Zen poem that contained thene Cttng off fale thought increae the ickne Gongtoward true thne i alo wrong4



o�· L 9

Zibo said to he mok Thats wrog t shol say yi cttg o fase thoght is thr o sickess Goig towardre thsess s ot wrog

he mok sad, ts yo who ar wrog, ot the ahor ofthe poem

asha cotiesZibo was great dobt ovr his Whrvr h wt, h

wold write the two lies o h wal is obt was so itesthat hs had a face bcame swolle e day at a vegearia

feas stil fatd o he verse] h was sddly elightedhe swlig of his ha a face at oce dissipaed romthe o h was rig high. e sai f wre wth i orDesha, wod hav awaked a a sig sapo d toask how or wha'

ij a Desha, who ived i the ith cetry were twoof th greats teachers i Z hsory o for hir dirc

methos.]

After ths breakhrogh Zbo wt o o t , a Bddhistcter ad pmbd th dphs of ogcra Bddhist phlosophy, which was a corerstoe of th Z schoo's methods

ogca Bdhism gives a aalysis o the casal se-

qces by which th elemets of orm, sesato, cocptiomoivatio ad cosciosess ar assmbld ito th sbcivewords that setiet bigs eperice ad act wihi

ogcra philosophers evr said that ther is o otrword as wrogy spposd y those who classify ogcra asa kid o Bddhs sbctive iealism) her obsrvato washat orary popl orarly do ot prceiv th oter world

as i is bt prcive istea th repreenaton hey projct po orm de to the coditioig ha has shap theirprcepio ad j dgmet ad sse of themsevs.

ogcra thoght Cha was smme p i the phrasesmid ol ad coscosss oly his was mat o twoves or he elight, he world thy priece ismade p oy o the rprstatios thir mis ad coscios



1 0 Gra n Mt f

nsss assmb n raty as prncd by h nghtndal phnmna ar nd ny bcaus all sbjctv wrldsand tms and ams f prnc, and thr bass n physcalfrm, ar nthng bu thngs whch appar wthn th allncmpassng unty f h abslut truth v, h Bddhand

10 anshan gvs h stry f Zb's slnt accrd wth an

annyms hddn adpt, as f t crtfy hs nghtnmnt:

Zb travlld t nt Wuta [a Buddhs sacrd mnann Nrh Chna, lgndary abd f ajur th bdhsavarprsntng transcndnt wsdm].

cam t a cav n a stp clff whr thr was an dadpt stng n sltud Zb bwd n hmag and askd

w s t bfr a sngl thught s brn h adpt hd pn fngr w s aftr t s bn' h adt tndd bthhands. Zb a nc cmprhndd hs mssag atr n Zbtd t trc hs fstps [t th adpt's ca], but h cudnt fnd th plac

ldng p n fngr prsss th unty f bng at th

absut truth lvl tndng bth hands rprsnts thtachng actvts f th bdhsatva wh rnrs th ralmf mltplcty and rlatv ralty t cmmncat nlghtn-mnt

11 anshan rcunts Zbs mtng wh a pubc figur,Banrng wh was a wllknwn Zn tachr n h captal

Bjng n th 0s:

Whn Zb gt t th capta, h cald n th grat ldrBanrng Banrng askd hm whr h had cm frm Zbsad rm suth f th vr Banrng asd hm why hhad cm. Zb sad, stdy th Buddhs scrpurs.





1 Zo T La Gat Matr of na

15 ow n his ar thtis, Zbo ncond th man whowold b hs chi discip Daoka

Whn Daokai hard o Zbos paon, h wn to stdwth him Zbo knw tha h wod b a vss o h Dharma,so h kpt Daokai on as hs attndant ntrstng him wth asots o dtis

h mastrs o h Zn schoo rgarl ook paricarca in h slcon and aining o sccssos Chosn pplso high potnta wr poshd and hond on ov th cors

o dcads and posd to a wid vat o sations andasks, in od to prc hr knowldg th paccaappicaton o th Bddha Dharma

1 B ths im Zibo had gaind a ptation or sanct andhs hpd him n hs ors o arang paonag or Bddhst

pocts Throghot hs li Zbo was concrnd to rstoand rpair tmpls that had aln on hard msn th prctra ct, thr was a crn ragama

mp that had ong bn abandnd owl land wnsin th nghborhood had ncoachd on is gonds to makor hmslvs gardns and pavilons Zibo had a vs whchh postd hr n th rind tmp

h bgh moonts sngl orb cod otsdth crains

Dp in h night onc i shon on polmditating

Zibo wantd to rviv th tmpl so h chagd th hghlplacd a Bddhist inst Gang to ac as th

protcto o th Dharma or this pojc, an pt Daokai ncharg o makng arangmnts nist s ongr bohrr L nta donatd v pias o h bldng o thmditation hal

Whn th bilding was compt th invtd Zibo tonscrb a copl to ddicat th nw hal] Zibo wro



b '

f yu d nt dicve ind iting in mediainut add t karmic ufering

f yu can preerve mindfulne, even reviling heBuddha benefit true cultivatin

1

Zib hught that thi hud be wrten in bld hepierced hi am wih an aw, led a cup with bld and wrteit u

anhan l in the et f the try he new meditatinhall td but the reitance the lcal andlrd wh hadtaken ver he temple land blcked Zib plan revive thetemple a a whle wenty year ater with a ympatheticgvernr in pwer, the temple wa fnaly rebuit. anhancnclude that thi deayed ucce wa due t the pwer fZib vw retre he empe

17 Zib wa very active in the printing and ditributn fBuddhit bk Printing and eling bk wa a thrivingbuine in iteenth century China, much tha he earlyEurpean vitr t China in the day were aunded byhw cheap and pentiful bk were there

anhan lin Zib effrt prnt and ditribute Buddhitwriting wih hi awarene f iving a a paticular mment inChinee Buddhit hitry, when ditred imtatin f Buddhim had prung up n all ide, and the rigina meage hadt be retated n Buddhit terminlgy, the phae when thegenune teaching ha been upplanted by imiain i caledthe Semblance Perid

he eacher Zib aw that at the end f the SemblancePerid the Path f the harma wa in decline e made it hiwn tak t prpagate the harma and t aid living being.e thught abut hw heavy and numeru the crll theCann were: the reult wa that cpie were epenive and ntvery prtable and there were pepe in u f the way pace



1 4 Zibo T a Gra Zn Mastr f in

ho had never head he Dhara He aned o ge he Canonprined in boo or so ha oud be easier o irulae

his ould enable everone o read i o o hear i read, andreae seeds o enlighenen hen he rongs o hose hoisrepresen Buddhis oud be obvious

Zibo prooed his proje hough his onas in heoiia lass soliiing he help o ealh genleen Heordered Daoai o oordinae hings n 1 9 he beganuing he prining bos on M oun uai in Shani I n suh

a vas proe an people onibued an hings enrong here ere an deas and shis in plan Aer ourears on uai Zibo reurned o he souh lae, aerZibos deah he proje ae o ruiion uaniies o book-sle volues o he Canon ere pined and dsribued hena erain u Yongian ho had sudied Zen ih Zibo beaegovernor o Zheiang and a senior oiia in he region and

donaed his on unds or he purpose As Hanshan ells hesor Zibo had oeod his ndeed, he poer o M usaih as as he eaher had predied

1 The so aes a urn o sho us he siing sands obeie in sieenh enu China

"hen he panning o uing he pining bos or heCanon as oplee Zibo reurned o he Suhou aea o ellMingue he eaher ro ho he had reeved odinaionB his ie Mingue had gone ba o la lie and as ellnon as a door

"hen Zibo heard abou his he aned o deive MingueA ha ve oen as Mingue as eaing his evening eahis ie bol suddenl el o he gound and shaered Suh

as he inuene o Zibos spiri!"So o ar ou his pan o deliver Minge] Zibo eigned

ilness Ling in a sa ski he had soeone go as Mingueo oe eaine hi

"hen Mingue arrived and sa Zibo he as sared andearu eeping Zibo said o hi Ho have ou beoe so



b Le

deluded? ha an e do o? Mngue aid il obeyyor oad' Zbo hen ordered hi o hae o h har

A Zibo a geing on board he boa o depar Mge[a a genuinely] repeed and ubied He aed ouphold he proper or of a diple and be near Zibo

19 Hanha rern agan o ho ha Zbo a hed in hehghe honor by he o repeable gery faie of ariou

loaliie in hi hoe regio hoe leage red ou oake refuge ih hi, forally aepg hi auhoriy aher eaher Zbo ona aong he offiial a adierai ele read ike a ho' ho of he avan garde of laeMig ulure

Hanha perhap ihed o reind people o Zibo highanding ore han one beaue in he end Zibo a anyhg

bu repeabe a diiden egaly klled by he goernen

o help eoerae Zibo boh anha and u u nudean aedoe o ho ha he peror peronally held Zbo nhgh regard

Oe he he peor a opyig ou he DiaodSra a drop of h ea fel o he page The peror e hi

peronal aenda o ak Zibo i he opy had bee poiledZibo repled in a ere ha delighed he peror

A drop of roya eaA bridge for en houad geeraioThe nehauble Dhara Treauryro hi gie ligh

20 The ory of Zibo' lal piey

Near hi hoeon in a adirer' garde Zibo opedou he Lou Sra o repay hi deb o h pare

n Chnee popuar Buddhi he dea a ha he kari



16 Zibo: T at Ga Ma of a

eri gained b iruou a ke oping a ra oud beranerred o e benei o oer en oug e le oe

and ail on and nun ould il be ilial o eir parenand kinol b dediaing reigiou eri o e o alleaeer kar burden.

Zibo deribed i iniden e"o I rel on Budda ig a 1 re ou ripure.

a and eer od a noneiabe eri Hal o eLou Sa Te ng o e Sra our on neen naure

i eri I epa ae and oer M a eirbla kara inanl el aa o a e are bon inBudda land ee Budda ear e Daa and neReali "

21 Ho Hanan e Zbo

Zibo en one o e ope o i Canon in oo or o bepaed n an iron pa buil b e aou oneporar Zeneaer Miaoeng 140 1 6 1 ]. Lik Hanan Miaong -eied e paonage o pre Doage

Meanie anan ad noed e pre Doagerabou e booor Canon being prned on Moun uai bZbo goup e pre Doager a paei andproided und or ieen oplee e o be prined a erbee e on e pero ordered e diribued o aoueple ougou e rea

n auun o 16 Zibo ae o e apal Beijing lookng or Hanan bu Hanan a o n Cangan urer eexpreing an o e pe Doager Zibo raeledea Hanan leaed o Zbo' iinerar an aened ea-

ad ie opng o ro pa i i In Hananod

"raeling da and nig arried in al ae in Jo [aon n Sandong] bu Zibo ad alead e e onaerand a a a nearb raelle' odge abou o e ou on a longjoune e nex ornng



Zb 1

"A oon a he a e ha nigh he a ve happ andaughed A dabrea 1 aed h o reurn o he onaer

h e. e aed ogeher en da, our ind eaed nuua aord he fa ha Zibo hough ne ha aalng abou anoned hole ife o.

Furher ravel of Zibo

Over he ear Zibo overed he lengh and beadh ofChina in hi rave viiing he anen e in he Buddhigeograph of China irring up oa uppor o rebuild epleeahing b exaple periing in hi eor o bring Buddhio life.

hee orie oen boliall on he uaion of lae

Ming Buddhi, and draaize Zibo or and e

Zibo a on foo ih everal opanon] hen heenouneed a rea in ful flood verone deided ha ia urel ipoibe o o Zibo oo off hi robe andaded n ahead alling o he oher. The aer a up o hihoude bu Zibo ep pungng ahead hen he a aro

he ooed ba and aid o h diiple A he gae of birhand deah ro drel o ueed

Zibo reuned o he apial aea and organized he effor]o revive he anien eple anzhe hen he deided o go eo vii ei he Buddhi hol ounan in Sihuan] Hepaed hrough Shanxi and Shaanxi and roed he hanging

bridge ino Sihuan o pa hoage o he Grea BeingSaanabhadra radiionall lined o Moun ei]

"hen Zibo ae o Luhan he ough ou he anienfoundaion o Guizong Teple eablied in 0. All haa lef a a inge anen pine A one poin] i a old bhe eple on for five pe of rie. hen he ooduer



8 ibo: a Gra Mar of Ca

s bou o hop don here happened o be beggr hofel sorr for he ree he begged enough re o bu b

And so he ee sured b he foundons o he epe"Zbo s oed hen he herd of hs No he base of

he ree had been u oe hn hfa hrugh b ooduers: s bound o fll Zbo flled n erh nd sones round nd de a o for o lve gan, s an oen hhe epe sef oud be reed Laer he ree dd gro, ndn he end he eple s eed

Zbo gn relled norh He e o Sone SrMounn hs s hee sxh enur pne had he srsved n sone nd pled n es n lff beuse he hdbeen onerned h he rue Dhra ould be engulfed ndped ou b he onflgons, floods nd ndsos hll end he ge

"hen Zbo s hs, he as oed B hs e he[surng sp nd sl eple [ee on and h hdbeen enrohed upon b he poerful Zbo ed o resorehe He opened up one of he sone habers and under hese of buddhge he found box onnng n relshen he brough he ou, he lgh fro he rels l up hegulles on he lff fe

The press Doger herd o hs ondrous een ndsen her personl endn o beso upon Zbo a puple robe

s rk of honor Zbo delned sng shed os h hese poor bones n hard er purple There oudbe ore er n gng hs robe o soeone porn Zbodd reques h he rels be en no he pae nd dspedfor hree ds here hen be reurned nd sored n he sonees Zbo lso requesed H nshn o re eord of he

een

23 Seond eeng of Hnshn nd Zbo

Hanshan heard h Zbo as raellng e agn so he



lib 1 9

en Being ee ih hi anshan ries"e saed geher n a gaden n he esen apal

nversing fr f das and nighs, never shung r eesThis as rul he happies even f he ife

Zib and anshan ade plans geher re a hsrf he ansssin f Buddhis in he Mng perid heagreed g Caq, he abde f he Sixh Pariarh f Zenin Suh Chna, and esre i Zb en bak Lushan nenal China a fr anshan jn hi here as he

aun f 1593.

anshan aresed

anshans nnens n high paes brugh h ruben 1 595 he perr g in a nfli ih hs her he

pess Dager, and deided ha he dd n ke he ashe and her rnies ihn he palae had lavshed ne nBuddhs prjes An rder en dn arres all hseinvlved n he disrbuin f pies f he Cann funded bhe press Dage rseuing ffiials sugh revervas sus f ne ha had alead been spen n prnngss

anshan as arresed and pu rure e as defrkedand senened exie in he fa suh as a n garrsnslder Oean Sea eple, hih he press Dager hadbuil fr h in he apial as rdeed desred

anshan els his nal eeing ih Zib

"hen Zb head eps f his a ushan he hanedhe us Sa fr sake hpng ha i uld ad e inavidng he deah senene hen he en rennierCaqi [n Guangdng hen reurned iaheng [n Shandng] e as abu g he apal hep e henhe head ha 1 had been sen suh, s he aed f e [a



0 ib e Gr n er h

Nanng] on the banks o the Yang Rven he elevenh onth of he sae ear 1 9 e fnal

et at Luo Hertage on the rver Zbo too handsghed and sad, You are servng the Great Dhara untodeath The odels aong he anens [or hs nd ofondut]ere Cheng Yng and Gongsun uju [he frends of as assassnated kng, ho resued hs posthuous son and nsured theperpetuaton of the roal lne] ha nd of an a f oudo not oe bak alve I l no have long to ve self'

repeaedl red o oor Zbo hen 1 as about todepa Zbo sad to e, 'I l de beore ou. Later aars entust to ou' hen e parted forever.

2 Zbo 's protest

Zbo's on troubles th he sate began the ear1600fve ears after anshan had gone nto ele The peror

ordered he poston o etra aes to provde for he re-budng of thee pala unuh on ee entout to enore he ne lev alled the Mnes a,' hh hadprovoed ntense resstane

The governor of Nanang Ct n Jang rused o ollethe ne ta e as denouned and arresed and hs fe

oted sude hen Zbo heard of ths he sad hat astate urrent aars have oe to If eunuhs an l a hghoffal and hs fe ha an be done about the orld pah

Zbo travelled o the apa o vs he prsoned governor.To ofor h Zbo gave h a verse and ordered h torete t a hundred thousand tes B he e the governorhad repeated t eght thousand tes he peror relened

and ordered h released After hs return hoe henever hethought of Zbo the governor oud be oved to tearsanshan ontnues he stor: Sne ha not et been

alloed] to return to orer attre [as a ok Zbo ofenlaented The Dhara Gate has no one. f s t b and athhle he banner of he Dhara s puled don, then I a not



Z ' L 1

applying y ind o perpeuae he Three Jeel enlghen-en he eahing o enlghenen and he ouniy oleaer and o ae he lourh I old anhan doe noreurn ro eile, ill be a grea rong and a grea deea ory appearing in he orld [a a Buddhi eaher he[radion o riing Zen hory ebodied in he nsmssionof the Lmp i no onined i il be a grea deea or ye o ido I an ipe aay hee hree rong I illneer again go o he iperial apial

anhan oninue A ha e I a a Caoi I ahe all o 60 By epre ail I inored hoe o y dpleho planned o aopany e n eile o inie Zibo o oeo Caoi Zbo anering leer ju aid, Relinihing hpoor e o bone ill dell nohere

By hi reole o proe goernen aion Zibo aplang he in grea danger he Mng ae a nooriouor harh reaen o rii een hen hey held oiiaran or a on o enure poliial riii a exreeyriy Zibo diple ere aare o he danger he aed n heapia and begged hi o dei ro hi proe i longieaian Daoa roe hi in blood pleading ih hi o gono hidng B Zibo repied hen o y hair o

beoe a on a aready e uing o y head haoher head do hae ha an be u o

So Zibo peried depie he groing danger "Alhoughhe a landered in ore han one eorial o he hroneZio a aoo and unonerned

2 Zbo arre

inally eneie in he goernen ru A anhan elli Suddenly he ediio leer ae o ligh I n he apiainide and oide he palae here a an uproar hoe hoere jealou o hi oo he oaion o denone Zibo and inhe end beae o h he e ih diaer



22 b Th s G n n

In terms o Mng dynasty poltcs, Zbo was guilty of two

basc cesBy publcly obecng o govenen acns (le he exle

of Hanshan and he Mnes ax enfoceen Zbo exposedhsef o eaaon by en n poe offcals ho codove fo hs aes and condenaon A on hou specaposon a cou had no sandng o ccse he govenensacons

he ohe unfogvable ce as havng connecons h

he ong people He as lned ndecy h he facon ofhe pess Doage L ho had paonzed hs fendHanshan and gven oney fo pnng of copes of he Canonfo Zbos goup a Moun ua he peo had a fallngou h hs ohe he pess Doage ov he ueson ofnang he he appaen he peo aned o se asde hseldes son and nae hs son by hs cuen favoe lady as he

ne he appaen he pess Doage objeced and nssedon he ognal choce of hehs sfe n he pea fay had epecussons n

Buddh le a he peo agas hs ohesclenele n 595 people lned o he pojec o pn anddisibue boosyle copes of he Canon ao epesee aesed hs s hen Hanshan as aesed and beaen

defoced and sen no exleZbos aes cae dung a gea oundp of suspecs nhe capal n 1 60 An unauhoed pned ac had beencculang aound he cy ha denounce he peosfavoe lady and he son as danges o he ea he peoas fuous and odeed hs sece polce he bodeedUnfo Guad o aes hose ho had aen pessDoage 's sde n suppong he ognal he appaen

u Fu ananed ha Zbo as a vc f a facon hodd no nd lng a hoy an as a ay of sng a ceangenleen ned o h ho ee he eal enees Hanshansays ha hen Zbo leaned hee ee en n he govenenho aned h dead hs aude as "f he ay of he oldhas gone hs fa hy ve any onge?



� 3

he ttor of he orginal he appaen a fiend ith oneo Zibo dicple Another diciple o Zibo a a poinenphyician in he capita ho had ceran eeie in high placebecae of h lin h the ttor

The phycian a areted and orted b adtednothing Searchng hi hoe the poice fond a eter foZibo in hich he poe of recing anhan and ebiding hiteple n the capial, a teple ince detroyed by the Epeoroder Zibo ' ee aid tha it a nlial on the part of thepeor o go againt hi othe copaion

Thi a a capa ofene o one cod ge aay ithcaling the peo nlal The etter a taen p by aCenor a erio evidence againt Zbo and hen eoriadenoncing hi cae before the hrone, the peror by acold not eonerate hi Zbo a aen into cody peacefly at anhe, the epe near he capia ha he had etoed

A Zibo a being taen aay nde aet he poe a verefo the teple on2

Od an Zibo i leavng he onanRela, yo Zen en n he halAbove yo head there he yOpening the coect eye [e ee]

n any iation diae and bleingAl coe fro pat cae

2 Zibo in pion

Zbo a aen to the dreaded aern Depot, hee the

ecret police dealt th opponen of he governentHe a confonted ith hi edio lete' and ebed by

hi interogao "Yo ae an einen on hy aent yodeep in the onan pracicing eligon hy do yo coeto he capital o fo bond th genleen and edde inpblc affair? Yo are a on Yor poper pace i o bepacticng eigion in the ontan valley hat bine do





b

Deah n prison

A ee afe being fogged Zibo died he deah sene aselaed b anshan on he basis of eeiness aouns

"Afer he had ashed hsef Zbo od his aendan 'gong ease han all he proeors of he Dhara bahoe in iangnan for e The aendan began o r Zbosolded hi sang en ears ih e and ou s l behaelie his Then Zibo spoe seera erses for he an andhen he fnished peaeful passed aa siing uprgh

"[A an ho Zibo had e and ofored in he prisonhurried o Zbos side hen he heard he had died e rubbedZibo and said The eaher depared el . Zibo opened hisees and ih a sligh sile said goodbe

" as he seeneenh da of he elfh onh of [heea gumo [Januar 1604 Zibo as si ears old andhad been a on for oer for ears

30 anshan sus up his sor of Zbo

"Alas! hroughou hs life and ork he Teaher enoun-

ered equa shares of suspiion and rus doub and beliefhen he heard of his las bod gesure of his peope highand lo all sighed in respe

"Zibo ieed he aeria orld he fou eeens' earhaer fire air of birh and deah as a ornou shoe his asbrough abou b he Dhara e alas augh people usinghe erse of iabh Buddha one of he seen budd has of

aniqui in Zen or he erse reads:

Teporarl borroing he four eleense ae of he a bod

Mind is fundaenal birhless i is herebased on objes





Zbo

"He ade no dsinons aong people as o hgh and loor poran and niporan e reaed e al ih anade o even saeness. Ths e lo and he sa peopleook deligh in his onenane and e noble and grea veedis as arogan Those ho ond his gae and enered nvariab ook rege h hi.

33 anshans elog o Zibo

The Teahers lieie o praie old be dil ndeedo ah ro he e he is le hoe [he ediaed anig so a] hs side never oed his a. or over oears [as a onk] hs nare as seadas and he boldladvaned He displined his bod ih os sinessose ho ae near i eble iho being old Heaas sa o in he open no shrinkng ro ind and osAs a oh he ooed his ohers insrions no o reqene oens qares al hs e he never approahed oen

"The Teaer held e Diaond Mnd Hs on inenionas o phold he Grea Dhara henever he sa an odeple in ins he resolved o evive Saing ih agaaepe in he beginnng p rogh Gizong and Yn and

ohers ae he rebil ieen eples In addion o avinge Canon prined he searhed o prined and p noraion he reorded saings o e veneraed Zen adepso anien renon

"henever he agh dsiples in hs oo he ade hes or heselves in order o develop heir on enlighen-en no sopping ni he roo o dob as oall reoved

. Te eaher as enegei and ear. en he eeivedpeope he did no ake oon senien as he Dhaa Hesogh people o like a ble hak ahing rabbis One hesa e e aned o ake e aive

"hs en soeone enered is roo b dd no reahaod is ear as ever ore opassionae and deeplonerned He aied o o he roo o le direl h a



8 b as Ga n se hn

bow o th t, o ho who ppochd him inimtly

w h h tuy pod both ooln ndwmthBy nu h w ond o mountin nd i whol

h td wih th oud nd w wih th bid, owning ng phd ob nd nothing mo, with no pl toy

H otn mntd th dclin o th Zn choo H wndo k out h toi o h nbl dp inc th tto ou dynty nd mk onnution o h nmon othe Lmp H did not ulil thi bi ow, but h pd onth intnt wh h dpd

Ah! h h w no odiny mn! pcptionw dt nd wt nd uit mut b d bk to thpopl o old o hi compiont ow nd h bnit hbought to liing bing o th wy h pd nd pottd

th h Jwl, w cn ghtly y tht h w on o hphyic mnition though whih Buddh pond oth wold [nimky] th h w Gt Bing mh-]

hink tht h h pption w wothy o bingtcd bk o n d ] nd tht h continud h ty ohui [d ] Bu h hd no ing o th bo

him Zbo n dd to pomo hml lly[Conucin y tht th y o Yo nd Shun wtnmitd o Conuciu nd Mnciu tht Mncu did [9BC] without hnding t on nd tht n Song tim [ l thcntuy] th two Chng boh dictly ucdd to thling Ronng ik hi hn th ch Zibo w indd tu on [o inj hu nd ll th li nlightnd on],tunng th whl o th hm

Fo th im bing od th bod outlin [o Zibotoy wiing th im whn om utu lyd cmno th Zn hool who continu th rnmn o the Lmpcn mk u o





0 b Th G a o Cha

S Zbo g

g pod h my phoy Z ch mdmuch o h uppod lo o lg chg bck oh mou lghd o o old, Zbo pok bou hg h dd Zbo d h ch

Th pcou goud, h mpy oho my ll?

Ou om ch p bo h loog .

NOTS

I ZB 1 b 7

ZBB 7b76 u Yiin 906 Lu an 190199.

4 by t uy n ot n uo a

T lt sins usnt ouou ounss wolsOinay an sa a sntn bns a n my amyA momn unbon an t wol n s va

As soon as t snss s ts ov by lusutin o als touts inass t sssGon towa u usnss is also wonoown woly auss t is no obstuioniva an sasa a uay ilusons

5 S t wok o uyn Tu Cuon

6. ZB 488

7 ZZB 7-74a

8. ZBB 7a

9 ZBB 7a

10 ZBB 75



b

ZB

1 ZBJ, 0d

1 ZBB 4

14 ZBJ l

1 ZBB 4

6 ZB, 19b M o w nh om Qhou n unPovne who held ee o oiil o.

1 ZBJ 4d





35

bo ' uddhmZn Bddm w o ound y old in Cin by

tim Zibo d A Zn m w i ot yni o Mdymk Yoc nd uyn lo-oy tt d bn tocl b o t Zn coo

inc t ly dy A mn o i tm took t in to by mny xnt cnuy Cn nlcl to d-mnt cut mo widy nd o oli t cliclcn dictd dinc bck o clc Buddtouc nd lucidd ti ntnt in lin dict lnun n wn mny dbbld in imition Zn, o tyldin om t Zibo bcm mou n utnic Zn

mt in old yl In tm o Cin Buddt ioy w mot o ll o nd o t diion nd in i oinly nd unqun lot ilo o mn ndin on od nt nt l

n Mns

Zbo' tcn wok w uidd by t Bddt incilo ki in mn Accodin to ti incl c ticulion o tut mt b dd to nd ndmnliti o udnc All cn oionldnt, dind o in ticl ccumtnc

no dom, no bolut nt ut uc i incon-cibl nd inbl nd ncnd l limitd omulionT Buddit tcn iknd to colcion o md-

cn to b ud ndd Sinc di ntin bnu numb o t mdcin t t nlindon y Zbo id Bdd tc i lik ood nlwo u cc libly ndd omtim ocom



Z as Great Mast of a

hi adeay wth tandad ta ometme wth upietai ometme he wn ung boh omeime he wn

without uing eihe Vioy o the Buddhit teahe meantenabng the udent o open up hi nnate apaity o enlgh-enment

Zn nd th Scs

Zibo oten ponted out the baic omplementaity betweenthe Buddhim o he ta and Zen n hi own eahing heued he ta Buddht phioophy and Ze oe He oenadied peope t to tudy etain e o ta and teaehen ue the method o he Zen hoo to bng the knowledgein them to le Zibo epeated the Zen hool ' tandadomulation the ptue epeent Buddha' wod Zenepeent Buddha mind they uppot and onim eahothe thee i anythng in the tanmion o Buddhamind in Zen hat goe agant Buddha wod, he iptue,then i no eal Zen Buddha wod i amitd whouta lea undetandng o Buddha mind, i the ptue aemeely epeated without inight into thei intent whh i theeene o Zen hi no tue iptual Buddhim henyou mae the iptual eahng, the Buddha wod ae a

you own wod hen you undetand he Zen hoo hemind o he aneta eahe i you own mind6

ike Zen men beoe him Zibo knew and taught the manya the Huayan the ou the agama, the Sa oComplee nlightenmen the akata, the VimalaktSta and the Peetion o idom Sa The tapitue at aay o being aembled aound Buddha to hea

h meage Buddha i hown adiating wdom ino ountewold though dee expedent mean By owy buidingup gian tableaux o eahing ene the ta dept themulileel omplexty o the hama a a whole Zibo poinedout tha he a ue ymbol to oney te meaning onemut get the meaning no tik to the ymbo



Zbo Buddh

Zn nd Budds Piosoy

37

Zibo itn o t dply d in Buddipioopy om it li dy Zn oo mpoyd tm o Buddit tou, omm tly omm oly. oloin

Mdymik (tmd in Cin xngong oo onti ntu i u dty o l onpt nd

o t lk o dint indpndn dnty in l tipnomn Ti i inkd i t ontmpion o mpndn o dtmnt unbid obtiity nd unnimnompn

Yo, n Cin xngong t oo o ppn o o popl pi nd xpin ty dond o to tnom t b o i xpn to nonduii n nd nononptu idom Ti ioitd t t onmpltion o t lti ity o tmny din ubjly pid old o nnt binnd ti ptn o omion nd n, ldin to knold o o o omp nlnin tion itin l od

uyn, (in Snkit A vtk t lo Gndi o pnom o ntnn ii in diom kin pl in ll old o omo t ll tim on tin t un ommuniion o ly i linkd to t ontmption o t mn btn dntity-ln nd l xin i o t intpnttiono ll ptiul it ot nd unl nd nbl nind o opt on bot d t on

Tini, nmd t t mountin bod o it ound

Zi Y ixt nuy Cin yi o Buddi outnd tniqu int od lition o tin onptu mp to ti nomou m o tnn ymbo nd lloi Tint ully nlyzd po o mditton om mny nl oin mny omplinly lo ompni t o o to uidmditto tou dpnin l o nt Tu o l it



38 Zb La/ n e f n

atact ymmty, Tantai wa away mant a a pactca

piloopy Fom t incpton of t Zn cool onwa,t w many Zn apt wo nw a iantaicatgoi

Zio tagt tat popl n a alanc knowlg ofMyamia an Yogca pioop copl wit Znt n t ganc of an pt wo know ow toaapt t tacing to pcifc ca t clac Znt wa at om wt t Hayan wovw antagt n tm of Hayan concpt an mtapo H oftntagt mtaton n Tianta t tm an tTantai a wl a Hayan claifcaton of t a Zowot tat t only on wo any incompatity twnYogca Hayan an antai piloopi a otiattacing im H omtm tagt ng TantaH ayan an Zn ppcti y i

Zo t ang of ta an pioopy tat wacaactitc of t Zn cool T clac ang po Zntac mploy t oy of toy an tcniq impictlyTi tak a n to g t ay intlctallyv n t ta an tati to mov yon val tyan motiona alganc to a pactcal appcaton Zo

vn cnt at wa woking in a tim wn imwa ng l a t mag iff Conqntly compa to t cac Zn mat Zio wa y plcit anintnt n fing to t ogna Zn iag of ttoy an tating an cafyng t aic oncpt

Zn and P Land

y Zio' tim t wa a wlta taition nCna tat comin Zn wt P Lan m

an v foc ti fait on Amta a,t a o nfnt L an nfnt Ligt Amta ia to wl n i an paa n t Wt y t



bo Buddm

pw of is iginl vws Amb gaans slvin foll ppl w inv is nm P Lnd dvoionl modsw dibal mad simp nd pn ll ss of poplT pca P Land pcc s cning nam ofAmib sinl od, aln o in gops Rcng bddnm is mns f fcsng mindflnss on Amibdd livs op o b bn in P nd w will iv in biss n psnc of Amib nd connon p wd nignmn nobscd b sffngs f wld

Mn P Lnd gops cd o ciaon of bddnam in an msp f mional fvo nd ngop l P Lnd bgapis f difng dscns f ifim of dilgn bddnm ciion ndpos condc, ding psn ss P Lnd pnng ocv im o and can dscib dbd compnonsow i blifs a bing vifid

P Lnd pccs bg ngbl slac nd cmff mn popl in s Asi Cnng lps popl focsnd consv i ng i fls b n fing ndfssing nd ling w nd ni domin lf Dvionlgps cld ls fncion as malid sciis coms asn spis P nd gps mliplid in ims wn

sc sc fll ino cisis i n P Lnd ws on of nding pcic foms of ddism in Cina ibosim i was paps ms commonpc fom of ddism

aall P nd pcics w pplid in vi ofws b diffn ppl and gps Fo man, mionand scil sisfacions f goplgn w paamonRoinid spficial foms of cning, nd good fngs

of bing wi fwblivs cold asil clips ligis go bddammbnc mndflnss of bdda

ibo gv n scl's fcn n P Lnd pacicRciing bddanm sld b mns of mmbingdd soing mindfnss f inn nigndn Mcnicl ciion cn dn wi a mindfl f misclanos ogs wil n d c5 b



40 ibo a/ GeaJ en ae o na

nsst tat ny a p n as pssl t n

an F t n pnt vw, a p nis

t an s vs n t an says

Wn n s p t ala s pWn n s fl ts an s fnc pty an fnt a a att nHw can y s tt lswst sv n s nW a py an lnf y pnta g wt s svatnMya alts a spnansly ssv al t Aa anlgtnnt ans snnts nnWn sntnts a n ty ll aKllng a y fal nt ll

t sntnts nt nAn Ata cs wlc y a tg at t a f avs an favalOnly tn a y ac t fac wt Ata

saw Ata as an nfnt gt wt cntlssanfstatns n nfnt ns ws S H g s

lay fllws t ncag t pants anpctc fcsng t w a tat vytng s pannt

n tacs n t t cns f sts ply a acngvc tat t an nc-pass an pactc as n cs Ts was cnlynw as t anactatn tatn cas nangong-an tcnq was ts W ntnly ctngAt s n nvng an fcsng nfnss na t pacttn as n qstn W st n cng ana

F t n pspcv t cantng f antas s apactc vy c an t t anactan f an always a ts nvcatn ts



Zb Buddhm 4

logsi scitu uism s m to focus ufy mi t ocs, o ibo t ky fcto t stt of mi of t o volv t go is to ilumtm ibo w is ists " yo ct mts wt sllow owg m you wll v gt t ffct.

The Three Religions Mergng into One

t ig io t tcy of Hmoiig t cgs to O ws i ful oc y olcombi t sctivs o oism Cocsm uism ti so ligious lif. Public tcs ctivly omotg t sytsis of t t lgosy o cct t oto tt t t tcigs wcommty to c ot vok ti istictiv

vlus s by si wit o ss of cotictoibo s ts g t oug imsl sw

t ouist Cis titos tog uist ls w sct t clssics of osm Cofucsm f to tm fly s tcgs usly to bg outti lls to uist is

bo s tt usm, Couciism Tosm ll

tc tcmt fom boy mi. Tt itslf s ott moooy of y tto Wt s i os wowtss t s cit mo ot oly ymuu ws tis yso ws Cofucs."23

ut sy w t O i s ubo is it usto oist, o Cofuc? f yo immitly cl witot obts bot tis t Cofuciism yo cll

tu Cofuc, i Tosm you cl tu ost, i sm you cll tu ust . Otwis, vycs w sgs cm fot gt ti ws bo

f yo v cly ustoo tis i t you c b Cofuc, uist o Toist. f you o ot usttis i t if you Cofuci you ot lCofuci you Toist, yo ot l oist f you



4 Zb G n ar Cna

r it o r ot rl uit. ok o i t o mtt t Cofui, ot, o it, frt

k to t ubtty of your o m . . t-g t orl, t tur btlty i ll t Surmil [o uim] mgg t ol it lt Kigly y [o Couim. i r lig, tii r tlt.2

u t tr ir o t bu trrom fort by m o tir vo. y my b Cofu o

ut or folo l l ki of otr t ty bft bigog to tr ki . y k mur t tot grou vry b ou 2

it ot of kl m m it tl totk otri v to rgr t tr trtio ifft y o ommuitig t m mg. Aorigto t v o t tr rligo ommo mog Ci

uit, ti tl mg t m t Grtil it mg o irt lgtmt, ltougt tmiology vri. Zibo l t r of quvt ot fom viou Cof uit txt

t myri tg rtu to t f .. ttr f, our butur] tr o it book out book . . . . t ll o igl miligt vr b ytg t Grat Larng [ribto Cofui] t mligt l lumitig virtumng-d. t Doctn of t Man it l Hv'mt' tan-mng. t Analt it i l by my kiof m o ffrig imort: bvol rn, iil tyxao ol orr . t Book of Cang t bmt gt ltimt ta-j t igt trigrm t Bookof Htory t bm itfuly olig to t m.' . . t

Cla of Mu ti m bm t ao mi t uomui . . t otu Stra it i l t rlty t t Huaan t t o rlm of rlty' tragama t i l gt otto . t ru trougmyri g t, rm forv o t ll tott gu



Zbo Busm 43

Atig tr rligios s qu ss iboddy riisd ol wo misld tm

r yrs i sudts of or sudts of tCofu t ow from t outs wt id is us tybbb bout Z o bust bout Cofu lrig but tmomt y out dgr d doubt, y os irourg d ti siits d r blow dow by t wid ofobjts y toly ubl to mst t ostls tirmomms bor tm wi Rlly m of fs ig] isot s good s guy i lg o fmlis, owrigort, wo jus ts t fis d rois lo of foodfor ol o t

t s just tt fools do ot omrd tir ow midsir motio iws ot b imitd d ty girs o fs jugms Witi Cofuiism y r tidow by Cofuism wt oism, ty r kild by

osm w udsm, ty r tgld by udism[Sudyig igo k tis wiou rtil to tomd] is utig o f slk o wlk troug forst ofors

6 Zibo on Taoism

is ry ys Zibo bm milir wit t oistssis, ao Z Zuang Z As mtur uddist tr ws wiig t work witi t forms of oulr osmwi sw s ltti xssios of rl rligo iis of ou oism ibo dily rd s otrmfsttios of budds d bodists

Zibo ritii sis tdy sw mog somosts d tr i slfitrstd os of rsrvigysil lif Sik d tid of t limttios of stlf d t imrm of lif d iss, y dmirt wy of t immorls d o by usig t o roog lif oy ss for

Zibo lso fult tos osts wo gt bsorbd i ti



44 b T La Gea Zen aer hna

myst atus bu glt to utvat t ss of lig-mt Buist viw is ta cstatic stats may b byou of gu ligious atic bu a o its aimos wo g aac o csatc blissful stats ao futoas igtg bigs wo must b f to com a go i bou a imu ams Busts wo lig to mtssmak a simila mistak accoig o Zibo t s t sam asw y a uang : it maks i sous oam o igbyo tubi wo Oc y av c s ss

of bg mty a cott if y t tat tis is ultimty wi v sk o ava

7 Zo ad Coucasm

ibo quly omo t staa Cfuia valus

i is tacgs ibo at Cofuius as tu sag wosow blity a sosivss of a sags skl imas. ug s liss to muat Cofuiuss favoitisil a u fo is abliy cog is faults a otat m Zibo of cit cassica mas of safasuos a al fo lg tak fom t soia otat was basic Cofuciaism. o cta aucs

ivok licitly Cofucia vitus Witi t wol t usaways b souts of igty a filial iy. Fom a Buist saoit Zibo avis glm o

ow to b goo Cofuas. tol tm ty a to fi tmi of Cofucius a cus witi tmsvs Wyou f you ow it mi you wll av fou t miof Cofuius a us ci comoay Cofucias fo ot owig w o look o t os mi atius sai o soul sk

Lik may Cofucia itis ibo oit out socomigs of cotmoay o Cofuciaism su-u saita mcaical foma of iual obligaios os otcostitut al flial iy a i fact as to ba kama.ost wlloff youg m i g tims civ t Cofuca



bo Bum 45

ut xi i t g u u ffmiy mbi tm t u xmt wi

bugt fi k ib mk tt w lik uigi , t u mbitiv xmiti ym tik fii ffiil w ugt t b t gui f t t ml itti y

ib g itiqu f t tmyl f Cum w l tv im Wg gmig l it ft.

Cfui mi t l l itfuy f m jgmt langz wi btivt tg t uivi f mi y y ty kwg flw gm f Zty q ittig t t it kwlguf g w ult, util tl wk i wl t t m kwlg by yg i l

iuti y ixtt tuy Cui f t tiwk t t wk l mi t tiit f t li y l f l uly t iv ti vy mu lik t if bttv utiv m.

Zb w mt flw f lang- ly gigwg by tig ti lmt g f w

w f m it m fft f w wi ti w ubivtyig im lityt wit gly m-ly ty ft i bivy by mtkig it fbjtviy lv t l it lgt wmt W i w, ty t kwig ubt i m, t t ty t t t

kwlg lang-z. Al! i lig t lv mtW ul b w?

Zio, Buddhi fit

g Zib m v t u Cfu



46 ib e Gre e ter Ch

oit i to t xtt tt ty ou b tk lll to ut ot ut o i wl xliitly

tt tt uim wt byo t ot two ougCofui iooy it fult it i f uo to vulgig oug tu v ti flt ty fuio to Cofui lg 5 O o oo x m t ig uit ouit book lygumbl togt o k i tt tyig to igtmt wtout uit mto l tmg

to mk H ot out tt t vi of ogilooy mk it ulou to lim Ci ttoof uim i tt t i otg i um ot lyt i t Cofui ot l.

Fo l t ligo ibo to t itio of gttigut To wo tuy mut wk to t ligt of mi ow to u t fy ig byo t y o

t g wt kymui u Cofuu o o .ibo lo t ki of low ltiim fou mogk movig imulvly fom o ttio to otwtout kig t m ffot to m o of m" k you: Hv you tully t lm of Cofuiu u o ot? f you you tly woul ot tti wy f you v ot v mt Cofuim ow you tuy uim? f you v ot mt uimwt tim t to tuy oim

u fo bo it w ot o mu mgig t t lgioito o mgg t ot two ito um. Coui Toit i fgu i i tig but mo oft tot ty t log of uit ot, o l ubt of mo omg ut ytm. om

lluo i witig it tt bo w ut i tCi li ilug Cofuiu iu Lo i ug t li of Poty Hit oy H tyt Toim Cofuim i ti utti mboimt w to ommuit ig t tmiology fom.



Zbo Buddhism 47

Rigios ttits rtis rftig vrios blso t tr rligios wr ommol i ibo's wor y

t strs o t sitt try ibo ws olsio' ist H lwys took s is gi t lssi ist tritio tis orm t bsis rom wi rit s lmts o Toism Coiismibo t t trism tt t gist o t tr rligios wst sm bt is ow rlitio i or wsism.

Zibo o the pobem o Mi Bddhim

ibo m bri obsrvtios o t lis to b omog otmorry Cois oists bt ommt t gt i ti o t roblms bsttig

sm i is ow y Giv tt ibo mloy skil ims, tilorig is tigs to t s o is listrs isois o tir oits o msis irty iirtlyiorm s bot t oitio o lt ig ism

ibo lwys miti tt t rligios soiltivss o ism its qlittiv vl ws ssilylosly rlt to t morl qlity sirity o ist

moks sAs! W r rom t y o t . Dmos otsirs r s vywr svig tir skls tkig o t r o moks s y slyrt to b moks s, bt ty r rlly oriryworly ol is s r t oit tt t strso t soo t giig ostts o t Pt o t

Drm v b lmost omtly i. o b mok or witot kowig s miow is s mok' or y ifrt t ommorso? Wy sv t wr blk? t is ot tmo kigs otsirs wo stoy ism os wo stoy ism t moks s wo ro irt rom ommo o 5



48 b Th La Grea n Ms hna

Zib traed the ppsin and sspiin that ften greetedeven sinee Bddhists n Ming times t ppa aversin t

wldl mnks and nns hese das n r pre and peaewrld, we nepetedl enner great slandes gea db,grea dread hgh the slanderers are a peverse, msgidedl when we trae bak the reasn [f heir aaks] these aeals de t s mnks rseves nt being pre and lea in da travels n the wrldl and wrldtransending rads, ts stng n the pi f the mmnplae, wit deep missin

fareahing thghts. Zib went n in detai ab he falts f msgidedappahes t Bddhism. e eeed thse wh eft hme tbe mnks r nns wh snere mtivtin, hse whtrave in searh f wsdm merel fr sefidlgen prpsesthse wh k tgeher aimlessl thse wh think hat lkingike a mnk is he same hing as being a mn 5 e repdiaed

hse mttinZen men wh learned a few bts f Zen le inrde t pass hemselves ff as prfnd peple and reeedthe selfpramed teahers wh impsed their wn sentimentsand dgmnts wih bng a abt t gidlinf he Dhama5

Zib ritied mnks mivated b the desre t have fdand thing prvided readmade wth havng wrkand wh avdl sght fferngs and patrns. e waned themthat if the epeted t g n living at ease nsming theprdts f he wrk f hers, he were asing fr trble5Zib reeted mnks wh rried favr with the rih andpwerfl n hpes f sering psitins a the esablishmenspatrnied b them. n genera the ds laterda disipesd n knw the main sse . the jst mpee fr the evanes-ent flwes f patrnage, psitin, mfrt epte . 5

akng p a prblem as desribed in Mng vernaarnves Zib epressed regret that rges ad riminals ftenassmed the gise f mnks and tk rfge in Bddhisenters. his led t te fr legiimate mnks sne theahies ld nt neessarl disngish tre mnks fmfase. 5



Zibo � Bddsm 49

The root ce of the poblem of orld clerg, in Zboe, te lck of genine pton on t pt of tdnt

nd tecer like. 5 Of thi t i id f e c gond not correct, the relt obtined ttd . ke ppfor tt cnnot t frit Zibo chrged mn contemporBdd it nglcting ti bic hritg of he criptrnd th Zn echng, to folo od motition

Wen peope t d ed the enigtenment tore ofthe ncent, the r like md men nning their nd or

n elepnt. Snc tr i no feeng in t hnd o cnthe kno if the elepnt ft or tn? Al! Th tpe mkdere for repttion nd poft nd obtning mtril pportinto n incrble die The k t [re progrm ofBddim to ndrtnd te gret mtr of brth nd dtnd tck it beteen ore leg W it not n refernc to ththt te gm Str When od of gt ft

r creted o fl nto nnterpted he

10 Zbo gins phony Zn

Zibo poke ot gnt mn rint of fe Zen. ForZibo, fle Zen hod p in the contmpor intllctl

fion h th ton nd te of Zn re mmicked trndom, le te bic tcng of Bddim e contr-dicted, miinteptd or gnored Mn n the tr Mingpeod clmed inprtion from Zen Bt moe often tn not,th doptd vie of Zn tt r connin for thi onprpo bt d tt to do it t orign meg of Znt neerendng tk for Zibo to rpond to ti ttion.

Zbo ponted ot te ero of tho o conclded tt incethere i noting otd of Mind tere i no ned for tenoork to relize enligtnmnt. Zbo contrd tt it old notdo merel to be bl to tt the conclion of Bddhit pio-oph, tot hing rll prcticed nd pronll eperi-nced tem. e Bddt ife of idom rere rel nghtnd emporment Smp peric not nogh



50 Zio Te Lat et n tr o n

Zib likewise eeced hse wh peended he imaencncen and casal ease f he Zen schl, b cld n

mee he es f cmpehending he giding pincpes ZenMan edcaed men in lae Ming China fel an aacin fZen sles he laid claim Zen vaes ha eemed hem spp indlgence in pesnal whm sif a ife fcmplacen indlence and sbecvsm Agains his back-gnd Zib alwas had eieae he igos paccalnae f Zen n his wn cndc he gave a ing eample

he asceic dedicain deep leanng, and eess serviceadna wh Zen men and wmen

Wking in a ime when imains f Bddhis msabnded Zib alwas emphasied ha he Bddhis eachingis n a mae f appeaances. A wldbe seeke mgh haveeve wad mak f sanc and elgs pacice, b sila in hs qes he dd n elinsh his dshnes mnd

bsessed wh epain and gl Zib neve accepedwad cnm and veba epessns of alegance nhemselves as he eal sbsance eign e pined ha he Bddh ehng cann b dged m he de,and ha i is n aleed win he appva avid hedisappval f special nlkes 5 The cieia sed b heZen sch dge an eligs clams wee diec epeencen accd wh he Te Dhama and he esng paccaleffecveness.

Zb esned he cmmnsense hse wh db heh f Bddhis eachngs wih having pesnall nves-igaed hem. e lkened hs esing ake medicne whenseis il, hen csng he medicine as inefecve when helness des n abae

Zib eeced he phnZen idea ha snce he h is

bend wds, veba eachings ae nnecessa Zibsappeciain he vale f veba eachings was eeced nhis effs have he Bddhis cann pined n a m hawld alw i cicae me easl, and his wk clecingand pbshing Zen ieae Zib deced aenn back hese classic sces s ha pepe cld ca he views



Zbo Buddhm 5

basic Bddist conceps, and be able to distingis faseteacings fom tre

ater Ming Cina witnessed a final wave of te diffsion ofZen ideas into piosop, art, persona stes of freedom andideas of socal aon. As Zenderived matera was dffsedmore wide, it lost ts sarpness of denition, and was interpreted and applied n diverse was

Zen was aimed as an inspiraion b man wo ad onragmenta ideas of wa e Zen scool agt pre sec-tivists lbeines niilists antinomans, believers in pesonaepresson and spontaneit, advoates o freedom from sociaonvention Opponents of tese intelletal trends brandedtem Cra Zen kuangan.

Te word Zen ts beame associated wit eentri selfindgence Atempts to mitae Zen langage proded strangemeaningless praseolog Tis is w Zibo p so m empa

sis on disipline and sinere motivation is is w e insistedta real Zen Bddists mst meet te test of te siptes andte classic Zen lore n response to tose wo aeped teirown sbetivit as inerent mind and did wat te wantedor wat te felt was needed Zibo onsant ited e obetivestandards of spiita attainment pt fort in te srptes andZen asss.

seems tat Zibo was wel aware of te istorial momente faced

Kami consiosness vast and vageot knowng ow to stop.gnorance is te water for te boat o deams

Te wind of nenligtenment roils te mindseaSals opened amidst te great wavesAre not easil gatered in

Te ome of te anestral teacerss a stret of ide grondWat an be done





i Bum 3

nfeelng A Zb eplained w ld h ag b whfeelng? j ha h peneae hrgh hm and are n

bdd hem. h have feelng b wh enangle-men Wh feelng hre i nwhere h d n eahavng n enangmen, hre i nevr an v hae Thi wh h grea bdhiava ranfrm hmelve in mn-ain f fd in famine ea, and n vari kind f mediinn me f plage.

eane, wh are wdbe bdhiava Zb redha he d f Bddhm m be gnded n he rrahng. f praie wih knwng hw hen evenif relinh ne bdie and live, in he end i fmkarma and ffering Amp a praie baed narbrar nmen wil nl renghen h bbdali Zb wa emphai n hi pin When he perfed

peple eablhed heir eahng he d hard a ball he ame b n he pin f rahng he ba [bddha-mind and fgeng enmen he hand pah are n

Zib agh h den verda irmane frher hr Bddhi dvpmen f ar able enwhedfr ian a r eahe and epping nhen wherve g here ae ri aher and pral

fend On ne an Zib gave he dipe raveling wih hima len in h relaiv f afan and dir. hal-lnged hem mpar hir wn ea l wih he life f hardlabr f he bamen wrkng prpl hm.s

Zib fen aid ha ffring l d be ed a aahr Whevr wld ge f brh and deah m

fir ge knw fferng. f d n knw ffring wll inviabl hnk ha [he hng ha bng] fferng arparable One have dne hi hr i n rnng bak.One delded frver deded when wil ge

When a Bddhi laman he knw ffered h l f lvedne, Zib advid him ake i a a Bddh len f wedi h hing n rm f nvenna feeling he are



54 b e ast Grat Zn ar f Cna

re panf and regreabe. f e onempae em i eee of e Darma o do e kno a a ose o ded

ere no bodisava, demonraing ee sene of mpemanene o make a of o fee fear and reaze a i ord no oid

Feibe and donoar n e Zen radiion, Ziboag i dens o ake ever opporn amids e psand don of ife o eerie e Bddi meod e ereearnng i Bddi praeinemomen fo peope

eeking an enr no rea

o man app songs o man adFina reazing a osde of Mindere is noing ee,A siaon, advere and favorabe,Ae or eaes

Usng e perpeive of Yogra Bddim and eagama Sra in e Zen manne, Zibo regar ag isdiipe o onempae b diaembing i on ppaexperiene of ef and ord ino is onien eemen formensaion perepon, evaaon and moivaon, onionessenefae (ig, earing, ase, sme, o onepamind, and e aoiaed eneobes and oionees

Te aim of onempaon aong ese ine as o refineaa senmena biase and break free of beobe daimFreedom from reavi od bing independene fom ffer-ing Wen ef and oer are no paed in opposiion senoreperene is a anne o reai.5

"ings and sef ae forgoen b e iminaion is noifees. e mno ore in ondro a prinke i

aers everere on a e pared and ieed ee.Moiened i i ee de e dried o ree boomrian 6

Or on re imed vie of man possbiiies mamake i seem o s a Zbo as propong a danng ask,



bo Bu 55

bt i princpa his tachig was ptimistic and pe allbased n fath hat a ppl hav bddhanatr

Th sds nlightenmnt xist hrgh he ads fth dss Whe sprng rtrs t the eath evething cms ife. n rdr t becm bddha in the ftr accmpaiedb a retine f asscates and spreadig th trasfrmaiveifence th Grea Dhama mst pat h seds daAh! The efft is sma bt the harvest is grat A real persms ake it p!

Zib preseed earing Bddhism as a prcess Evntanghtment depeds a balance f devepmetal inencs i cant be gaind amaicall b cver ndesadingr asteities earng Bddhism reirs bth te aspirati n th part th stdnt ad a clad lghtendtach wh ca appl and adapt th tachngs. h tachingsrere a teache fr their inne trh be devepd perectl.

Wh inner trth s perfect then pracce will be esdedand crct rsls wil sr b had n abndace.

Th sds w crrc efft is idispnsble as Zibexplains hs k ink cat b gv t b h bddhasr patrarchs b nlghtd tachers Dharma masrs Allthe can d is pvde ecagment ad assistance . . . ts pt rse: d nt deped ae elses pwer.

Ev thgh we hav th sagl achings f th Grat Cannthes t are n mr tha wds t cag and assist s Th stdnt starts b reling the vrbal tachings f he

scptres t investigate the heart ad marrw f th bdd hasB pracicig gnrsit ad rpanc, pett sates minda grada rcast t mg wih the Grea Mid nlghemet2

The sdents sincrit pens th wa t mt te teachrsWth a saighfrward mid tll them th intentin harbr. he wil crtain nt sprn r t sincrt heare sre t pn f methds f finding a ivig adAccep thir wrds dirct: d t t fge them , dnt petend t b iligent and make p bgs pnis Anewb babs hgh is l f mik he ds nt kw





b Budd 57

h] fo oef t o ao a on ehaf of othe people.nt thi ve peial

Zio aw he life of wdom no a a emote mh t aan eveadapae lvng oad fo anient and moden, thaontempoae ogh o ave.

hee ae man knd of potentia and imtane withenlightened eahe Some do the wok of the ddha mean of ompaion, ome do t ange Some do the wok

of the dd ha hamonzng with the gh whie jonng wihthe dt. Some do the wok of he dd ha wh odng andlow and ho. Some do the wok of the dd ha epet-fll ppong Bddhit endeavo. Some do the wok of theddha eng dipined, ome eing leaned, ome eing tanendent and fee, ome eing en and iSome do the wok of the ddha making people happ

ome making people afaid h it i ad, Going againo gong aong t' a kl n mean.

1 2 Zb n Chnese Bddhs hsry

Zio and anhan appea a wo loft fge oming nea

the end of he thoandea oad of Zen Bddhim n ChinaWthot famo pedeeo o iltio deendant, thewee among the lat Zen mae who wee pi fige ofenown and inflene in Chinee hgh e A the eventeenthent woe on the wdom of the Zen hoo wa own inothe feld eond the adtional fom of Bddhm

Zo and anhan wee leade in he ieenth ent

Bddht eviva he wee ave in eong emple, aem-lng and peeving Bddhit iteate, and aanging paon-age o Bddhit poje Fi and foemot thei livngeampe and diet peene a teahe the ommniated tohe tme what Zen od e

he late Ming ea wa a peod of ideologial tenion anddive o a degee na n Chnee neetal hito.



58 ibo Ls Gre e Mse of Ch

hr was hon on bwn h na v andh woff dad lass ha sppid offas als o nd

orrpion and o rn o pr vas, saions o faon-alism and dsoal. w onom laionships spad arossh onr, nd nw foms of soia onfli aos Dissidnhnkrs bam famos opn advoaing nw idas of slfand so rar wrin n h vrnar langag anddaing wh h onrns o h ommon ma mrgd nopromnn.

Amids al his al fmn onps omng from hZn adon wr pariarl prominn Th nw mansramo Conianism borrowd sbsanial fom h Zn olook,as dd h mor rm avangard. Evn hos who sogha wa o of h dissnsion of h ag b a rrn o prConfan vals who ndd o oppos Bddhism or promong sbivsm hod h hm so prominn n h Zn

ahing of ibo and anshan rnng o h oiginalinspiraon of h asss o bng la o a onsdsaon

B a h as mamm pon of dfsio hi la hghd nning arhs p h bah Zn spad o bondrognion Th mor popl ook p Zn n a ragmnardrivav mnnr h mo is mhods nd ahings wviiad b bing adopd prl as philosoph or as sls oras an ash o psona prsson Zn disors was ofnapproprad n a disond wa and s ingra manng wsbrrd and os

A h sam im shdding hr spif Z form nigh-ning mns o h Zn shool mrgd ino varios onmporar dvopmns bond Bddhism Zn was o orsinimal nvovd in h la Ming nla movmn fo

popar daon b spading h knowldg of h gis ofh asss. Zn rrns also fd ino h frs manifsaonsof wha was o b h nw phiosoph of h svnnh andighnh nr. h Zn iq of h sbivism ofpsdoZn and h Wang Yangming shoo of Confianismhpd prpar h wa for h n a's sss on ovrng



Zo Budd 59

he rgina meaning f he ai and he demand rempiria reearh.

Cmpaed h il ane in he Zen amilZib a a ere and peever n an innvar invenr ne frm B h e f imple aighard angageand h emphai n he bai f Bddhim Zib eem have delberael brken ih he rend Zen ring nehe hireenh en beme me and mre nriae and

ereferenal nlike he genea n f Zen maer in heM ng peid Zb refed lam r himef an affiian an anien Zen lneage n dire ppi n h nemp-rarie fr hm Zen ld mean haever he ihed mean, Zib nanl eaed Zen pae and ang bak heir ba n Bddhi ripre and phiph

Zb embraed he a i f he elig pre f Grea

ehie Bddhm, hgh he nhei f mehd marin he Zen hl. ke h gea predeer he had he abili adap he eahing and a hem in paie in henemprar iain. n erm f Bddhi learnng, he aamiar ih he l range Zen re and a and raha ee adina n he Zen hl. riing hmaer f hee eahng, n blind alegiane r re repe in.

e a fleble and pragmai, n rgd and dgma abe rk ihin a varie f fm regarding nne a aran eahing rd inlde n nl a definiin n-ep b al dnam nng rd apable f neangih he mind f he eaner and eveaing mlple eve finmae meaning n a hee repe Zb me he anienera fr he adep eaher f he Zen hl.

Zib ame nea he end f Zen hir n he begnninge a aae here Bddh hi d in Chna, andhe rend f he ime e a fred b he knedge haeven hen he frm f Bddhm ae nefeed and bden inefeivene and evenall dappear he Dharmaelf ala abide



60 ibo e a rea n ae na

h blgrn mnain is timlss h wh ldsm and g Whthr th mmn f th tahng is pn

r blkd whhr hman sntmnts l r hat t whthrtahng ntrs rish r g rn ths ar al manifsta-tins arding t dds .

lwng watrs wind n th pinsits al Bddhas ng

T wrds transmitd tn thsand ags

witht a stpWith h w ars, it has always bn hard

t harh pp adstmnt taks a dad mans skll

Finaly, w ar lft wih Zbs wn wds as th bstindatn f th nar and mannr f his tahing hy ar

spflly translatd h, s that mdrn rars an bmaaind with anthr landmark figr n Chins Bddhishistry Zb Zhnk 144 164 h rd sn f ning

NOES

ZBJ 80. S J. . l n Dawn

ZBJ -d

ZBJ 8d

4 ZBJ 49

ZBJ 9d

ZB 48

ZBJ 1- 0d, d 8d-9d - 4 40d-4151

8 ZBJ 8

9 ZBJ 80

0 ZBJ 5- S T Entr nt th nnvab



Bdds 6 1

I Z 330- 37b 342-, 3

2 Z, 32b

3 Z 3233b

14 S hu d 97 n n (T S Mi)

S itm 3 nd 39 in the nltin

Z 34

7 , 49

1 , 30b

19 Z, 34b

20 Z 3-b

21 Z 3b

22 Z 379

23 Z 9b

24 Z 30b-

2 377

2 Z 30b

27 , 31c

2 Z, 3 -b

29 Z 324b

30 3b

3 S itm in th nlin.

32 Z, 3b

33 Z, 3 b

34 Z 379d

3 31 b

3 Z 33

37 Z 3



62 b e a/ Grea Zen aer h

3 ZBJ 3b

39 ZB 37-3774 ZBJ 39b

41 ZB 3

4. ZB 37377.

43. ZB 34

ZBJ 34 S em 1 n he Tsi

4 ZBJ 33 1

4 ZB 33

47 ZBJ 379.

4 ZBJ 344

49 ZBJ 347

. ZB 37.

1 ZBJ 3

ZBJ 3

3 ZBJ 37b

4 ZBJ 337b

ZBJ 3b ZB 3

7. ZBJ 39b

ZBJ 374

9. ZBJ 37b.

ZBJ 337b ZBJ 39b

ZB 34

3. ZBJ 333

. ZBJ 39b-



Zbo Bddhm

ZB 38

ZB 324b7 ZB 348b

8 ZB 48a

9 ZB 489b

70 ZB 332 S m n Taa

71 ZB 33b

72 ZB 328a

73 ZB 328a

74 ZB 33d.

7 ZB 370371b

7 ZB 327-d

77 ZB 327-d

78. ZB 327

79 ZB 38-d

80. ZB 38d

8 ZB 343

82. ZB 37d-38a.

83 ZB 34-b

84 ZB 371

8 ZB 33a, 337, 32 340a 34d, 370ab, 377d

8 ZB 32d

87 ZB 372a

88 ZB 38-d

89 ZB 387b-

90 ZB 37 1a

91 ZB 377





Zibo's Teachings





1 The Medicine of Emptiness(ZBJ pp. 323b-c)

67

h wrd tha phlds thm ad th wrlds f all thlivig bigs f th t dirtis, ar al rtd i

mptiss, ad mpiss is rd mid Thrfr h strasays Empiss is br wthi grat lghmt lik abbbl prdd i th a h dfid dsty ssry

rams ar al thigs br basd mptss. ts st that vig bigs ar stk fast hir ssry

habs, whh hav amlatd vr a lg tim ad slididi th d hy a t asily brk. hs th bddhas adbdhisatvas first s th mdi f mptss t r hmf hr srgly hd t illss

Wrdly ppl t kwig h itt f h bddhas ad

bdhisatvas, s hm frly alkig ab mpiss ih sriptrs ad mmtars, ad s ld tha thbddhas ak mpiss as th ah Thy labl Bddhism thsh f mptiss itt d hy rali hat wh thillss f th livig bgs has b rd th bddhas' adbdhsatvas mdi f mpiss has thig t b applidt. Wth appliati fr th mdii f mptiss hy

th s h mdi sbtl wdr t r th lss fmptiss. Livg bigs ar stk t ssry habis ad hr dpds th mdi f mpiss. vhss, th ilss f mpiss ariss witht th bddhas ad bdh-satvas mdi f sbtl wdr th damag wrght by thillss f mpss wld b sigh. S hw ld thswh thik hat Bddhism is th sh f mptss rally kw

th it f th BddhasSm ppl tak th wrds th Sixth Pariarh f Zrigialy thr s t aythg s whr ld dst b stirrdpad mak h warratd jdgm i thir mids thati fr m rgiay thr is t aythig, what ssry dstsar thr that a sai m Plas ivstiga his r yrslGiv that fr m rgialy hr is t ayhg wha is t







70 bo Ge e e o n

ing e Coo nedoe i Zhung Z See Wso 55 : g ves: "Wen I is beg uing u oxe I could

see ws e o itse Ate ee es I o oge sw te wole oAnd nownow go t it b e sit d do' oo wi m eeseceo nd udesndng ve come o so nd sit moveswee wns I go ong wt e ntu meu sie n ebig olows guide e ne oug te big ongs d olowigs s e e So I neve ou e smest gment o edomu less mi oin. . . I ve d tis nie o mie o ineeees nd I've cu u ousds o oe w t d ye e bde ss good s oug i d jus come om te gindsone

2 The Ligh of MindZJB pp 324bc

Whn th shap swd cms t f ts cas, th ays f

ligh lash in h sn It cts thgh n as f it wclay Whatv knd f wd s ct and cavd by it is s tbcm a vss hs is gd s f th swd

hgh h swd s shap h a cain kind f flwh nly ss it t c md: n vssl is md f h mdand h swd bad s pgssvly ind This is bad s th swd

his s lik th basic sbtl wnd inhn in th minds ving bngs hy d nt s cncnan and wisdmt cntmplat it bt st indlg in clnging bcts nninga snsy pinc wht ning ack fwing nthgh bith and dah ilsin and sffing v dpwith n scap w cld ths b gd s f mind

hs f shap facltis and sp wsdm s th lighf th mnds inhnt na t shn thgh sns faclis

and sns bcts val that bh ack alynat Whnth wk f cncntatin and wsdm is achivd ght withinsnsy afictn hy find lbatin ight within mtnalcnscsnss hy ach th ght f wisdm

f y s th swd lik this, y a bnd t ct hghdiamnds and ad All h vssls md wil b stng



b Tehig 7 1

ompete, nd mperisbe fied it seet de o ofeibtions to . Woever i oed b drop l ve i

brning vetions beome pe nd oo e ill nd immesble ndeds o tosnds of mdis none omefrom otide bese l e inerent n te ne o mind.

Ts t d o one o mkes good e o mnd teeigtfor tosnd fflion re eigtfor ondmds or one o mkes bd se o mnd, e egfotond smdis re eigfo tond ffliton.

A! Te sod s bsl no different it good se ever s ompied t bd se d b d te sod goesto rin

Tee i tre ig nd tere is fle g. Te te inetrog ten tond ges tot revi. e flse i eigt emitted en gled to te s sense obje.

Ts it s id Aprt from drkness nd lgt tere i

no seeing esene Aprt fom moion nd tlness tere no eing sbtne enettion nd bokge e letbeind stilne nd movement re otten smel nd tstere ke perme midt i lke e n ie. Wen jonng nddeting re left beind nd bir nd desrtion re ipedo ten engtenmen nd dimintion re nme itotbsne.

Yet sense lties nd ense obets neel dependon e oter o e nd depend on e oter no o eists to pode mind bed on objet s lled emiting telig gled o ls. On en o pode mind no bsedon obes so t te oitr lig nes it perfeion,n t be lled te ligt to etivit Witot revtmen t sentments of inner nd oter ve been emptied

Wit etivi mens being seled tin te feelings of innend oter. Wen feelings re emptied reli nte is reovereden feeling re born, relit ntre s lost n deion ere-fore, fo ose o n rn ing ond ings beome men of ent. Tereb feelngs beome empt itoboering to dspel tem

Old ng sd Onl en Sito dd get ot



72 bo T ea n a

fsn f e myad bjes befe me e als sad n dalyavy ees nng ese Only me amnzng w mysef.

Ts s bease s ld felw sed mpee kwledge as e bn empness sense fales and sense bes Relavywas ablsed and nelavy was mpee. Sne wasmpee ee was nng eena, s ee was n an amf ds be a bae m.

e S Paa ead a passeby eadng ald fme amnd Sa5 Te mmen e ead a ne ms gve

se nes mnd w abdng anywee, e was lbeaedfm sense faes and sense bes and e spal gsne nd and pee. Ts s alled seeng e Pa beendesandng Ts s sad n wa e knew andbe fy and ea Pae wa e knew ad e g wlbe gea.

n een mes sdens f e Pa ave s ak f e

se Tee s a nfsed ak ab seeng e Paand ndesandng e Pa A ws ey dn avd aepngsenmens as eay nae. eefe n gea sw,Cngsa sad

Peple sdyng e Pa d n egne ealyBease ey aep e nss sp all angTs, e f b and dea f nless ages

ls al e gna pesn se al ve e ny w aep senmens as ealynae, s eally s e key sp.

Be a eal man wy e name e S Paawas gnaly a p ellw sellng fewd f a lvng Onee ead e Damnd Sa sagaway, e ad n dbs.e was ly a speal man.

Wen asan ned bak lk, e Ba Mnks ewas ended wen e sn dbed e fae, e fae ad ne b apsze s ba

Y ave develped e nenn f eng e amndSa. f y ae nabe se wa e S Paa awak-ened n de nl e manfesans f y mnd





74 Zb: h La ea ase of hia

wog aowu ad ould eve epai bu I ave a omadwo eeive peope o a boa a Huaig Pleae go ee ad ee im:youe ue o beefi'' Jaa dimed i ogegaio ad weo ee e oa o

oo a e oa Mo aw im e aed: "Wa empe doyou ede a 0 ma of gea viue? aa aid: "I do ay aa empleayig o lie Te oama aid: "You ay oe io le wa?' Jiaa aid "I' o e peomea befoeou eye'' Te oama aid: "Wee dd you lea a?' iaaad "I ' o omeg ea o eye ea o e oama ad"Oe appopiae pae i a peg o ee a doey o e ouadeo He alo aed: "edg dow e le a ouad fee eie deep i e podee ie fom e oo wy doyou pea? Jiaa wa yig o ay omeg e oamaoed m o e wae w i pole. oo a iaa limbedou of e wae io e boa e oama aid pea pea gai Jaa ed o ope i mou ad aga te oama

ma iaa wa geay egeed Te e bowed eeime Te oama ad: " I ' e you pay wi e lie o e fgpole if you do go aga e pue wave e meag i poaeuly lea e iaa aed: "Wa i e eae ideaabou aig oo ad e? Te oama ad: Te ie agdow foag o e gee wae deiig e meaig o beigad oige Jiaa aid "Te wod bg aog e myeybu ee i o oad e ogue pea bu doe pea Te oa

ma ad "We yo ave oaly ooped ou e ive' waveyou ially mee e golde f iaa oveed i ea Teoama ad "g ig! Te e iued m "Fom owo you mu de you body wee ee ae o e. I wa wiYaoa fo iy yea ad oy udeood i. Now a youave aaed eeae do o ay i ow o vlageu godeep io e mouai ad by e ide o you e eeve oe oa af o oiue ou oo o e i be u o

iaa aeped uo bowed bae faewel admbed up oo e ba o depa ooig ba agai ad agaio e oama aled ou "Hey eveed ! We iaa looedba e oama eld i oa upig ad ad "If you eeomeig ee Hi wod eded e aped e boa ad aio e miy wave.



b n 75

3 Wordy Truth(ZBJ pp 324d325c

he an Grand tr S Gang sbmitted a memralbegging t e alwed t retre he emperr ewaded

m wit wenty aties f gd and the rwn prne estwedffty atte n im Wen S Gang retned hs hmetwn every day he ad hs family prvide and lay t a eastt whi e invited s ansmen and d friends and assatest sare in te enyment. Ater mre an a year, the gdwas ams sed p Sh Gangs sns and grandsns rgedhm t se p an esae fr them Sh Gang sad w d be s pevese as e nmind f my sns and grandsnsSeeing tat tey sil ave f hemselves ld feds andbildngs make my sns and grandsns wr hard in them,s tat they wi ave eng prvide fr ei ltng andd were t add me than nw makng a srpls wld st be eaing my desendans aness Mrever ifa wthy pesn has mh wealth hs wl s reded f a flhas m weah is ats ae nreased Wat's me ther are resented by everyne dnt wan hange my snsand grandsns dnt wan t inrease their falts r engenderesenment wards tem Upn earing ths his lansmen

gady smedAgain: Pang Degng was pwing n a il wi is wife

and hilden aead f him weedng e military gver fJngz, L Ba pinted t ths and asked Sir y livee panf st le, and y wil nt nsen t aept anfiia salary Wat wi l y beeat t yr desendants nlae geneatns Degng said: Wrldly peple al beeah

danger t thei desendants eeat seriy. hgh theeests are n te same s nt a ave nting tbeeat Li Ba sighed and depaed

Bth ld men were wthy paragns f the wrldy trhThe views were tis fy and enigtened

f we leaves hme d n eg r d keep seves



76 b: T as a ae f a

alve bt intead ovet peope offering and pport we are

wrong reeving wat improper. Wen we invetgate were alt ome from, t t rom wanting o wear read-made lote and eat readmade ood

o dilke ard work and like lere a ommonpaeentimen B long doe no ome down from te kfood doe not bbbe p from te eart. Al ood and lotingmt be poded b ard wok f oter peope do te workwe onme te prod at eae, and epet to go ononmng t for a long tme, to do o wio troble iimpoibe.

Old man S Gang wa an old ervtor o e Han orWen e wa preented wit gold e dd not dare eno t bimef, b ared t wit lanmen Hi on and grand-on dd not get to poe it

Sine we ave paed orelve otde te for ae of

e people and we beg for food to tan or lat breat,wo beide te for ae of te people wl onate tingo ? Tog te oferng of genlemen, pean, aianand merant ae not te ame ever n of tread evergran of re, al ome from ard work. Havng worked ardto get tee ing e are app to be genero to beaete eek o repent teir n and to add to te benefit f

we ave e name of monk b lak e reat of monk wewl rel be nable to benet elf and oter n oter lifetme we are re o wi ead and ange fae and beomeanimal We mt pa bak teir benevolent doaon!

f od Yama aep or ipper trik and or feeblegame if o an ge b w deeivng m, tn al te talkof eaven and e of te ve bleing and t i evil i

le How old te Tatgata and te age b ng to ivngbeng wt fae word?Food and drnk and e are te great dere of mant.

f o an atall etabl a firm footing rgardng teetree ten wat need tere to avoid tie and town anddwel in montan fore? Ti apple to e get pe ofmonk beae for tem enligened knowedge alread



Zb Tng 77

deveoped and vow o enlghened compaon ae aleadyopeang. Thoe who contbe o the ppo of h nd

of mon wl ely be able o wpe away the ev deed andnceae he benef.

I f the enghened nowedge ha no yet gealy developed,and the vow of enlghtened compaon ae not ye opeatngon a lage cae b hey ae able to ecte he Bddha' wodand ndeand a bt o the meanng hen pacce accodngo the ndetandngh type caled he mdde gade

o monIf hey jt ecte he Bddha wod bt cannot nde-

tand the meanng, fea hey wll bng the Dhama ntodepe a they tggle o mantan dcplne. Th ype called he owe gade of mon

Thogh hee hee nd of mon ae not the ame ndepth, none of he thee come nde the categoy o hoe who

have the name b no he bance of mon people epecand ppot hem, the wongdong wl dolve and hegood fotne wl nceae, wthot a dobt. Ode of heethee nd all he e ae jt odnay people wh havenhead: they ae not mon.

Thogh yo have been odaned ong nce have yoeected bac on he e bance o beng a mon wth

hame o not When a mon ealy ha hame, hold concome fom whot wha genne n t he accept.To teach yo have ced Sh Gang of Weten an and

ang Degong o Eaen an aong wh an explanaton ofhee nd of mon o hold holow o yo mnd andfoge yo phycal fom. Weep and wa a yo ead htweny o thty me: hen n the fte yo wl mae a good

mon Sat oday!

OES

I u Guang wa a man of La ng made Gand Tuto in etme of mperr Xua o Han ZW p 94

Pag egong wa a ma of Xiang Yag wo dweled in eo



8 Zi Th as Ga Mas f na

wh hs wf d miy grwg is w d dg h J As (6-220) d f H ds fsd ivis

frm wrf m ik hug Lig d m W 83

m h king f h udrwrd d udg f h dd SMcz 8-00

4 h "Gr w (ng an) sci h Classc sy(San S sks f fiv ssg f g if we hlm dscds d l d sx ils f bd ushrd lfs lus h ws vry ev d wss W 68 144

4 Knowng nd A wkenngBJ pp 330d33la)

R ealinate i like waer feeling ae ike ice ce i alid brctin wate i d and w thgh Free-flwing i i fndamental wtht bect and bec. A alid brcn, ene facties and sense bects ae inppin

There i knwng thee meanng, and hee i awakening thee meaning Wih knwng the dea are ndetdbut

in cntact wth thing and even thee l dein.With awakening, in cntact with thing and even nde-tand heir inner trth hat eniment and ee bec aref hemeve empt. eln i the enangemnt feeling.Awakening i mehing wih ealtnate Enangement meandalit mehng mean nene alit mie eativtnene mplie bhlene Bthesne the cnantprincple f realtnate elativit i the tranfmatin f

ealitnare Cntanc is eles and mino anfrmatin mean having enimen and being dmmed.

Th knwedge within darkne cannt vanih thedaknes hen he pah is n match f habita actnWih mint haba acn d nt ge the etter f awaene that witht depending n ctivatin ne diect





80 Zio a Ga Zn Mat of ina

dah i id impoa o popl y hy al oiby co ad cocd ad do pla fo i i hla Why

NOS

I . e five desies c be cosed s desies fo te ive seseobecssgs souds smels tstes toc; o s desie fo weltsexul pese food d dik fme d sleep. S p 3

. e bod of eit udd s Dm e bsoluteeit t l begs se i e oeess of te elm of etis te evewee eql Dmk of e tgs ZL 6Dm c be see de two spects s sucess d s tewisdom of sc ess ( te ie of wsdom of te bo of elit ee Spbh St, 664 p 6

3 e fo eemets e e we fie d . ogee e

mke p te fist of te skds o clstes4. e fo cses te skds oe t e s skd

fom Nmel sesto o eceptio peceptio o cocepiomotivo stess o coodito (cludg te pttegcivies of emotio d dgmet d cosciosess e bodmd s composed of e ve skds ccodig to te ddissis

6: Truth s ndesrbbleZBJ p 338a)

h Dhama i idcibabl if cod b dcbd, hDhama oo wold b a dcip io h ag kow ha

h Dhama i idcibabl ad ha al kid o dcipio,

mapho, ad compao fo i a o mo ha mpoaypdi.

All compaio hav hi limiaio) If i i compado mpi hogh mpi i bodl, i cao bigfoh al hg If i i compad o h ath, hogh h ahca big foh hig i ha bodai. If i compad o



bo Tng 8 1

wer hogh wer cn flow hrogh hng cn dry p. f compred o he wnd hogh he wnd cn move hemyrd hng, cn de down lf compred o fre, hoghfre lgh cn nh he drkne, cnno e oched f compred o ree hogh ree cn prodce ll knd offlower nd fr deched from he grond h no plceo p roo. f compred o lo, hogh he loh flower nd fr he me me pr from wer cnno e. If compred o he cmp flower, hogh

he cmp frgrn, when he mn wnd come, hefrgrnce dpper. f compred o jewel, hogh heyre he mo ngr gem n he world, hey do no eq hecer empne nd pervdng lmnecence of he Dhrm.he Dhrm h een kened o drgon, o lon, o gremn, o kng, o fher o moher. I h een decred gre mll, long rod qre rond

crved rgh h een compred o moon o lneo crng p o eendng o o he relve, o he ole

In eence, depe he hndred nd hond of mephorhe Dhrm ndecrle. herefore y h decpon,mephor nd compron re nohng he emporryepeden mehod of he ge hey hve reponded oeng. For h reon hoe who clng o he mephor re

mped y he Dhrm hey do no know he Dhrm.

7 : How to Reh the Pure LndB pp. 338d339a)

-he ene of recng he ddhnme o eek rh n he

Pre Lnd le n pholdng he recon hroghoyor whole lfe. Then when yo fce he end of yor fe, yormnd wholy nperred. o m know h h world he cene of ereme fferng nd h he Pre nd hee of perfec . wl e lke rd or fh whoe odere n cge whoe mnd fy eyond he cge or hoewho rece he ddhnme he world cge he Pre Lnd



82 Zibo A Geat r o h

i the open wte o the ky Aveion nd envy e completelypied, o when the time come to einqih ife thee i nooom t l in hei mind o wodly dee heeoe nomtte how hevy o ight thei wong deed m e they gotight to he Pe Lnd withot dot B even if theyhve ecited he ddhnme fo ong ime thoghot theilive, when t come ime to einqih life, if the hit ofwoldly deie h not een ogotten nd the contemplionof the Pe nd not nmiedhogh ch peope hnk

tht y eciting the ddhnme they cn ing ong theikm to go e on in the Pe ndif we jdge tly, othem o e on in the Pe Lnd i ely difficl

h on Mt L i n fi devied the eate on teNatue o Penomena nd hen ed the Whie otSociey hi w not withot eon ece if the nte ofphenomen i not clely ndetood the ie o entiment

will not e ken f the ie o eniment not oken,the clinging peception of ody nd mind cn neve e diovedSince clinging peception e not diolved, th oot o thedeie o ood, dink nd e defnitely cnnot pld heefoe thogh the moh ecite he ddhnme the piii nning fe oect of deie

Fit we tech them mehod fo mhing dy nd mind

When thogh gdl pctice they e fmiized withthee then hey e le to compehend tht neihe ody nomind e o poeion f hi ndetnding i chievedthen even if he cinging peception of ody nd mind i notyet pty mhed, till comped o odin people theye moe elevted nd enlightened

Of the mehod fo mhing ody nd mind none eqthe t hlf o Vivh Bddh vee tnmitting mindit i the qicket nd mot concie

empoily oowing the o eementWe tke hem the odyMind i fndmenly withot ihl i thee ed on oec



Tag 83

Le eeke ecite t e milio o five mlo o he miiotime gdlly, y ectig h vee yo wil come o de

td i he ly wed mptio of he etyo ody d md wil e getly leeed

Oce ch mptio hve ee leeed, e the mdtht h ecited hi vee o ecite he me of Amd Bddhd cocee yo thoght o he Wet Amd emWhe i time o elih yo ife thoght of wodly deiewl e emped wthot hvig o ppy efot Why Bece

yo hve coceted yo thoght tkg dvtge of yodetdig (ht ody d md e o poeio

A cie wothy d t compehed th ody dmid e ot poeio Whe thi owledge deveopcocette yo mid o ecig the ddhme d eeih the e Ld peope ecite he ddhme iethi I gee th o oe of them wl l o e o i the

Pe d h w lo i Y ide o Mt whe heit deved the ats on t atur of Pnona odeo ope p lvig eg detdig d he ehedhe White o Socey to le hem ccompih the pctice

NOS

P Lad i paradial ad i Wt AmdaAmia Amty t udda of t ig ad Lf da to iig t am f Amda

. t pi miay attrt ya Mu (-1) tradtialy t fd o t W Lt oiyf ay Pr Lad uddi autrip o t a Xng n wriar y a ard mo a ad Hiyua Mok pp

2- Vu i f ad Ai dda pr

do t ymui ad Ca paar wo ramir ad anmn e Lamp O I



4 : e a Gra e ar o a

8 Enounters wth GunynZBJ pp. 339a)

hve her h he ohsv Gnyn frs seherself on he ncen h Gnyn o genere he

spron If I m o ecome h eql o he ThgGnyn I wl myself ener enghenmen, n ech oherso ener y mens of he hree wsoms of herng conem-pon, n clvon. From heng o conemplon, from

conempon o ccre msery, fom msry o levngherng ehn when herng s lef ehn, ojecs re fo-goen, n when oecs e forgoen, herng s ehseUsng hs smh, nfencng hem y mens of compssonn wsom wl overcome he efle hs of ps gesn remke he ck km of vng engs so h l vngengs wl eql s enlghene ones If hs vow s no ccom-

plshe, 1 swer no o ecome h.So mong he s senses he ohsv Gnyn onyses herng o open p he ge of perfec peneron hefnmen vow s o respon o he poenl of he ngsof hs worl. Th s she mkes son n herng he essenceof her echng Therefore s no h he coness greohsvs of he oher regons hve qes h mkes

kymn sen hem ck n only choose Gnyn o comeforwr s h l he ohe gre ohsvs re slefor oher regons whle Gnyn lone s sile for hsregon rom hs pon of vew n he ph of nfence nresponse f here s he slghes evon n f hen s noecly rgh ven wh spr powes n skllf wsomeven when he f s ecly rgh s mpossle o conrveskf mens f sklfl mens col e conrve, wol lgre ohsvs lck he sp powes n kllf wsomo o so?

When ws yong seeme o me h h gre ffnyfor Gnyn ws no so. A frs I n know who heohsv of gre compsson ws When ws o oecome monk senly chnge my mn I hogh o



Zbo eachi 85

myelf I can ll pracce who cng off my harwhy

ho I c o I have o have a bal hea before canpracce? Al hoe who ha been encoragng me owarBhm were hocke an very nhappy when hey hear mealk lke h

Aron ha me, a chance o be aeep, n my leep Iaw an o monk anng n he ky o he ohea ponngfar off o he ohwe who ayng a wor. rne my

hea o where he wa ponng an aw n he ohwe a boaflle wh monk an ay people channg ogeher wh fferenvoce he ame on a o Ama Bha! A he onBha enere my ear, my ne fel pre an coo anI wa le wh an necrbable conenmen. ran qckly,whng o boar he boa b han reache when awokefrom he ream

I poke o hoe who ha been encoragng me, elng hemof he range gh n he ream. hey al a o apreo c off yor har o become a monk), b hen changeyor mn n mcore. o have a grea affny wh hebohava Ganyn, o he bohava ha appeare n amonk boy o epon he harma for yo. I a ea nohng a all, b j pone wh h han When heever epon he harma Someone n he grop a hebohava e he ponng a a onge an expone heharma compleely j ha yo n neran When I hear h, my nenon o c off m y har wa fnalyece beyon a ob

ven afer ha c off my har e o he haba efle-men of many brh cople wh my ferce nare evenhogh I ha become a monk, wa generay neggen owar

he gelne la own by he Tahgaa. I no neranh n my own mn, b wa omehng ha he enlgheneeye of he mn of he bohava of necapabe grea compaon (Ganyn) wa aware of Ah

I ha been a monk for over hry year when on he econay of he hr monh of he year of Wan (1598) myboa wa moore on he bank of he Xang Rver here





ib eg

th moiit wot too l td t wold

g Th dy gi focd mylf to gt p. Wh chd oh Slop, my ick w totly cd.Th w io th low God Plc d owd fo

th g coc of Xw flt gtfl fo hi ptitc i mkig my o l ddly gt tt.Wh d to th P Joy Pc, fcd Xwmg d md vow f hd ot com mok to h pm pth th wold hv f ito itptdhl fo l g. ow tg! Wh w ot to ctoff my hi Gyi ppd i h ody of Xw to givm pil itc igifict po tht l m gttht my km i hvy d my dfilmt pood. My tlpottil cd d dl th Pth co coq my hitmy cocio cot cogiz ly my poo wy hv mok fo ov thity y, witho ig lo py ck o pt i t hod of Gy gt volc o yo lodhip go vi t th odhittvtill tt m h child d h o dod m Sh hgi ppd i dm mok d towd o m imgof th odhitv

Awkig fom th dm w dply movd o hvfogot my wohi (d com h hv pt ipop od my pioi i comg mok. Fom gg to d t lik img of th comig d gog of thtp wod ppg i igl mo withot ig ocd th lt wt th wod popl to kow tht Xw illy tfomtio ody o Gt Mcifl Gyi dto th h i fo thi iigfict po pitiofo lightmt i lo gtd y Xw

Th vit of ym h Rod d P h lohlpd m pofodly f ti to th Pth, wil dlv himft, g h mdhi of th odhittv hig, cotmpltio d clivtio h 1 will ot hmd i Gyi hig ligh



88 io T Zn r o in

I Gui le s suitle fr thi rei rm techicee the m Str See u pp 46-47 Sud d her re he speci med scted with Gui he dhittvwh eve the uds f he wrd. See Mchizui pp 7

he X Rver is me fr the Rver uprem frmXi Y i uei Au sixt miles upsrem uth f he veris Mt Wud whch w Ts ceer wih he devted Xuwu lrd f the dr rth

rsfrmi dies Nrm hruh which hrm pper t lv eis s express f cmpi dil i mes. me f Nrm l he uddh i time perfrm rfrmi f ifiie d fferetit Nirm tech d rfrm livi es i l mes meme theshw clever wr smetime he pper t e r metme

the pper tti eiheme metime the pper t hwfil exc Thu he mifet i l sr f ws ret s i me eli l l eie ei t fd lieri Mn

]kr T 64 p. 66c Ths the therec s r the ectri ttitude f uddhist Zi hws it i piece hiscceptce f Tt frm s p f the lc devt reii

4. u s w Chu ure n w m

f he cpil i the T perid wh lered it rts f evifrm Zh Lqu immrl wh hd flurihe uder dfferemes ever sice d Ji time T he w Zh NM d hi s where u Chu received hi wsd ZW p. 45.

9: The LghtZBJ, 3

W hen he lgh f he eye hne n e r here n he r lve e n hne n nlw

efre h h le he everywhereql lgh Fr heh n ner eher hrgh jy n nger, hrghne n hppne hee nwhere hey g h n





90 Z: he Ge Zn s ha

0: Subtle TouhZB . 33bc

he ragama Sra sas Sbe oh ommniaeselighenme his saig fl opes o he fnda-

meal gh. s s ha sdes wa of hking is no sble,so ha ime and again he slip b i, hogh is righ n foo hem

In he od das a erain head mok asked aoher mok

"When o hear he sond o hae bels rom he oher sideof a wa o have boken he preep (agans lisenng omsi) How is he preep o be pheld? he monk said"(B sng he sond as) a good enr road (o enlghenme.

om hs poin of view for he bod, sbe oh ommiaes elighenmen or he ear sble sond omnaesenigheme. one sense fa is hs wa wha sese is no?

Again: Whe he foh pariah of Ze he grea eaherDao was oreen ears old he aled on h grea eaherSegan ad said Please eaher gve me a mehod oberaio. Senga sai Png asid a mmlberaio righ ow, who is bndng o A hese wordsDaon was greal elighene

he ane wohies had a saing Whaeer o oh

whaever o enoera are er roas. rel he dno deeive s.

NOTS

I Sube ouc commces egteme. te agamaSa te vrios sense med e reeed vees o elgemet. See u pp 1

e biogrpies o e td d ot pcs o eSegc d 66 d ox (58-65 c be oud i CL . d Cler Pa-hang pp 8-



b achngs 9

1 1 : Sttng edttonZBJ pp 343cd)

a l o qu ing lowgad iing,quanimou iing and iing o add pow.

Lowgad iing i only bing abl o kp ongupd o oo o mou, imy lod boand apd wi am a id pin and awou laning o on d ak pow o ai a

ading pinp. Som i al a om i budda-nam and mana. b on a ompaonapoon o a a l on a po i ompanon in Dama i ald lowgadiing

quanimou ing iniially ak a lading pnipl o oug o lmn, n ogan, n

ob, and n onoun, o pna oug o lmn oally om bginning o nd unl i no doub Wn you a abou o i you iw you bodya oud and adow and you mind a wind in a n. i no o pial niqu. you an b m and ong,oblion and ang and painul mui a naually pldo You may i ag oug al a day o wo o

day wiou aing o dnking, and you ngy i a boTi i alld quanmou ingSing o add pow ak pnaing oug o unda-

mna Mind a i ak You may u nlignmn oi2o anin woi o u o mna mainaion andmui naualy ung no an unanging a kaying a moal nmy wiou you wng i, oppi

ang blok o pa You p lk i unl al a on l o nionmn and pon o oly and odinaya oally oown W i kind o wllpow ngy,and ng you wa ou mdaion uion n a wminu you o o an on, bu wiou oug oaing an on. A momn oblion and anga no pa o om o all o im and pa a a wol



92 Zib: s t Z s Cn

a a singl mdiaon poin ndng ndlssly fo youflling you ys Suddny mindgound uss opn Bu

you do no joi Wy Wa you ad fo, you nownoun (againwa is a pial i is alldiing o add pow.

OES

Rc bddhms d mts s bow #8 # d #4

d os Eitm storis Th cssc c sors of C

l of potils d crcmstcs Uun) of coutrs ldio litmt. Ths storis wr pblc css gngn) tw usd s mdtio ms c th trm hutu scm to do mdtto pot

Oblio d sc Ths obscs to m wr

rd md · st d p i books li bhhrkd Vptth t, ccordi o Mociz pp 764

2: Sufferng s Teher(ZB . 343d

Fo os wo naua ponal i ud and oug Buddas wod a an osuion. Fo os wos

naual ponial i dp vn wn myad suffings owdaound m y a all as Hn saying U mind wl and vyw you ou a ai (fo nlignmn). on us mind wll and vyw isosuon

Bfo Pimodial Budda fo uddas aos wa no gound fo ausal as (of nlignmn:ulmay, wo was a of Pimodial Buddai do you ali a suffng wa a Wand was fo o ndiaos Af PimodiaBudda w vaious indiaions o infn popl



Zb Tchngs 3

of varou potental tey ued ufferng tey ue bltey ued wat neter ufferng nor blyrad fferentean. A for e Prorda udda, even toug naturapoenta wa deep unle e ad been drven on by te laeof ufferng enlgtenent woud ave been ar to deveopWen enlgtenet dd open up all te caual bae foenlgtenng oter) fowed out fro wn wa tefunctonng of te Proral udda' frut of engtenent

Conepate t and al doubt and tckng pon can be

reolved analogouly

3: Real Praciioner and Phony AdherenZBJ pp c-d

Cultvatng practce eaer tan awakenng to n

awakenng to nd eaer tan conrong nd controllng nd eaer tan avng no nd avng no nd eaer tan ung nd. One cannot talk about t wt ereaderent and angeon

oe wo udy udd rely on kyaun oe wotudy Confucan rely on Confucu oe wo tudy teTaot Pat rely on aoz Only toe wo awaken and pene

rate to te lg of nd ue t freely tey dpene w aldependence and take ter own tand on open ground kete on kng trollng back and fort prngng orward ortoppng tl at wll totaly ndependent

For exaple wen ead onk ng cae fro njoeone aked ow o Zen en nvetgate to te endng edately grabbed aold of and trew off

te brdge Soe of travellng copanon undertood .ng ad f not for t old frozen no Zen en wouldndeed nvegae to te end ! Dng can be called one woue t freey

n trancendng te worl uc functonng calledudd; n anagng te world t called Confucan;n nurturng lfe t calle ao



94 ib Th Lt n Mte f h

Mr adhrns of hs (hr ahings) ar lik mrhanbargs wih no mov powr of hr own ha dpnd on hpowr of ohrs hy advi hmslvs und h signboardof suhandsuh lirary aadmy sipura sudis mplor ofiial ainng shoo in ordr o ha ad div hignoran Fw ar hos who ar no swayd in fa of hirpuaions Bu if hy happn o m a ra mas no onlydon' hy da o boas o h abls hy hav arrogad forhmsvs bu hy hid hm wihou dlay. las! Suh

fows sand wih hir hads o h sky angrl fowning andglaing ull of lofy alk and holow horis Wo among hmdos no dm hmslf an ousandng disip o h sagsf on morning hy bump ino a guy wihou a fa who apshm lghy wih h hoss hammr2 hr ys show on-fusion and hy anno fnd hm off

ow an w p popl ik his o b abl o undr

sand h maning o h four dgrs of difuly (involvdin uivaing prai onrolling mind bing mindlssand using mind)?

OES

I. Hed Mo g He uded uder i e th cetHis sor i CR i te commer to he cse

A oeless hmmer mmer hed w o oe whco fse dle. sed i C to efe to te exeio o einebe b he wot ecers ee CR 4

14 Percepion and DreamZBJ 345ab

W hn awak vyon ss form whr h is form andno whr h is no Ths s h usual siuaion or

h who word Whn dramng vryon ss orm whrhr is no om and dos no s form whr hr is formhis oo is h ommon siuaion for h whol world



o ang 95

ny h wh cmrhn h Pah wh u hian f ing rm whr hr n frm whl ramng, r h faliy f ng frm whr hr frm whiawak I a car a n an ar: wha furhr cnfni hr

1 5 : The Face of nlighenmenZBJ p 345b

A mnk ak "Whn ini rrn frm ng ayhw angb knw ha h ha nra h gra

affair? I

h Tachr a Whn h wh ar cl g a rink fwin bcm ring n hir fac Whn h hungry gf hr iri raia jy H w mch h mr fr n

runk n h urm lir

OTS

I ii Yuan d 867 a the aetra teacher oe o theai trea ha. he ty o h ecte ih Day ihe ceay to ae I o the B H gahy Dj 2ad 557 agb d 80 a ii a teache,h had e h o Dayu

16 SubjeciviyZBJ pp 346b)

h ancn wr cncrn ab h way h wrl

mak an rnk an hr chif irThy wih crrc hi i knwing ha hy wr wrryingab ny n i f h rblm, n wrrying abu bhi If n fr h knwing ubjc hr wu b n bair aking lar in f an rink an T wrry abuh bjc f knwg wih wrrying ab h knwngbjc i ignr h arallm



96 bo: Te re en Me of Chn

nowing sbjct is ard to smas bcas abts avglld into scond naturit s lik o l pt ino our. nlssyo can pntrat troug to ndamnta mnd and us tuminous slfss on to da wit abits t oi wl nvrb takn out of t for.

s days tos wom t wold know as xpondrsof t at do not raliz tat t knowng sbjct s a tify fd and ostr it inordinatly and migtiy p it grow. socalld slfss luminous on rmains orvr dormant

and s nvr nfurld Wats wors ty accpt t knowingsubct as tir mastr and considr tat it ss raltynaturtat it is innat awarnss (lang zhi). 1 Alas y ar callingt slav t fr on wa coud b wors

T awarnss of an ant can ncompass t ra of a mustardsd t awarnss o a gant bird can ncompass tousandsof mils. vrtlss wn w invstigat tat ty procd

from tou it may b cald grat or smal t subjctivityis t samus t is said "Split opn an atom of ust and al t

scrptrs n t nis u fo"2 l you adof t pat yo cannot do ts . For xamp ragons prcivwit sprt snaks prciv wit t y oxn prciv witt nos sns organ varis bt t prcivng is not

difrnt limitations o t knowing sbjct can bdducd analogosly

OS

I Lan h key te i e y Wag Yagig 42- 1527) etial Cuca e te late MgTe ccet deive Mec ee lan z a e ee

ate kledge' c cal ae deved Mn 5) Yagig gave t dea e iet i te ealy a teiteet cetuy. Hee i ve Cha X etek vl 2 4 Meciu ad e at i like a geat igay culd it be ad t k? ee deect lie i t llig ' 2) ate abiiie ad ate kledge ae te ae gat e ad e ad age it' t tat ly te age ca





98 T s a Z M f n

h was nlightnd o not. I' afaid though that thwouldn't b any (who a aly knowldgab o aonabl)

On day Wang Anshi askd Zn ast Yuan of JanghanCould I ha th pcia tansson outid th vbaltachngs? Yuan ad You hav othng bockng youo now y on th ich spiitua oots of th ocan of thscptu. In on o two o biths you wll b qualifdfo what you ask

Popl th day a fa fo qua to Wang Anh yt

bfo thy can vn cawl thy tudy nnng sn't this agat o

h thid fault h opinion that copad to tudyingZn o adng th ciptus t is asy to cit th buddha-na to k bith in th Pu Landth i th ust play

ak you Can a pson with a dild ind b bon inth Pu and? Can a pson with a pu ind Can a pon

with nd half p and haf dfd A pop with wholypu nd bon th If a pson with a dfild nd couldb bon in th Pu Land ths woud b a contadiction btwnna and ality a dssocation of a and fct. A fo thida that a pson with ind half p and half dfid can bbon n h Pu Land I hav had a saying of th ancintwothis I f a pson facing dath has th last bt of otional

conciousn thinking of this wod h cannot b bon in thPu Land As fo thos who ind a wholly pu whvthy go is th Pu Land and whatv thy do is Pu Landconduct. hu is it not a gat o to think that th on actof citing th buddhana can supa studying Zn andading th sciptus

h fouth faut h a so bnd oosts who hatu oot cowing and as oost cowig and itat

th al akng all sot of noi hi opinion that thovnt of thought go agant th basic snc• thatcalculatng thought dcnds into plans fo lving n th houof dlusion and vn o so if th a wod'

I ask you such pcptiv concouns undstandngo i it action f t is undstanding what' wong with th



Zb eahin 99

veent tugt Wy ind aut wit calculating tugt?Ony ate te ancents ad ve pecks ice tugly cked

culd tey epy wt a tuning wd witut gng againstte asic essence ten all te geat eldes Zen appvedtei penetating enligtenent. t s als said nde ittnk aut it ! Cpeend te spiit and wats nt te spiit.en te ind wil pen and e iluinated S wats tea calculatng tugt? utee, Guanyin inluencesand tanss al eings wt te tee wisds eaing

cntepatin and pactice. w cud yu nesidedy an-tan tat tugt s a deect? sn t tis a geat e?

e it aut e pinin tat uan lie is neve witutdesie tat nly te sages ae ale t cu desie and nt lwt ee ae as tse w ndulge dese witut any estaint,(w clai t e) eyng n te seeds wisd any ts(t eventualy lead te t ealiatin Wen tey get a litte

galed knwedge te sciptues, tey view eveyting asepty, and tink tat te inne tut acieved y te ancientsdid nt g eynd tis ei attitude is since undaentallytee s nting wat need is tee special study But aidstte wnds advese and avale cicustances tey aelwn ack and t, and cannt act te aste in te least

ask yu Wen te ancients culd see tey cud act n

tis ainlessness yus yu can see, ut yu cannt actReally yu aven't even seen t in a dea. yu dae teel n sae as yu unde aund wt suc ig tak vainlyincuing painu cnsequences? snt ts a geat e?

e sxt ault ee ae pepe in te ee eacingswitut a ixed view any te. Studying Cnucaniswitut asteing it, tey aandn Cnucianis t study

Buddis Studyng Buddis witut asteing it teyaandn Buddis t study ais. Studying ais witutasteing t, tey lw nt te aginal scstee is nwee tey d nt g.

ask yu ave yu actually eaced te eal Cnuciusand Mencus n nt? yu ave, yu cetainly wuld nt acttis way yu aven't even asteed Cnucianis w



100 Z T G Z Ms o Cn

can you udy uddhim I you havn' mard uddhim,wha par im i hr o udy Taoim

Thr i anohr ind o pron who hin ha r amongh principl o uddhim i h cru o righoun v gainu vn hi hy do no cary much l h Pah o hag Morovr hir wriing ar broad in cop bu vagu:you can nvr nd hir boundari r ha ach hold hiown Pah and urn away rom hing h don undrand

a you: av you awand o h mind o nlighnmn

or no I you had awand o h buddha mind your mindwould nauraly hav no doub and no rgr and you wouldhav nrd ino crainy ow you ar no aamd o yournaural ponia bing hallow and crud y yo ar doubingh uddha cripur In hi a gra rror

Th vnh aul (h opinion ha uddhi odaywhhr hy ar a hom or hav l hom, whn compard

o h mon and laymn o h ang and ong, ar a dirnca h havn and h aby h popl o ang and ongim li Pi Xiu and u hi had inigh ino boh Zn andh cripura aching: omm wh a phr or a vrhy olld our Pah li moonligh hining n a carriaghir gh canno b hiddn i brillianc vi wih h uno nlighnmn

I rply: ) vn among u, om hav machd hm vnmmorial incripion and prac o cripur whavr hirngh or brviy can only rach accord wih h ra i hri ru aainmn o h buddha mind

n hi dynay wouldn ay hr hav bn non incong Lian who coud ol our Pah wih word bu darayhr hav bn w i bcau h gnlmn o ang andong conord wih popl ouid oicial cicl: oghrhy wr abl o rancnd nimn and dach rom viwmah h n o convnionalim, and rga gain and oand gory and digrac o a plac among h y owr Mindo mind hy rcd on ach ohr li ligh going bac andorh bwn wo mrror hror h yl hy bquahdill ha i harpn



i Tchin 1 0

Aa No bein abe hemee o adhee o hi yleae people hae ouh he Pah by mean of enimen hi

i ha i called headn ouh o o noh e eekin hePah by depain fom enimen i caled eekin he aeapa fom he ae' f a peon ha anohe oad beeenhee o on hich o come foh and he doen infne onhe pohibiion (aain dualiic biae) uaanee han ime he il aaken o he Pah een hou udyn Zeno eadin he cipue f you canno eabih a fim and-

poin beeen he o (eeme of ndulin o uppeinenimen) bee o be a pepeualy aeln ceeae

hee day ome monk and lay people appoach pualeache ih he aiude of udin and aein he eachebefoe hey hae een him hey fiue ha a ceain eachedoe no o beyond hi ha anohe eache i no moe hanha Once hi aude bon een if he ahaa aoe

aain no een he could benefi hee eeke o ho coudanyone ele do o Genealy appoachin piiual eachemay be ikened o pickin peache: hee i no ime o be con-cened h hehe he ee cooked o aih al hamae i he finene of he peache hi bein o i noa ea eo o appoach piua eache ubbony unenimenal concioune o eek he Pah

hae ien a ouh accoun of hee een eo unmindfuof ha he ouandin ohie monk o ay may hinkNeehele hee een eo ae pufied eli a el

a bein poion f you make ood ue of hem poon haenee no been elii f you do no make ood ue of i eiiha nee no been poion

Aain ak you Befoe a nle houh i bon hee

l l you pu hee een eo Afe a houh i bon heell you pu hem f anyone can ell il omeday be pickinup hoe and fechin he ae piche fo him f you cannoell don be oo cude o youl make ohe people ho aecleaeyed lauh a you



1 libo The Las Grea le Mae f China

NO

I. Yoa d 713) wa a a wo ad deely tudied teaoial eag ad e ata looy ad eaed deedet eigteet He ayed oe gt w te Si atiaad got aova See C, j 5 wok e Sg fEgh·

m (2014) ad te Y c (203) wee ead dowoug te age Ca ie

2 Yu o P A { 1 1 5- 1 169) wa e Yag ba o te

i tea See G 573 Yig aow alo kow a ogyig o Bo Feg, lived

te eevet etuy ad wa a uil o te geat Ca ate Huagog Huia (d 069) See G 83

4 Wag A wa e eade o a attet at olal eoo 1069076 aed at egteg te owe o e ealtate See Ca Mebao, 27-33.

5 ayua o aga told Wag A ta i aty ote at wa bloked by etal to aed by e o dy, eouato w ate aa ad i oey o be eayageed See G, 548

6 Gayi ad te tee wdo See #8 ote I

7 ei Xiu 797-870) wa a g oal wit ota i Buddi

ile e wa a il o uagbo Xy See C j 128 S Si ( 1037-1 10 1 sh 1056) wa a bilat wte ad

utua leade o te Sog eod wo alo eld g oie adaitaied lk wi Bddt See Cyi Cla, s-f Su ugp . 3-13, 37-39.

9. Sog ia ( 13 0 1381) wa a Coua oa ad eaeo ejiag wo beae oe o u Yuaag e advio

o 1360 owad He wa wel auated wt Buddi adyate owad t See c Mg Bgrph 122531.



o Tehgs

18 Approaching he Treaury of Ligh(ZBJ 349b)

03

h Bhagav d i h asu f h ga ighf spiiual pws ad wih dual accd, mad

al h pu lads appa alg wih hudds f husadsf ga bdhisavas ad mahsavas hi ams wa Samaabhada, vsal iamd asuaa, P Wsdm d f Awsm u Disim-

a f Suds Pifi Kamic Obsucis ivsaghm, Pf Elighm ad f h Gdad s Tgh h d h as f h gaigh f spiual pws Ah !

his asu f ga lighculd i b ha hBhagav ad h ga bdhsavas hav i, whil al hs bigs hav sha i vhlss, s bigs

miss h slflss lmius awass ad isad accp hgisic awass ha cgs bcs as h w midsF his as (h asu f ligh is ) h pcius asui h p gils hus h bgh jwl i h gam fh dsi bi is ps b h a ma us f i

Al si bgs wiss pfc lighmhsa h wds f Bhagav B mas f his dwm

h ais asil xpicd (lighm). Z masW f Zh Jig2 cald hm sg slavs f ig wdsad picips bsuc hi w fudama mid f sdubig h Bddhas wds ad blivg hm ad ffals alig h sipus hus w ca w ha h waslighd.

Ths i is sad: u a vvd i mial i-

pais appas b u igh h sp Wh hads da ad sag a c f h wh wll u puh salld Bhagav ad all h ga bdhisavas

Yu visid m a Lg Pi as ad vwd ci h Sa f Cmpl lighm is u adi ad ad i ul u had mmid . Oc u hadmmd i, u culd ci wihu dpdig h x



04 Zbo: Gat Mar hina

Y w abl t advanc pstam at st y ld n thtt thn y pt asd th txt and mmd t, s that y

cld ct t m mmy by ctng t y can accatly mast t by accatly

mastng t y can nt nt t thn s th ally any ds-tnctn btwn th scalld tasy th gat lght spta pws and th Bhagavn and al th gt bdhsattvaswhn y ncnt thm

y can pck thm t thn nthng stands n th way

y sddnly ncntng thm at n mdst lwngwats and wldnss clds n th cty th pach bssmspng. hn y wll b abl t dscss th flwng phass th ld lw ad th d.

w mch tm can th b s th tasy thlght sptal pws s cmplty bd at th gat snd and m thn btt nt t hav bn bn. Wk had

at ths and xnc t!OTS

I Th Bhagav d . . . Bagav a th o Bdda t oig o h Sa o Col ig 842 a-b T ay o ga ligh o iital oi h god o lght o al bg body ad

d a q vy a data aliy .

2 K o h ig 02- 02) tdd i th agogool o Lii Cha S WDHY .

3 a Boo Sg aditoally a idyll a o go th ti ad hao o t od, a i th o o Tao Qia.S igto Pt f Ta Chi'in

19. Caual Condiion for nlighenmenZBJ 350b

h p lng wath. Th walthy lng nb ank.h nblty lng scty and as. hs sc and



io Teahings 10

a as ong for immoraliy.il do y al a from longing coms aving bi

from bi coms rcs and nobiliy ovry and lo saionscuriy and as and aso al forms of xisnc and suffng,coninuing inxausiby. Trfor if you an o coss sa of suffring you mus ak boa of avng no ongingsOny n can you cimb u ono a o sor.

Bu longing canno nullify islfin odr o nullify longingyou mus ar Pa T Pa canno b ard by isf

r oo you mus dnd on causa condiions o dra youo n i l b ard Causal condions ar uly mor o all buddas acrs o susain snnbngs

Takng maks of goodnss as causa basis mans forxam bodng counnanc of a viuous rson andaving ons mannss and inss sonanously dssolv.

Takng sound as causal basis mans fo xaml mindground oning roug undr mac of a singl ord.Or ings oo can b akn as causal basis acngsof sags gra nlignd acrs good frnds andDarma comanions advs siuaions favorabl siuaionsO ls as a causal basis you can advanc dilignly bing bravand bod ling off your skn for ar sling your bons

for a n drang bood for ink o coy scriurs of Gra icl Tus i is said T sd of nignmnaiss from causa condions

oug al s kinds of causa condiions ar aids oaring Pa mos xcln is as draing bloodfor ink and coying scriurs iving bings cng na-ciousy o bodily form f a iny mosquio bis m y can-

no ovrcom ir annoyanc y ll ry o brus i aayad on so unil y do Muc lss can y sadfaslyndur an of ricking fngr i a sar ndl uni bood os and mind fls sock ill scarcyb asy o s is xclln caus roug o nd unlss yourlongsanding mind of fai is firm and ru and your conscioussciv gos byond ordinary crod.



06 o Th Last e Z Mate o hina

The veerabe Gaxiu of Tag aid of te Ze mateChuy copyg the ou Sta bood:

He cu h ki o mae he blood floHo paiful ideedHe dd it to copy the epart Spri

Moutai te.Whe the flo from h e figer had dedThe ext a complee i eve crollmog laer eeker of the Dharma

There ere oe ke him

You hould recite thi poem th feeig evea doetime the the cigig to the body il get lighter by elfce cigig o he body ha lighteed thi cripture (youited to copy) oly ome fve houad orho codit be hard to ite it ot

To Layma adeg o ig out he Diamod Sai blood

ES

Gai (82 2 a a a Jiha i Zhejiag ithay ta ag ks ad i te ey He ded iththe ha teae Shhag Qigh e a el as he

athr the le ey a e Ze M lleSee ZG 76

20: The Ligh of he BuddhaZBJ 50-c

Whe read Zh Qia tralao of the mida Sra

firt came to ko that here are diferece i hecope of the ght tha come from the head of the varioubuddha There are lght ha reach evety fee, light hatreach a mie ight hat reach a hudred mie, ad o o upto light tha reach te of miio of mie ly the ghfrom he head of mida i mo excelet beig ifite



10

On Se bend Q Xa empe uad Buddaeak e peak a a clff embed w ne cn

anng buddamage e galere wnd bak and re u n man er e e of e buddamage var romarge mal

e pa e Q curer g Senga nved e eeaer adu eure n e Sa f e Budda f nineg eaven wa mved ran dw flwer al aoundn a dream e ourer beeld Budda unenance wen

e awke e dered mage be caed n e mounanacrdng o wa e ad een n e dreamma manmage were made Befre e prje wa cmpeed ecourer ded on w wa prefe f n cnnued aer' nenn and ad cmpleed

om e Q dna o e Yuan dna wa almo aouand ea Dung me empe were bu and uned

Buddm wa repeaedl) bu up and runed all due combna f crcumance

Wen Wuu f e n cuped Se w rope wa abou d bae ad e praed e Budda frmeru ad Wen e o e bale e gave an rder o mmander ang Sne Budda dd n bring meuck bu nead eped e rebe Budda mu be a rebel

We mu deo m o wpe awa ourage ! u alle mage e n e cffae ne weer gea r malme w derun In me cae fragmen f bde ead reman fae r arm maed and ng ere jumbedogeer oe wo ee are addened b

Aug am no uckwed l dae rel n e vngprual ad e Tagaa W a bleng receved n e

prvae rm o enuncle Cang w wm ormerl areda emage vowed o epar e One e enunclegrandon named an eard f m word ad vowedo vlunee mef o underake pre

Ala e Q courer erved e budda Wuu oreem down Wa erved e budda wa mnd wa oreem down wa al md Ued well e lg of mnd) ow



108 Zbo Th a Ga n Ma of ha

though ten thousand geneations n the oppsite case theevl ils spae the evil epute wil not be wiped away until

space itself s destoyed. We must be caeful with the ight ofmind

Moeove outside o mnd thee is no buddha outside ofbuddha hee is no mind When senimens of mind andbuddha· dissolve, the etena light is eveaed aone and heaccepting mind gives its own sancion his ght has a seveny-foot maniestation and t has a hunded mlion foot mani-

fesation It also has a manifestation that eaches to nfinitelands t is not that the paths of the buddhas ae difeen i isthat the vows they have undeaen with causal onditions aenot he same

aiyn has come befoe me who am a ma of east west,south and noth who come and go with no fied pattenSo I have povisionally witten this to beuea to him that

he may eet hmsef in hs wok

OTES

i Qian: a entra Aan orn in Cna e oed at J anye(ankng n e id-trd enty ranaing Bddt et aongte te Valar tra (T 44 and e Aida ra T 6

Mt e n Jang inyi a ity in oteat andongn te elt entry t a a one o ltay onit beteen teJin to te nor and te otern ong

Mng engao lved in te i enry: brote ereiliay governo nder e Li ong ege and te aiy reanedpoinent nder e Qi regie i replaed it n 49 W p 649

4 W a te ot on o te onder o te Jren Jn

dynaty Akta o te Wenyan an d Ater tang Kaiengte ong aptal in 26 e Jin n beent year etabled teirre over nor Cna and ontned to p iiary pere on eoe ong W a knon or poe n ar and ledany apaign agant e ong. W, p 262.



Zibo Tahig I0

21 nering Through he Sene(ZBJ pp. 35c·d)

W i One Mind unbn, beng nd ningne re nin ppinuch le i ere peeiver

Even nce ne ind i brn he ix ene cule reledy prvided. i n pble hve enry (n enligh-enen by bndning hee herere when he peecedpeple expund he Tecing hey y expn i wh e

ngue, h cn be eneed vi he er, r hey y explin wi he bdy, h i n be enered vi he eye Ungee nd l he ene uie rding e urrundinghey pen p i ubey wih cnn pern hey ke ini vel

i being , l hing re e rk e Thg 'ng brd ngue I d ng, deep eeing weing nd

chdng, hrn re nd ree beuy, gwn nd cp rend uc, dru nd lue, drinkng, eing ex, rig ndwrng, gd nd evil, he lh wepn e r dne,ilen iy re niy rbn qure Wheer ne henry r de n depend n hw ne he (Bddh nguein l ee )

Wn Li - ( 1 53), prng, hid n, eeven dy.

The evening un i n he pekve ke rzen bluehe epy hll i like irrrhe ind eye cer nd edy

J hen M i ce in de rl bw nd d (repr h he nk in chrge vegerin e d pken

expunding he hr wih he bdy he eye n er nd expunding he hr wih he ngue e er cn eei ncnciuly e ee nd very hppy nd id: Indeedi n be id h y dicpe knw hw lk!

On h i in ve ken up he bruh wrie hi dwnin rder enlrge upn enng.

k



bo: The Ge M o Chn

NOTE

I he gs g r gue Oigy e f e hiyw uspis mks e ud is me e ke rersese s syml f he iversiy d e mifrmiy eehig f egheme G, 80 es Wu y ( 4e ehe f uwu grder h A e dds fe e es e sx gees rhs d he wrdseghee ehes she hs ge Oy f y rege isgue wl y e pe f gre empyig e y wl syh mus rives d e gre eh e gsses ees fress e . If yu hve regze his guei ss ms pey empyg yu g eeivig yursel

22: A Dream a DaybreakZB, pp 35d)

Te ge ebed l by to peet teeyd ogdog. Te et ee ded gudg

pple t to d off demo d otdeu ete ody o ge you do ot moe out

om t tee tp of teey ogdog delo,d eto fom ely ee f you e ome ube

peepto t ot te oet b fo egeme).Teefoe Ze mte Hu of Ytou d: Jut ompeedte gudg ppe fudmetly ee o e Dm.

Te ye e ome d goeBudd f y. Tetudet ey ppe. Eeyee te oe fok togeted folo te od bbblg ofo. f tey eoue dept tey bg up eo of te Ge M g Code dege te me odg to te bbe: ee you ee e Bdd ome g, yo od l e o py temout o mu te oe fo de of mll ute

Altoug t o te me o l you uded temte tem of od?



Joy in heaven ha an endSuffen amon human i inexhauibeA hunded yea le a deam a daybeao dependn on wain up o be empty

OTES

l l

I Ya 828887 was e te great a tees, a se Des a aja (78 86) ad a ew stet wth Xeeg

Y See B ases 51 ad 66 a gahy , 1 6 aB, 455-56

23: Discipine Tha LiberaesZZ-ZBJ pp 352d353a)

Food and ex ae he ea deie of human bein Theefoe f people can cub the eat deie then they can

be told about the path of upeme enlihtenmentBut the ea deie ae hade to conto han poionou

daon o wld tie Accodnly nea he end of h fethe Buddha wa aed by nanda, Afte the Buddha demiewhat can he mon, nun aymen, and laywomen tae a

thei teache The Tahata commanded Afte my deceae,a thoe who ae my diciple houd ae the compehenvedicipine of bein libeated fom all attachment rmok$0)a you teache f you can do th hen it wi l be no diffeentfom when wa ayin n the wod.2

iewin thin accodin o thi ince we ae Buddhadcipe how ould we dae not o uphold prtmok? hee

day we ae fa fom the me of Buddha. t i not only themon n emote hdeaway who do no folow method ofdiciplineeven in famou Buddhit cente they dont nowwhat prtmok$0 How ad!

When one mind pue and cean, he oo of diciplinei fundamentay leaned When one mind i empy andtil the wate of concenation i fundamentaly ceaed



1 1 2 ibo e s Grea e Mat of Cha

Wn n's mnd is torougy ilmintd t ligt f wisdmis rond nd full

A mmnt f ngt, n unlld for fod wnsswt w l nnt dsplin, onntrtn nd wsdomr ost in duson nd bom rving ng, nd gnnFrom tn n, from birt to dt, from dt to birt dtftr dt, bit ftr brt ty wppd p ontinuoslyin t wb f tir dds, rising nd fllng witout onstnywring sls o slls o ftrs r fur, dv's p r

umns lts myrid nds f suffrng nd plsrr ll lld ignorn Ts t sying f y submissivlyflow ignorn, you f nto t vrous stts of bingIf y d n sbmissivly fllow t stts of bng r tff s bng so, tn ignorn nd wisdom r lik onnd t sm ingr bing rld p or tndd

Wt gt ll oms from my own mindow ould I b

sing som tr powr? I t dpnds on wtr or nt tprsn n ustin s wil ing I f ty tmsvs tully grt dvlp t mind f nligtnmnt vn y ignorntpol, wo jst know o dink w sty, wn ungry,nd f ttrtd to t ppst son ty iv twlng mnd tn ty n us tis t disvr tt body dosnot xist nd mind is only nm Wn w librtd in

rspt t bdy nd mnd, dvrs nd fvorbl sittionsnd l t myrd dffrns ll mit t ligt f r wnmind At tis pnt tr is no pl to put wisdom' muss gnorn'

s do know t tr n ignrn pl or wspoplit's ust mttr f wtr or nt ty dvop tmind wilng t ln nligtnmnt) us vn knwldgblpopl, if ty v nt dvlpd t wiling mind, nodiffnt frm xn oss

o tos psnt r I sy You sold no ngr dssswt yu v don in t pst Sin yo v ldgd you-slvs to b Bddist monks yu must tgr onr tBdd's mmnds Rfus ntt wit wmn nd dntlt tm ntr t monstry Wn wmn d nt ntr t



Zbo eahig 1 1 3

maey, e arace virue wil be pure ad arreaciad e eam ad e wl em l e dead will dbi i d place ad e ivi will e al d ue ee are e lie viai Budda cmmad edead wil a urer ad e liv wl peri

e eac ad every e yu pree ere e kw dad bad: yu uld ake prtmok�a a yur eacer 'be lay d eave a eacy eri r laer

T e aembly mk aue Sa Si

OES

I Dicle tat Libeae e te r iciie prtmk$aea trggg iberat' ibea i evey arcuar'

SY . 1 . e prmka regati ae aid e ecda e raajla Sa (21, w a te rt�a Sra.S 266, 5

2 ea te e i le, te udda wa aked by ada . a cee te Mahparra Stra ( 5 SeeMcizui, 25 08

. Dcile cceta a w ee are te tradial

tee tue' ddi SY 8.

24: How and hen to Travel(ZBJ p. 34d)

Yu wi ave er pace i i realy a d

Traci i back acie me al e wbecame ea vee e ama i ei w me, e did cme r rm rave e de ravel all ve e ae eieed eacer uderr ude er amme ad i i mpbe becme a vee

everee yu eed alway avel ad eve ay



1 1 4 Zb: h a Gea Ze Ma ha

anyhre nor houd yo alay ay pu and nr rael u go hn you hould go and ay hn you huld ay

Whn hould yu g Mayb hn you ar eaing yourl and dllng dy hn yu ar indulgng yur nimenand giing re rin your dire. H cud you ay andn g

Whn hould you ay Mayb hn you ha m a eacherih ringn mhod a prual riend ho li up hru corrc Pah coud yu g and n ay

rm your ipn yu cnidr h cnun ordynangemen ncompable h h Buddha harma youplan abandon hm and e lhre Li do yu nha Buddha Dharma and orldly hing ar xra ha hanohing a al do ih your n Br ac he conuin,urn yur had arund and rr yur bran, and ee ha ulimaly Dn ard i o a orldy nanglemn and

don grap he undrandng o i a Buddha Dharma Aera lng im yu l uddny ha inigh hn h r rdubld

hugh yu h o go raling n o your eingmind do no ca i hough ind o obc angl nconuion, oday in n dirc mrro in anhr, runningouh and running nrh, ey arng hungrly mind racing

on and n uni yur hair urn heyu l ner uccedYou mu pre dn he cloud and ca ade yur liA you pa hrough diicule and dangr you ac mub i ca iron A you ncouner pleaur and y yurmnd purpo mu be made o pure el Mind don' rachobjec bjc dn reach mind. you ar l hi yu arn ome meaur ualied ra on oo

25: The Value of AdveriyZBJ pp. 358cd)

Th oring o mind ha n conancy conrolling hmi up h pron you conro mnd h he por o



Zibo eahig 1 5

t at o do not pa atnon to s and poft If oontol mind b man o sss and profit, o do no paattntion to mani and igtosnss raing ba wat tat from tog t pod dffrnl, ntr tpow o at nor sss and poft is bond ons ownmind. dvrgn is in wat t will is plad on

Wn t powr of t at ontrols t mind vrtingi a stppngston vn bng obbd and mratd. Wnss and proit ontro t mind vrtng s a a o

alam, vn glor and onor Wn a of alarm distrbt mnd, spiri s awa robld: al t mo so wnon obbd or mistratd s a prson tding Patonidr t bst l to b in nwid for sitation. Ifon dos no awan amid ti grat good l, bt ratroat along psing objt, ti s alld dimming t mindA prson wos mind i dmmd, vn f in dal ona wt

sags and sants, is no diffrnt fom a blind man wo tns t dad of nigt vn tog brigt sn s abov i ad

Gnrall, if o s dont div mnd, nd of sf mnos and wis Using lminos and wis mind, wno ar plad in nwid for ations, t ar li rmnantof now natrall mlng awa n ping. I dosnt tarasing nd pting t art opn to diprs tm.

T Boo o o sas: ston o anotr monanan b d o jad. f o jad to t ad fominga vl i dingl diffilt bas bo a smoo andrbbing m togtr a no fft. s, wn o arplad in a dsrabl tation mind and station ar botforgottn Sin o forgt o los awarnss Evn if oav a srit tar or pirital rind o giv o ilmnating

nrton mot onsntosl, o nvrss fostr tabt of ovrfamliarit. On t abt o fam arit is formdo a li a favorit ld wo fl no aw toward is parntf t mind as no aw w dos rspt om fom Witorpt, witot aw ow an tr b an bnfit

s it i sad: Adv sitatons a a spar n ora. avorab itation ar an arrow in bak of or



1 6 ib h La ra Z Ma of hia

had Th par in your fac i ay to dodg Th arrow in thbac of your had i hard to dfnd agan

M orovr h worldy way mor and mor dclin Fora ong im th tradition of nighnd achr ha bndcrpit and moribund Strc tachr and piritua frindar not ay to mt f you ar abl to u unwihd for ituaton a your tachr and tppingon whrvr you gothr ar trict tachr and piritual frind

Emotona concoun floa and inth four lmn

ar addd on and rippd off If you can lt h ght of widomappar alon, mpty and pacful, you rturn o h ourchough h od tcng point ar hr if you do not ncouragthm, how can thy do harm

To Zhongf whn c

OES

Te ne anter ntain an be e t ae i r te ai etry S n #18 te lat le e endana

26: Adaptable Compassion(ZBJ . 3

G nrally popl pay bac thir parn virtu by mangoffring of ood on prcribd occaion But thy ar

ony incraing hr bac arma Worldy convntonalpop ar bnightd and blnd it i alway hard to xplainth tru prncip to thm

Tmporariy going along with thir cuom and practicto ma thm happy th ag worthi rali tha thr habitar not aily changd roviionaly floaing and iningalong with thm th ag u nnr truh to cut away thirnimnt, woring in h hadow cry tamng and tm-pring hm Aftr long ffort th powr ufficint and





1 8 ibo The ast et e ae of ina

he meas b whch seie beigs g wg s meha dese f fd ad d ad se Wh ppe se hebecme gd fe f d achee he ppe sef hem he becme fals beig fals wha he c shig b sffeig Wh sffeg he sp s agiaed adalamed ad he s is ed psde dw

le d pepe ealie ha befe age ad j aise heae he same as he bdd has ad acesa eaches f he gwg wh age, he becme asas f he g wg wih

igace, he becme amas f he g wg wh geedhe becme hg ghss he g wg wh ei, hebecme helbegs eas ad hmas ae s b meas f hee ies ad he fe peceps These ae he scalled sxpahs'

Neeheless a dea wh des awake ca becme ahma A hma wh des awake ca becme a amal

Wh sch a ide as wld be impssble fhem e hei e sae wh sig he wae empiess wash hem awa

Mee hee ae hee kds f awakeg csde ews ad hghs, cfsi de he mplcf sese bjecs ad fdamea gace A wh bdad beah ae gil hese hee ha's w he d

aai he Pah f he sages The d peeae eh, he d fse phemea, ad he d ge hesbe wde f he Pah lf he peeaed ie h, hewld cmpehed wheee he g. Wh fs phemea cld bsc hem Wih sble wde, he cldecmpass empess ad exisece wih geg eagled hs wa eadmade sble fc wld be cmplee ieach ad ee e

We pepe da hae a emeds accmai f gdad elhe ma f self ad hes is high Whe hgsg agas s we ae ageed ad dspleased Whe j adage ae b, he sbsam f lmi awaeess isbsced Oce hs pedesal f awaeess s bsced, whewe see m we ae deded b m ad whe we hea sds,



Zib � Teahin 1 9

w a dudd b sunds.agant and ful swt and bitt ug and smt t

sadws lis and dislists a a ms nwldggnatd m sns bjcts. Sinc t knwldg is dluddit gs wng ging wng t mvs awa fm alt Tn und ligt is fagmntd int t six cnsciusnsssOnc t bcms dscminatng cnscusnss it judgs tbd t b t sl. Dudd b sxual attactn incasd bdsis f d and din t wavs f sntimnt fld t

wasng u alng int impmannc. Ts cats all sts vi manfstatins in t sul's cav fals maginatins. s cannt cv tm t at cannt ba tm up Tidup in t da f tna ags canging psical sap sngand sning tug miad fms t bitt sung s indscibabl. f ppl a bittn b msquts t squimaund and a nt at pac t a ts suffing and

ti minds man nmvd can t b cald t mstluminus f bings

n ssnc all suffing bgns n nt awanng. Sinc wd nt awan w t s n (pmannt) psca xistnc w fasl cling t t xstnc f t bd. W tis n fm w as pciv t xistnc mnd Wnw s tat bd and mind xst w a nt awa ta t slid

pats a t at lmnt t liquid pats t wat lmntt wamt t f mnt and t mtin t ai lmntw a awa tat snsatin dpnds n bcts tat cncptndpnds n snsatn tat cmbinatn dpnds n cncptinand tat cnsciusnss dpnds n cmbnatin. us wstubbnl cing t t pcptual pnmna subct andbct.

f t is t last tansgssin at t cucal junctu fdat and bt g and disgac gain and lss tn tmind and spiit a in panic and cnfusin t ai stands nnd and t bns a cild Tis is f n t asnt pblm s in nt nwing w t tun t sid pas t bd t t at lmnt t iquid pats t t watlmnt t wamt t t f mnt and t mtin t t



120 o h a rea e Mase of hia

r lnt runng snston to th objs onpton tosnston obnton to onpton nd onsiosnss to

obnton I you n fftly rturn h hn nowknng bos wknng

Bt tll t h ont of orrt rtrn utywhr r wht w norlly ll body nd nd f yo npntrt through to ths you n trnsfor th yrd fltsnto blssngs nd hng dshrony nto hrony hnth body flls l o sp without ftons nd knowldg

nopsss th yrd thngs wthout hs hod o ontplton uss ptnss s th rod

s th frst stp on thosnd il orny Eptnss s notnightnnt Enlghtnnt s or originl o But sywhn th prodigl son rturns ho whos fily tun dosh sng Ah! You dont nd soon ss strngh to trith wk of lp hr's just nough light to spr to lli-

nt l o sp

o Yungng

28 Dreaming(ZBJ pp 368bc

thr s tlly no sl whn you sp wthot dringwho ontros th brthing? yo think th s slf

whr is it Wthout knowng how yo drsuddny youdont know whr you r

You ust thoroughly shut of th yrid ntnging ussOn ont, tn thousnd yrs tn thousnd yrs, onont. ind ot whr yo r only thn n you dsuss

this ttr propry yo o whn your nhuss is hgh and l whn

your nthi rns ot nd wnt to judg this tt wthyour thnking nd though you y ndstand littl lln l t s lik stng nt t th wndn xtion thtths nohng





22 i Th s Gr Ms f hn

eig ae exemely eed y geat an and ain ee aed lak a Z u 94 qoed G

29: A SwindleZBJ, pp 337

M

n do no know ow o ak ss ipoan andak sls gra us r ar no lngs (o

i) y won go o Sin y do no ak slsipoan ings bo poran and ir own sa obing bos uniporan Sin y do no ak sls gra ings bo gra and r own sls boino us y os ir poran and granss andap insad riia and inor wiou using .Al inrnly possss ul asur o s ipoan and

is granss no ar wr old or yong woy oroolis. is us a ar swindld an ld asray byinsignian puion and py proi supriial glory andsubsana soial saus. undnal lig o andry pson sins roug pas prsn and uur

o M a isan

30 Back to Immediate Awareness(ZBJ pp. 37

T nd lig s oginally prooundy ar M akingings subly wondrous i as no nangns

Arbrarily produing knowldg and iws popl os

a pu iluinaion us y onsousnss siks oor ar onsousnss siks o sound nos onsiousnss siks o s ongu onsiousnss siks olaor body onsiousnss sks o ou and onpual inds onsiousns siks o pnona y runa objs and low ou orr oging o un





14 as/ Oral Mar Chna

3 1 : Life Witout Entanements(ZBJ 37

0 dina eoe know o value ie bu he do no knowhe mean b which o nuue ie heeoe he ae

enanged b ePeeced eole know ha he wa o nuue e i baed

on bihene Thu he can look on bh a unbon andbe bon whou bih bon wihou maeal enanglemen

a! he ee ae enanged b om he ea ae enangedb ound and o on he mnd enangled b he even eni-men (o ange adne ea ove hae and caving) andhe ve deie (o igh ound odo ae and conac)Sil eole a M whoe le have been ha and wihouenanglemen. ie do he ealize ha he one wihouenangemen ha been enangled o a ong ime aead

n um h i becae he deie o odina ele ae ongand hei i beuddledhe ei in hei aul unawaeo hem he odina eon i lke a dunkad ling in a mududdle omeone aoe hm and a hi md uddle ino lace o be lng down in he dunkad glae angiand a hae nee dunk alcoholwh do ou lande me

hee da he whole wold ue om he dunkadlne How can ind one who in' dunk o alk wih?

32: Urency(ZBJ 37

0 ne hee wa a monk who had en hi whe ie wokingon he monae' emanen endowmen and had

u o acicing One da he wa aeed b a demon emahe monk aid Pleae eo o aa ha lead o evenda o acce ae whch wil de wihou eenmen'The demon emia aid ou eue i ganed wilen ae even da Ohewie wil eun immediaelhe monk wa allowed o acice o even da ae he



libo Teahig 125

emn emy cme bck cy u e peiu geemenbu e mn cu n be un

! Bi n e i inee ge me i mnnce enegeiclly een y, n een ne eee m cu n nyng bu im w muc e cule enin piie n e pce nu ceinm im

u pepe e genee e pin ece ee yu nen nce enegeicly i n ece

mn en een i yu ecie e ee een uney i wi n g

33: The niversa Lih(ZBJ p 37

n u lnguge Vicn men ig ining eey-wee. e lwy ken i e Snce i y

e ig ne eeywee in l plce, men eeyingwi bl n be i nee n nn n wiin i ligwee ing ping, wee mng l

w en e i ppen wen e en ei2 inuenceem, e cceiic ell ppe S i ge ug e

u plne exence unil e bunue culcnin inluence em, n e by e gppe Tel me wen e mk el ppe ulimelywee e by e g Wen e pupe n gl e g by ppe wee e e mk ellI yu cn pick em u, i yu cn ee ug i en emeic piiul lg mee nec e n yiel bi

e T g Vicn Nw yu e king e ge w un e wee eunmenl Dm wiin n m u yu cn pipen i m u, en ene bec e n ingpin yu cnn pl i pen en i wi l n be ey un e weel e unmenl Dm





Zibo Teahg 12

demo emary ame bak o arry ou e prevou areemen,bu e mok oud o be found

A Br and dea i ideed a rea maer Ti mokadvaed enereially for eve day ad even one a everea Yama ould o do anyin abou m. ow mu le oulde aernaion of polarie in e proe of aural reaomold m

ou people ave eeraed e apiraion o reie a veref your ie o advae enereialy i o a deive a

i monk en eve f you reie e vere for even undredday wil do no ood

33: The Universal ight(ZBJ p 37

n our lauae Vairoaa mea i in everywere ' ave alway ake o ear. Sine i ay a

e i ine everywere al plae i mea a everyw blood ad brea i never for an ina o wiin i liweer ii or pin, weer movi or i .

ow e doe appen a we e e evil2 inueneem e araerii of el appear? So i oe rou e

variou pae of exiee uil e buddanaure of auaodion iuene em ad e body of e aaaappear el me wen e mark of e appear umaelywere i e body o e aaa? We e purple ad odof e aaa body appear were are e mak of ell? you an pik em ou you a ee rou i en emaei piriual li o mere ne doe o yield a b

o e Taaa Vairoaa'ow you ae akin e rea vow o ur e wee of eudamenal Darma wi a aom o du f you a piope i aom of du, en ee obe ave o arinpoin f you ao pli ope e i wil o be eay our e wee of e fudamenal Darma



Zb Te a Grea Zen Mae Cna

NOES

airaa e Univeral Ilinat appear i variripte. n te Hua an araa dwel n e ea thet reay: h liht hie thrh a wd nd hpre e exde nte niraya dd a teah in all wrldn te Baha Sa aaa r h Lt wrd ed ta and kyani dda the thad pealwld rrndn ade ea pea-wld ta i wrdand in dda eahing n he. See ZG p. 5.

2 e en evl: hree he dy (rde rey and exaexe te (ae wrd diy a are wrddpli wrd win dienn and tree he ind reedt ad ae ZG p 49

34: Recovering Lot MindZB pp 37377

f ou a al o find ugn n oing os mind ' uou do no knw w mind is, can md acuall b

cod f ou canno disco w mind s n mindcan n b known

f ou wan o co mind wiou fis nowing oumind, wond i in wa ou a cong is acuala mind a can b cod o no us w al a is no wa in wold o b abl o co mnd wiou fisknowng w i is f ou l a cickn o a dog g awaand ou wand o co m, if ou did n know w w ou could n co m no ma ow manims ou cald o m

n gna, f ab of using nam u onfusng maning is no smasd n ad of accua masing maning and ning ino is spii is blockd

Moo mind canno b soug in ms o in andnonisnc ow can b acd in ms inna andnal? Wi s psical bod a apas bo us f



bo · eag 27

h had is pickd th had is awar of it if th foot is prckdh foot is awa of t and so on ovr th whol sfac of thbody th ihtyfor thosand pos of th body wr aat onc picd by ihtyfor thosand ndls thy woldall a onc b awar of i Bt if thy w vn th thicnssof papr away thosands of prcks wold not b flt

s this awarnss acaly or ind? This ind is ony awaof th idiat physcal nvironnt it knows nothn ofwhat is byond it f th s is ind th sns is car ha apartfo th physical body thr is no awarnss Whn hs bodydcays dos ths awarnss actaly dcay alon with i or not?

As fo th noton ha it dos dcay aon with it h bodyhas for and hs s prishab and dcays Bt ind is fndantally forss so xisnc and nonistnc cannotxhast t ow cold i dcay alon with th body Sinc itdos not dcay folowin th body pon dath how cold ib hat bfor dath it is only abl to ncopass th diatphysica nvironn bt know nothn of th st? Analyinthis in principl i t wil always b hard to coprhnd A anof old had a sayin o only s r ind not basd on forbt vn fals nd s not ncssarly basd on for

Whats th rason for this? t s bcas if w sk indnsid or otsid t is nowhr ow cold sothin tha s

nowhr nsd o otsd b basd on fo? hs w know hatth ost iporan point in rcovrn los ind is fst toawakn and ndrstand that fals nd has no ssntia binhn what has drawn s on and invild s cannot by tslfcra a rativiy thr btwn s and it

Ah hins and slf hav nothin to o back to Who lostind? Who wil covr it? Rcovry and loss oss and rcovry

if yo can pntra throh this ts lik findin th nosrop whn hrdin an o Yo can ad t to th astrn fldand yo can lad it to th sothrn ld Aftr adin it arondfor a on t it bcos pr and thn t can b ahrd inor lt o athrd in and athrd in lt o and t o

Givn that yo hav th wl for lan it wold b isadin to dvot yor abiltis to sothin s and not to



128 Zibo: e t et Zen t f Chin

tis (sud of Mnd If ou ave clearl understood ts Mindten ou can be a Confucian, a Buddist or a aois. If ou

do not undersand tis ten ou are not a rel Conucian ora real aois or a rea Buddist You sould work on it !

o Mr Mao and Mr Wu

OTS

J L mid: e rae me rm Mecus 6 A I "Beelee n i e mid f ma igee i e ad fr maT aad rad ad fll e i mid ad k eek i ameae peple ae a ke dg a ge e k lk fr i B e ae a mid ai ad e d k k fr i e a f Leaigi e er a eekig l mid

35 A Talk to the Assembly on New Year's EveZBJ pp 380b38a)

Everone toda is te last da of te ear.

n te coor of te plum blossoms

A new ear is addedn te sound of firecrackerse od ear wanes

ask eac of ou to stll te mind linked o objects and truear tese lines spoken b Ciun.

n general people do not consider birt and deat urgente are busied, pressed on interruped, scattered and blocked

b concerns over wealt and rank.Among umans, te pnnace of wealt and rank is e

monarc Among te gods, is te maevara e supremeruler. But wen ter good fortune runs out and te signsof declne appear ter reinue departs and teir majestdwindes. Wen te demon of dea appears before tem of



ibo Tahs 9

course the want to act the master forcib but ater enointheir fools paradise for so lon, what can the do about uneel-in impermanence, which directl summons them to depart?When the reach this point in time, the are no diferent romthe common people

Cun saw rht before his ees feows who ather toetherto sharpen ther teeth chattern about word advantaeOne and al the whol focus ther minds and wils on successand fame and weath and rank as the ultmate standards

onin and dreamin o these the wl not stop unti therdesres are fuf ed l n the ast analss, human monarchs andthe rulers of the ods are ust modes o ths sort ow muchthe sufer as the exhaust their spirits pursun the waveswastin a whoe lfetme

here s another sort whom wealth and rank cannot trapWhat the cherish is a sense of ease and reease so that the

can mod their feelns nto somethn loft and noble ttledo the reae the mitations of this Amon ods andhumans, none is more ree and at ease than the sprt mmortalsridin the wnd back and forth, the travel ten thousand milesn the blink o an ee whatever ther minds turn toward,everthin is as the wish But one da the reward (of this fefades awa and the snk down into brth and death Amon

al ther former spiritua powers and maica transformations,rom all their faun freedoms, there is not one thin to relon Accordn to their deeds, the are subject to sufferinjust lke the pis and dos hus the repa the debts of therdeeds

Everone snce ancient times even those wth weath andrank and those wth freedom and ease have all ended up like

ths when the meet the ast da o their lives Concernin thosewho are poor and lowl and those who are harried and pressed,what more needs to be said? his is the pattern of suerinand o within the triple word

What's more, all of ou probab do not know that thereis also sufferin and o outsde the trple word Does eveonebelieve ths or not? f ou sa ou do not, how dare ou



1 30 Zb: The a Gra Mar Cha

o beieve Buddh ue odvk u o he couio o peepio d houh

compleel he e oeve ee o he impue phicl bodWih he ix pevive poe he ee ihou co-ivce b me o hem he diecl co bieThe c che hei bodie d phic meup heih hi o biul jo

Ye vk il hve he ouio o he muiplicio ee obje d udme ioe o i hd

o hem o void he che o bih d deh. Sie hehve o e ompeel peeed houh o buddhuehe become duk o he loud ie o iv d ioc ih pheome e blocked he e ike died ouik ike ded me hi o uei

So hi i uei d jo ouide he iple old obu buddhue o h oe doe o e he ue o

he mdhi o ue iv Ho muh he moe bloked oom buddhue e hoe i he ipe old ih heimell phil bodie o deou d ile, d heicz upidedo epio kii oehe hei kmho lo o he o d dool o elh d k

ou e el ello ih blood ude ou ki dle viio i ou ee he ou he o hi kid o kou ce ill e ho d ou i expeiece iih ouil eek o epe om hi p. Eveoe o ou homehi h i ve odi d ve peci i ju hou ouelve do o ko bou i Wh i i ve odiBecue l peope ihee hve i udmell d poeul edmde ' becue i i locked up d eedb emoiol ocioue h ou do o e he ue o iWh i i ve peil

Wihou evi hi mell impue bod ih ihihi e o he km o icio ou eee im mido ih Bve d bold, ou dve eeeil pio eio o i d lo de d pie vihieved hi ill poe ou mee ue eliheed eched ih ihod mid ell hem he ieio ou



ibo egs 1 3I

harbr. h l crtanl nt sprn r t snct. har s t pn t t mhds fr fndng a ng rad.Accp thr rds drctl: dnt tr t fgr thm t dntprtnd b ntl gn and mak p bgs pnns A nbrn babs nl thght s f mlk h dsnt kn hthrhs mthr s gd lking gl, hig ranking r llFls h std n mst b lk ths. In sm, th psns nt gnn f hs hat s nt pr h ll dfnt n bab d ths thngs.

f ha acal accmplshd ths knd f nnr qatt rslf t r basc mdtatn sang, and kp rkngcarll and cntnsl f das and mnths nl t appasclarla sngl nbrakab alm hr th barrrs fsntmn ar ct f and cncpal cnscisnss ds ntprat. Whn arr a ths stat, hn sach rhart nt a bt hat r can b nd, mch lss phscaldah and brh.

A ths jnctr, gathr r sprtal nrg and g all adanc drctl tl l rach nghtnmnt f d nt rrat rm r tr mnd all th bddhas f thtn drctns alng th al th clstal prs l srlfl cmpassn fr and hlp n msts asSddnl pntrat thrghh grat rk s cmpltl

accmplshd. Thn ar fr t kil r gi . Thr snthng t prnt rm achng ath and hgh rankn rdr t sprad th achng dl shng a lft andnbl dmanr in rdr t inspr cnntnal rdl ppl nsst tha alth and rank r rdm and as bstrctth Path ths s tng rsl dn tht ps and bng rgd.

actal rach ths stag tht lang th snkngbag f skn, ar a bdhsatta n th fsh. Y xtract thnals and pl h pgs fr lng bngs, ransfrmng thrdnar nt th sag. Y andr frl n arcanas had,prpagatng h tachng amdst crrnt cndtns rpdatngth dshnst th hrs h sd n n a dad a,srkng dn th bls and shs th habt nrgis f





ibo hng 133

d geea aer S Fr grapy CD . 5 aBC, . 446-4

3: DeireZJ p 382c)

0 rdinary popl ar consumd y dsir Only th sagsar al o consum ds Whn you ar consumd y

dsi you los yourslf in dlusion and pursu things f youcan consum dsir thn nohng can tun you aound husth saying you can transform dsirs you ar th sam asth tathgatas

Onc odinay popl com nvovd in th ams ofdsi all thy know is th dsird ojct thy do not nowthmslvs Only h sags a without dsi amidst dsir

Thus thy can mak th myriad things suly wondous whouing ntangd y thm

37: Reig Oblivio ad ScatterigZJ pp 384b)

I n fning olivion and scattring if w trac ack th startngpoint it has n passd down and rcivd in turn y alth uddhas of past prsnt and futu

dpnds on how t is usd f you tuy us it w youdisps olivion and scatring in an nstant and uphold cssation and contmpaon amidst th gat stillnss ou dropmountains and vs no th gound of nonistnc and

rmov ody and mind to th hom of nonattainmnt oucut off th shap lads of h ts of dsirs and rly on thtru mandat of h ody of uminous awanss Th rsultis sn in you couag as your mind oams or craionTh light of th nhrnt spirual jwl shns n your handThr has nvr n anything s as pcious what canmatch its valu Rgh within th ordinay ody you pinc



34 Zbo The Gre Zen Mste of hn

h buddha bdy Basd n h cnvnna ruh, y arriva h ral rh Th achivmn s lfy spanning h sky

h mri is immasurabl h prsn wh ruly pracicsin his way f bivin and scaring ar prifd fr nmmn hn h is a buddha fr n mmn

Aas! In h vas and bundlss sa f sfrng, al hswih bld and brah hav insid hm uminus awarnssbu hy appar and disappar unaccunaby f a prsn canbgin a h saring pin and purify bvi and scarng

fr a brah r a mmn and s bcm a bddha r a brahr a mmn, whn viwd wh h nlighnd y h accmplishmn is ruly incncivabl H w much h mr s if yucan purify blivn and scaing fr many hrs and days!

In sum whas impran fr ppl is urn arund andrfc back n hmslvs yu can acually rflc backhas yur wn blivin and scaring vr sppd fr an

insan in yur whl lif hs i is said f a prsn sisuly r an nsan i is br han bulding cnssjwld spas U imaly vn wd spas rn dusbu in a mn f sil mind yu ahiv ru nlighnnEvn if smims yu d n us i wll y sill wil nls h fild f mi f humans and dvas

Thrfr mnks and laypp wh ar vius and ablif hy ar gd alkrs, shuld ravl and prpaga hDharma; if hy hav srngh, hy shld prc and uphdand suppr h Dhama in vy way Whrvr hr is acnr Bddhis aching hy shuld hlp i alng wihan imparial mind

38 Reciting the Buddha-ame(ZBJ pp. 384cd)

mnk cald n Zib frm Hazhu (in J angs Zbaskd him Why dd yu lav hm? H said T

sk scap sfrng Zib askd Wha mhd d yus sk scap suffring? Th mnk said My characr



Zibo Teags 135

s dul just t th uddhnm Zo sd Whn out th uddhnm, th nutons o not Th

monk sd Whn I los m s nd s ts fogottnZo gv mght shout nd sd

If ou t th uddhnm lk hs fogttng s soons ou los ou s thn t wont do n good to t fotn thousnd s Fom now on ou must t th uddhnm wthout ntuton whn slng nd dmng onlhn w ou qufd to s suffng f ou nno

t h uddhnm wh slng nd dmng f oufogt t thn s soon s ou on ou s th ngstts gn

Go fo Buddh nd knok ou hd on h gound unt th ood fows Rt th uddhnm hs thousndo tn thousnd tms not stong untl ou hv usd ouwhol stngh f ou do ths twnt o tht tms wl

nul om to ht mmn o uddh s unnutd mds h gt dk sl

Now ol n th wod who t h uddhnm mdo so fo wn o tht s somtms th t huddhnm h whol lvs Bu whn th h h tmwhn th fng dth t l ts no us hs s usn sl nd d ms fo ths th th hd no mmn

Humn lf s k ng wk Dh s lk dmngThus ol who hv mmn of uddh n dms ntull untud whn fng dth

9 Rciting th Buddha-Nam TruyB pp. 384d-385)

Th mthod of tng th uddhnm s th smlstnd mos onvnnt But mn of h ol who

th uddhnm ths ds totl kng n dtmntonThfo of h hundds nd thousnds of o who th uddhnm not on o two sussfu

Al h odhsttvs dvs nd humn ngs who on



136 Zbo: h Las Grea Z Ma of China

n te Westen Paadse ase temselves on ts one aseAmda Budda to coss te sea o sueng

Wat s te key test o ete te mnds ae genune onot as tey ecte te uddaname? We get te oo entey ae ay o annoyed: ete te mds ae tue oalse can e udged cealy. Genealy eole o ecte teuddaname t a mnd tat s genune ae sue to keeectng t tout nteuton le tey ae ay o annoyedBecause o ts nete aness no annoyance can move

tem Snce nete vexaton no joy can move em natualytey ae not alamed at scenes o deat and t ese dayseole ecte te uddaname ut en te least joy o angeases Amd a Budda s tossed to te ack o te mnds ocan tey get te stual eect o ectng te uddaname?

I you ecte te uddaname as ecommend you le ae not to gnoe ts ase Amda Budda at unctues

o ate and ove In you esent day actvtes you ll gette use o t and en you ae acng te end yo ll e eonn te Westen aadse t s not so my tongue s sue to ot you do not ate aodng to my meto ten etngte uddaname ll ave no stua eectte ault lest you, t as no connecton to me

40: Reciting DhraZBJ pp 38Sab)

Peoles conscous mnds ave een mxed t sensoyacton o a long tme and dont kno o to etun

to te ass you ant to mege t engtened natue gtamdst sensoy alctons you sould aval ouse o te

actce o ectng das ee s moe tan one metodo dong ts ut o could any e ette tan te esotecass o te tatgatas te da o total comand?

Wats te eason? Accodng to ete eoles acultesee sa o dull te uddas let end teacngs tatvay n eatve det and ae not te utmate teacng. Its



Zib Tahing 13

oly wi g da a dos' ma wyou a upid o sma: vyo aiv supm mos

pofoud aiy Tis s aus so asi ioival

f pop op o igm ompla wi a fafulmid wod of da y i ui l a ad vywod ad pa omply la i i y ad imids ad a og ma da wiou admxuo ofuio o fogig i v lp ad damso

im upoldg da lik s is a uddof ouad of (mixd md) pio a wip ou gyfou ousad affo of oy xpi adgd igyfou ouad fuis of Pa T mi posssss is mos a ad oival

Si da i fudamal vow of m poky Rfug Kig agaa w you a aou o

i da you mus pay omag i m o Rfulg Kig Tagaa joi you pam ad k Ri o udd ig m a day Rig u l gy uifid gaig i gy you a you ougs

us a ay: L aio lik a awTis mas mus ommadig md so a iaio is v iupd Exp w ovig w

popl you sould upold da wyfou ous aday You ould i w fi wakg up ad i ifo goig o lp ou sould maiai w you awalkig sadig sig ad lyig dow ou sould ii w ag ad dikg ad w sig ad pissigu you wil upold iaio wiou a ak Galyyou mu maiai lly wi mou losd lg

soud omplly la T is u upoldig of daYou wl fd paful s m widom ad addd powT aii you sk wl gad a vowd

W you i da av o ad apd idiamod fi upp ad low ouig oguouig vy of oof of mou yosaly wag ov os Bad o os (aig)



138 ib he rea e Mae f Chia

ontmpl th mind rom th mnd onmp th nWhn th pur nrg of h ho bod snt ons ih

h dhr i sbtl mshs h h Dhrm of ffortlssontmplion his is h bridg for ntrng h tru nturof mind

hop th hos ho rd nd hr of ths ill jofullpt nd uphod it, uphold t rml thoughout our sth mind of fih tht dos not urn Tos ho -full rut his r ru hildn of Buddh

OES

I Dha Rtn dha a fom of mmban atanaloos to nvon th buddha-nam nan f) Stu kth Papa and th Ltu hav stons on dha, anddha la a mna ol n ot uddhm: th a onddth sot bas fo th t tasu of th Tathatas osSY 5 G . 8

Dha n Chn mans ab to mantan' ad ab to adoff Th a abl to mantan' n that havn boht toth aknds of ood dhamas th an mantan thm so tat th a notatd o o . . Th a abl to ad o n th f mnta onts to vl a bon th an ad thm off so that th anot bon f on abot to do vl th an hod on so that ondos not do vl Ths s ald dha " Da Zhi D Lun 5 uotdG 83 Gvn th ntntaton o noumnon nd hnomnaand of hnomna th ah oth an sf dha an b a onduto to al dhan and to nnt

Th Rulnt Kn Tathata mttn lht fom v oh st n maaas S Mohu I8-8 Th s a hottu ald Th Sta f th Dh; f th fulnt KnTathata f Banhn Dat T 9



b achi 39

41 On Leaving HmeZBJ pp. 385cd)

M nk g fr d. B n d t epnngement dtne. f ennglement nt

pt dne tr wl lt f tue n t ete n prn fr enlgtenmn nn ut e dturd w dp nern ur Budd.

Yet n lr genern t led mnk nde eggngfr fd mful. n' t vn' tug temte trug t ? Te wm e wrd l te mgt'ut vue lttr T t pe w wg tr tl nd egr mp w ndrnd we w t p up mw g e te dtr ffr' t ple u dnrpne m t pn f vw te mn plng fl nt nl e fut f e w v left m t tm l n .

d ur wn dnt e ffr le n tm evment n t mnn tem m fmnng mn n t r ln u prt Ar mntn ud l re ue tng uedn rd t dwn umn entmnt te n wrnw v e r nd mnt Cng nted mn (fr

gvrnmen rv t men nd pttng tem n rgf te m enttn f t et lk putngut fre wt t lm n nre Wn mnk rent mned n te tr f dnn te dnt vnknw Budd' wrd w uld t knw t Bdd'mnd? e mnk wtt knwng te Budd' mndw u mnk n dffrn fm mmn pern?

W ve e d nd wr ? (Lun f 20 grpt nt demn kng nd uder tt n dr Buddm n w dt t r t mnk w r n dfferentm mmn ppe





Z ' hns 1 4 1

dous nlightnmnt What difficultis o dangs a h?

NOS

I. Saanahada hiaa eeenn nea enihened ain n he iai ny n he Real Reaiy einf he Hua an ae he en w Saanahada a eae heey Z In de ee Saanahada he ili Sdhanadee a ea nd a a ae an unhindee ind ein

qihin al wd an fee f aahen See leay Entynto h Inoneale p.

43: Four Accomplishments of thenlightened Teachers

(ZB pp 38387

I f on chishs pop fo ga asons ons concns afaachng. f on chishs pop fo ptty asons ons

concns a shalow Th faaching s had to gimps hshalow is asy to s hus on who consds t advantagosto b a tyant dos no want to b a t king. On who considsbing a king advanagous dos not want to b a buddha

Th Pah of th Buddhas s vas and faaching Thymak a singl vow sablish a sngl pactic avsing count-lss ons f thy do not sccd in on liftm thy a bonhundds and thosands of tims. f thy do not succd inhundds and thousands of liftms thy a su to kp onbing bon ad nfnitum

f w hav th wil fo th Pah of th Buddhas w viw

floatng gloy among humans and dvas as lss than a fahin th ga vod.

hs days h a pop who s th shallow but dono s h faaching who hod to h pty and sland hgat. Whi taching at anzh had such popl and ptidthm faing that thy wold ct off th Bddhas f ofwsdom and inc pnishmn fo thi cim boowd



142 Zbo Te Ge e of Cn

mephrs frm wrdly echngs n rder ed hem frmhe shlw n he deep nd me hem relze h pprch-ng success by frud nd frce s n s gd penng upenlghened percepn

Enghened percepn cnn be gned by clever wsdmnr cn be sugh by mens f useres Wh s mprns devepmenl nfluences u here re myrd dfferennds f develpmen nuences If yu devep under henfluence f he ve rnsgressns nd en ev eds

he percepns f helbengs f yu develp under he nuence f sngness eds he percepns f hungry ghss.f yu devep under he nuence supdy nd gnrnce leds he percepns nms f yu devep under henuence f he ve preceps nd he en vrues leds he percepns f humns nd devs f yu develp underhe nfluence he fur ruhs f brh nd exncn leds

he percepns f rvs. f yu develp under he n-fluence f he welve cus lns leds he percepnsr pryes f yu develp under he nuence he nfinefur ruhs eds he pecepns of hvs f hePculr Techng. Only f yu devep under he nuencef he fur ruhs whu dng cn hs be ced he percepnsf buddh.

Als In he wrld he end f he Sembnce Perdhe wnd f he End f he hrm s hgh The cluds demns nd usders gher n prusn. re echersdrgns nd elephnsre rrely encunered ny s dffcul fser he seeds f enlghenmen even r heseeds f beng humns nd devs cusl cndns re fenwrng nd seldm rgh S much he wrse fr enlghenedpercepn

hus me emprry use he wer fs s he g nddrum nd use useres s mens nfuene pepe ruse her energes nd srenghen her mnds use heprj f wren wrds n n nme leve nuence herundersndng f cusn nd pen he wy fr he develpmen he crrec bss hpe h hse wh rcce lng



achings 143

wth m w pn up t th ralty aspct rh wthn thrunnwn nwl n thr ay actvts as sntntbns Snc r capacts ar nt qual n sharpnss anunss t s har t accmpsh hs vw Wh h vw snt yt accmpsh h rsuts ar nt bvus Thus hrar bun t b many bts an ltl crtan blf hswh ubt wl slanr an ncur th armc rwars f slanr

Smn sa t b u shu an a lttl wthpps snmnts t atract pp f rnary mntaltsWulnt t b ma th ubtr blv an thblvrs vp unrstann

Zb av a ra rla auh an sa: Slanr s ntbrn aln t s surly ratv pras ubt has n basswthut blf Nw yu want m t rml slanr nt prasan u ubt nt blf Ths s thnn th bn fnrs ba an s tn r f th n fnr

tt yu ra that t b a hhly rspct prsn sasy but t b a rat prsn s har Th scal hhlyrspct prsn s n mr han mantan a bt f scpnpractc n a narrwmn nfbl way h rat prsnust vws t bnft th whl wrl an ts futur nratnsvn f h mts wth th ba nam f th mst nrusvllans h s nt rfus th tas Hw can ptty sanrs

an ubts tuch hmGnrally wha rnary ppl cln t s snmnt

Wha h prfct ppl carry ut s wsm Sntmntsar l sl c bc at many pnts Wsm s pur watr squar r run accrn t th vssl

hus ur ra nlhtn sa Buha ha fur shasfur accmplshmnts H sablsh th achn accrn

t crcumstancs, nt bun by any cnstant masur H wasl a rat nral mpyn rps h mas thm actaccrn hs rrs n ncssarly unrstan thm Ifthy huht hy unrst snmnts wul b brn anpnns f rlatv avanta aln wth thm hw clthy fa th nmy?

s fr h fur shas On s call wrlly accm



44 b: Th ast G ast C

plishmt' maig that th a limits that hould ot btasgssd O is alld th aomplshmt of uig,maig that th s th illss ad psib th mdiiaodigl O is ald th aompishmt of atig opopl maig that th folow what's bst fo th idiiduapottia ad situatio O is ad supm aomplishmt'maig to op up ot pptio Th fist th siddhasa los to th samdhi of folowig stimts th last o islos to th samdhi of followig wisdom

f th do ot kow th statig poit of ths fou siddhaswh th tasmit th hama ad popagat th Paththos who woud at as th missais of th athgata wilha o adig piip isid ad o guidlis o thoutsid i th last otat with th wids of situaiosthi stadpoit is usttld

Aga h samdhi of followig stmts ma b as

to s but th samdh of folowig wisdom s had to gimpsts ol to b xptd that doubts ad slads wil asabout th o thats had to glimps You isist that dis-sol ths doubts ad stop ths slads But I am ot a idhow ould I at li a id ad do somthig thats maigss

At this th o who had spo to Zibo was aodad lft

OTES

I ane a emle nea M ang js s e ngdingRive a twnty-ive miles west Beiing.

Benevlene and igtesness: n and wi ae amngte adina vtes nanism See #34 nte I: qe mMenis

3 e Ts: In e ianai analysis ea te evels te eang as a espnding aeian e Fe ts F te Stese eaing it is t tts t and exinin ease tey nside seing te asing seing and te pat t seng ave eal t and demiseased n asatin and ey nside te exinin seing as



Zib aching 45

ea etinin F he Cmpeensve eaing i s he tts witht bt bease the view eveng as an lsin

s ta phenmena ae emp in themseves, wtht bh demseF the aa eahng, it is he inine ts bease thems seing and te pat it ae innite and paaizedis is e bdisattva vew F the Rnd eaing, it iste tts witt dng bease in tta sn alitin andenlghtenmen nvna and sasa ae ne. Y, p 560.

4. F siddhas ampised pwes hs se s in he Da

Zh Du un I p 55

5. amdh llwing sentiments, samdhi wing wisdm:Ading t Mizki p 868 ppnded b hi in Maha ZhGuan ( 97 and a Hua n Xuan T 6) n te basis Bddas emak in he Niva a hat in peaing e ad smemes llwed ang wih te mentaies hes and smetimess wn and smetimes bh

44: The Perection o MeditationZBJ pp 38388

T

practic of te prfctio of medtatio da-pramit, as t meaigs i a Frst t grat meaig

ecod trprtig te am ird te gate o ilumiatioFourt udrstadig t xplaatios Fift, te mid tocoose amog darmas xt distiguisig skifu masevt explaig cutivatio ad reaiato Eigt maifestig t rsuls it, from mditatio cratig vbaltecue Tet joig togter t routs rturig (tote source

ice practitioers of bgrs mid deveop ter aspira-tios for eigtmt diffret toda w wil av a discussio o t grat maig pickig out errors ad clarifigwats corrct W pick out errors bcause practitioers avediffrt metalits i tr practc of mditatio, ad mafa ito distortios ad errors

O tp aspires to practic mditatio for t sak of





i Tchg L47

Sice hey co be reed hey wi oppoe he Dhrm eeme l he ed. h, or ow e u pu hi ide.

h Developg he md o pcice mediio i by ome ey Wh yo il pro or eighemeyou m mee cereyed eigheed echer o e righhe cu groud or you Oherwie, eve i yo ike Bo Yid Shu Ji, eve i yo edre pi ike Mo D, eve i youwork hrd or e houd ge you w be bocked oom he Buddh eigheme by boh exiece d oexiece hu he yig dicpie low b heechig vehice i i o ow. l he dicpie i bu he echg vehice i ow i rey ow

urig our wer we hve egged i he prcice owidom d he prcice o cio i oder o empe dcoro eme d hbi pe We hve goe hrough or o expedie me reyg o hem d ig hem

i ur Overl he pcce o wdom h bee he pricplme ided by he prcice o cio. Beoe ige evedy period w up we e our bodie d mid lighe dbecome hp. hig we hd herd i he cipure h cued doub or diicuie h we could o expli poeouy emped ou d becme ree om ickg poi. eime d hb per oo emped ou d e wy.

we were o ke he prcice o cio prmy dhe pcce o wdom uxiy we wod grid wyor my dy b he bee ged woud o mch hebeei o kig he prcice o widom pimry d hepcice o cio uxiliy. hi beig o le u ech eehme h or pcice o widom i megre d ierior dh hee re l my obce or mog he eeme

o eory experece o o eeig ceio by me ocoempio d eerg coemplo by me o ceo h we blude o couo mid orm dpperce

So e u iquie gi io wh Zhiyi he gre echero i i id ou he pereco o mediio i chwrig he GreaT Cessaton ad onTempan d he



14 Zio as/ Gra Z Ms of a

Ad to PraeJ h flly rvl th ti of widom dt kow mor ot v d rioiti o th rtiof tio Thi wll o oy id to or ow rogr itvtio or tho who do wt ft i h ftr, it willhow how ho who fit dvlo hir irtio for lght-mt mt rt vtigt th ror i i th l grodo th thy will ot go git wh h g wr fithfl tohrfor hv thd o thi ot of t kd of di-toro d rro dvlog th mid o lghtmt,to rv gdig mirror

Nvrthl, f w look for ot of wtr ftig h Co w dot ritl i for it Bt thimthod h hdd dow for dy d ight, thrhdl of m d d twtyo dt t i throrto Thi i oidd h t form t oth Zhog Nd Ni Som tk h ddhrmm thir

mdittio oit, om tk ritig dhr thr mdittioot

h hr tho who go o th wtr ft, t tfollow thir ow id drggig ot th dy i oivio dttrg. Thy do ot v h th m r of wdom'ti of tohow od thy kow thi mig fyo do ot kow th mg of th wht wl yo yor

otmlto o f yo dot do otmltio, how wil yotr tio f yo do ot tr to, grig t otdo ot , o th mid grod o Wh h midgrod ot r flitio z. Alz with flitio,th orm of f oidi Wh th lf t oldifi yoom tthd d lig to th tikig ki g Th yomk ody d mid lfotrdtory. movmt d itil yo rrv ro myrid form

Word i thmlv r ot good or d f thy ord withyor timt v f thy r of o t to yo, yo rld d hy o hr thm f thy g git yortimt, v f hy wod fit yo yo g gry ddot k to hr hm

ittl do yo kow l who tdy Bddhim mt rt



Zb each 49

ach h raliaon ha aflicions and nangmns arcausay linkd o hang a body By no saying concnd whh body you sop affcon. ou shoud know ha rpadbirh is du o holding o ransormaon, and no going alongwih ransformaion o sk h sourc f you ac lik his, ifyou bcom gray aachd o h sinkng skin bag if youcra pocd prudics wihin h mind of afflcion, isnhis saying concrnd wih h body and holding o rans-formaion? f you say concrnd wih h body, hr is noshdding aficons and nanglmns and bih and dahis hard o scap f you hod o ransformaion, moionaconsciousnss dos no dry up. f moiona consciousnss dosno dry up, whn can you mrg from h sa of suffrng andafflicion?

Wh faiings lik hs h probm is n prcpion bingunlumnad rcpion is h pracic of wisdom Equppd

wih h pracic of wisdom, you ha an undfild basis ory on in h pracic of acion. Wihou h pracic of wsdomhr wil always b dfilmn imn is h sam as hnin knds of disorons and rors n dloping mnd in hforgoing discussion pcking ou rrors. hy mak i hard oris and asy o fal hy ar dfny no bridgs ou ofsuffrng. Thy shoud b fard and dradd

hrfor, if you han go h know how of h pracicof wisdom and h pacc of acon you han n foundou abou h lssr hicls w of h ruh, much lss hws of h uh in h Bginnng, nal, uddn, and oundTachings Thus whou a iw of h uh as h basis, goingon a war fas wll n b a coc basis for nighnmnn if you fasd on wa al your lif, would ha nohing

o do wih your own prsona ask Nrhlss, compard ohos who indulg hmsls in luxurious xcss and ar nrwilng o a simp far, fasing on war s ndd o brspcd

Whn gong on war fass in nohrn lands wh i isry cold, gingr can b akn as wishd. f hr s consipaon,dink hony wa.





ibos achs

OES

I Hel hung ghss, anials asuas huans heavens f desieThese ae he s-caled six ahs lanes f exisence in he eaf desie n Chan se Zib eaes he vaius saes f ndThe six heaven hen efe ceain sube saes in he ueeaches f he ea f desie. Abve he eal f desie is he eaf ue f eached hugh ediai n fu levels. hen hees he fless ea a he nnacle f edana acclshen:

saes f infnie sace nne cnsciusness, a nhingnessand neihe hugh n n hugh. "f u ainan he w kindf disclne u ae bn ang huans u anain he ddleknd f disciine, u ae bn in he six dese heavens f u ainan he high kind f discine, and als acice he fu evels fediain and he fu e cncenans u ae bn in heue heavens f he eal f f and he fless ea D h

Du Lun 1 qued Z, 1 20

2 i and Shu ae he vebia as lal whwen in secusn a he end f he in dnas adinall welfhcenu C.) and saved deah ahe han ea he fd fhe succeedng dnas he Zhu ZW, 28.

3 Geat Ceaton and Contepaton and d to Prate MahaZh Guan (T47) and Zh Guan Bu Xng ong Chuan ue ( 9 J 2).

4 Zhng an and u u: in Shanxi and enan esecvehese w unans wee eligus cenes fequened b Tassand uddhss

5 eginning nal, Sudden and Rund eachings: his is hedivisin f he eachings f he ua an Sch n he esse Vehice,he d n knw ha he iad henena exis because f ndSince he d n awaken he nd suce he cling he lesse

fuis: he wie awa f and cng einess n he eginningTeaching f he ea Vehcle he d n wie u f and cling einess, because he knw ha f sef is e Theknw ha a henena ae causal bn and hence wihu fxeddeni hugh he wness hs eali he sil have en en bih and desucin s hee is cnived acin ( deawih ) he ina Teaching f he ea Vehice, he aain inefusn f henena and nuenn naue and f ae snhesed



52 lA r o h

an oot an banch a quaiz o h S aching, n amomnt unbon, you a bha l thing ha alway an o

thml bn in nia: om ntnt bing to buha, omnighnmn to aing bng, a i i a am. Fo th Rounaching th intntation o th on an th many, th cntan h atlt licatng to inny wihout obtucon, ly in iw h Hua Yan ay: h i no uchn outio wom whch i n by wom an no wm outi uchn which can witn chn. , p 5772.

6. ohihama th t aach o han. R a Ian 5

7 Huii o anyu (55577 h ach o Zhiyi ono iantai S Ch-/ pp. 8- .



3

Bibiogrphy

Reeence Woks

d, L C. ed. Donry o Mng Bogrphy ew Y196

Mk n. Bukko Djen [Dnay ddm.ky, 191963

Y: hong Foue Cdn Patal Ue dd de Dtnay ae 194.

Z: Zengku Djten Zen tde Dtnay y 99

W Zhongwen D Cdn [Dnay f teay Cnee]. ae,1963

uddhist Woks

CR Cleay . and C The Blue Cl Reord lde andndn 19.

CDL: Chun Deng Lu Red te anmn te am]

ed 004) ae, 196.

Cleay, J C wplnd Flower Leer nd Leture oZen MerT u ew Y 19

Ceay J C. Zen Dwn tn 1986.

Ceay, Entry no he Inonevle: n ntroduton to uen Buddh nl, 1983

Ceay, . e lower Ornen rpure de and Lndn1984.

Cleay The Orgnl Fe n Antholo oRnz Zen ew Y198

ZZ: Dnhon Zokuzokyo eat aanee Cnnatn f teCann] ky, 1901912



1 b h a a n Ma of ha

aha Deqg Hanshan Dashi Meng You Quan Ji [he omleeoleo o a ha Deam Wadeg]. ZZ j I a 2, ao

32 e 35aha Deqg Hanshan Dashi Nianpu Shu Zeng [Aoo

gah of aha] ae 19.

WD: Wu Deng Hui Yuan [e am Meeg a he Soe]eae 253) ae 197

q Zhhog Huang Ming Ming Seng Jilue [Oe Sde oEme Mo o he Imeia M g]. ZZj I a 2B, ao 17 e 3.

q Zhhog Yunqui a Hui [Dhama olleo o q]Nakg 1 9

Z Zibo Zunhe Bie Ji [Seaae Reod o Zo] ZZ j 1 , a 2ao 32 e 1

Z Zibo Zunzhe Quan Ji omlee Wok of Zo] ZZj 1 , a2, ao 3 1 e 45 ad ao 32, e I

Z: aho. Zong ing Lu [he Soe M o] 97. Shagha935.

Books in Engish of Reated Iteret

geo leme The Golen Lotus Lodo 192. [alaioo he Mg od eala ovel in Ping Mei, ao a wealhmeha ad h x wve]

Galage oeh o S. he hina at Was hina as Discee b the Jesuits at the lose of the Sixteenh entu. Newok, 1953 A alao of he joa o he ed moaoee Maeo R]

ag Ra 587: A Yea o No Signcance the Ming Dnastin Decline New ae 1 9

de Shah Leanng How o Lan New o 197 oemoadeo of m ego fom wh

Oeme Dael olk Buhist Religion Dissenting Ses in LateTaitional hina amdge, 1976

We-g Neo-Conucian Thought n Ation: Wng YangmingYouth ekele ad Lo Agele 19.



Zi acn 55

u C urn t t W Cago 97 aaon oth Mg o vaua ov X u a a o go.

Y Cag. Rnwl Buddm n na: Zn ndt L Mn Snt. Nw o 191

Documents

cleary jc - zibo - the last great zen master of china