Zen's Chinese Heritage: The Masters and Their Teachings (141 page)

Danxia entered the hall and said, “The precious moon streams its shining light, spreading out vast and clear. The water reflects, but does not absorb its essence, nor does the moon rend its shining mind. When water and moon are both forgotten, this may be called ‘cut off.’ Therefore it is said, ‘Things rising to heaven must fall back to earth. What is fully completed is inevitably lacking.’ Cast off the desire for reputation and don’t look back. If you can do this, you can then walk in the fantastic diversity. And when you have reached this place, have you seen it all?”

After a long pause Danxia said, “If you are not devoted to walking among people, then you fall into the dirt and mud wearing feathers and horns!”
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A monk asked, “What was it before Niutou met the Fourth Ancestor?”

Danxia said, “When the golden chrysanthemum blooms, the bees contend to grasp it.”

The monk said, “After he saw him, what then?”

Danxia said, “Blossoms sprout on a dead tree. They wither, unsustainable.”

Danxia died in the spring [of the year 1117]. A monument and the master’s complete remains were placed in a stupa south of Mt. Hong [a location in the modern city of Wuhan in Hubei Province].

BAOFENG WEIZHAO

BAOFENG WEIZHAO (n.d.) was a disciple of Furong Daokai. His home was in ancient Jianzhou (near the modern city of Jianyang in Sichuan Province). As a youth he is said to have led an unruly life. One day while reading a book, he was startled by the phrase, “One’s self-nature is near, but realizing it is remote.” He then said, “The mundane and the sacred are of one body, but because of habit and circumstances they are differentiated. I know this to be true.” He then hastened to the city of Chengdu and studied under the teacher Luyuan Qingtai, receiving ordination at the age of nineteen.

Tai tried to instill in Baofeng a faith in the teaching of “great compassion,” but Baofeng was indifferent to this idea. When Tai questioned him about this he said, “Just proclaiming a belief in the Mahayana, how can these words have any effect?” He then dejectedly went traveling, intending to visit Furong Daokai at Da Hong.

One night as he sat on a road a thunderous snowstorm occurred. He heard someone call out “Thief!” and thereupon experienced a realization. He immediately went on to find Furong.

Furong’s place at Da Hong was difficult to find. While Baofeng was traveling in a cart from Sanwu to Yishui, the driver became lost. Baofeng, in anger, raised his staff to strike the driver when he suddenly experienced vast enlightenment, exclaiming, “Is the earth not a great tortoise mountain?” Upon arriving at Yishui, Furong observed him and happily exclaimed, “The heir of my Dharma! There will be many generations to follow!”

Baofeng entered the hall and addressed the monks, saying, “An ancient buddha said, ‘When I first gained complete awakening I personally saw that all beings of the great earth are each fully endowed with complete and perfect enlightenment.’ And later he said, ‘It’s a great mystery. No one can fathom it.’ I don’t see anyone who understands this. Just some blowhards.” He then got down from the seat.

Baofeng entered the hall and addressed the monks, saying, “All the buddhas of bygone ages have already entered nirvana. You people! Don’t be nostalgic about them. The buddhas of the future have not yet appeared in the world. All of you, don’t be deluded! On this very day who are you? Study this!”

Baofeng addressed the monks, saying, “The fundamental self is unborn, nor is it annihilated in the present. It is undying. But to be born in a certain place, and to die someplace else, is the rule of being born in a life. Great persons must position themselves in this flow of life and death. They must lie down in the thorny forest. They must be pliable and able to act according to circumstances. If they are thus, then immeasurable expedients, grand samadhis, and great liberation gates are instantly opened. But if they are not yet this way, then defilements, all toilsome dust, and mountains loom before them and block the ancient road.”

When Baofeng died, his cremated remains were like jewels and pearls, and his tongue and teeth were undamaged by the flames. His stupa was placed on the western peak near the temple.

Twentieth Generation

JUEFAN HUIHONG, “DEHONG,” “QINGLIANG”