Linji Yixuan ( traditional Chinese : 臨濟義玄 ; simplified Chinese : 临济义玄 ; pinyin : Línjì Yìxuán ; Wade–Giles : Lin-chi I-hsüan ; Japanese : 臨済義玄 Rinzai Gigen ; died 866 CE) was a Tang dynasty (618-907) Chinese monk and teacher of the Hongzhou school of Chinese Chan ( Zen ). Linji was the leading figure of Chan Buddhism in the Tang, and the Recorded Sayings of Linji ( Línjì yǔlù ), which contains his teachings, is seen as a major Zen text which exemplifies the iconoclastic and antinomian spirit of Zen. He is also known by the posthumous title Huizhao Chanshi (慧照禪師, “Meditation Master of Illuminating Wisdom”).
61-447: Linji was a student of Huangbo Xiyun and is also considered to be the founder of the influential Linji school of Chan. This school actually developed in the Song dynasty (960-1279) among descendants of Linji, who created various mythic stories about Linji in the process of founding their new school of Zen. Today he is seen as the founder of the various Linji regional traditions, including
122-609: A chronology of the master’s life it must be a tentative one only, based for the most part upon traditional material rather than upon facts that can be substantiated with historical accuracy. According to the sources, Linji was born during the Yuanhe era (806–820) into a family named Xing ( 邢 ) living in Nanhua (南華), Cao (曹) Prefecture (modern Yanzhou 兖州 in Shandong Province ). Little is known of his early life. According to
183-566: A dried lump of shit!" Linji criticized relying on methods and practices in order to realize this true person. He said that to engage in religious practice was to generate karma keeping one bound to the realm of birth and death, while "the real person," "this person who is right now listening to the Dharma," was without any adornments or practices. Instead of reliance on practices to see our innate nature, Linji taught that we should simply have faith (xìn, 信) in it: "Just have faith in this thing that
244-633: A leader of men!" Please note that I did not say there is no Zen. I merely pointed out that there are no teachers! While Huángbò was an uncompromising and somewhat fearsome Chan teacher, he understood the nature of fear in students when they heard the doctrine of emptiness and the Void: Hutuo River The Hutuo River is a major river in northern China and an important member of Hai River system. It derives from Wutai Mountain in Shanxi province and flows through
305-468: A mixture of the conventional and the iconoclastic ; those who resented the iconoclastic nature of Linji discourse saw him as “one of the most infamous Chinese Chan masters who censored traditional Buddhist practices and doctrines.” Despite the iconoclasm, however, the Línjì yǔlù reflects a thorough knowledge of the sūtra s . Linji's style of teaching, as recorded in that text, exemplifies Chán development in
366-509: A monk asked: "What is this true man with no rank?" The Master struck him, and said: "The true man with no-rank—what an impure thing." Other sources contain similar statements. In the Chuandenglu , for example, Linji says, "within your lump of red flesh there is a true man with no rank, constantly entering and exiting the openings of your face." When a monk asks who the true man is, Linji responds by saying, "The true man with no rank—what
427-782: A single action to be performed – this is the Supreme Way. He also firmly rejected all dualism, especially between the “ordinary” and “enlightened” states: If you would only rid yourselves of the concepts of ordinary and Enlightened, you would find that there is no other Buddha than the Buddha in your own Mind. The arising and the elimination of illusion are both illusory. Illusion is not something rooted in Reality; it exists because of your dualistic thinking. If you will only cease to indulge in opposed concepts such as ‘ordinary’ and ‘Enlightened’, illusion will cease of itself. Huangbo connected
488-461: A sodden condition. Why everyone will die laughing at you. It all seems so easy, so why do we have to live to see a day like this? Can’t you understand that in the whole Empire of the T’ang there are no "teachers of Zen"? A monk stepped forth and asked, "How can you say that? At this very moment, as all can see, we are sitting face to face with one who has appeared in the world to be a teacher of monks and
549-654: A time as well. The various sources differ on this issue. In around 849 or 850 Linji, an older forty year old, left on a pilgrimage. Little is known of this pilgrimage, though the Chuandeng lu mentions that he visited Bodhidharma’s memorial tower in Henan. In about 851, Linji settled in Zhenzhou, Hebei where he led a small temple located southeast of the city of Zhenzhou. It was known as the Linji yuan (臨濟院, “Temple Overlooking
610-416: Is a collection of sayings and anecdotes attributed to Linji which is traditionally considered to be the main source of Linji's teachings. The full title is Zhenzhou linji huizhao chanshi yulu (鎭州臨濟慧照禪師語錄, Recorded Sayings of Chan Master Huizhao of Linji in Zhenzhou ). The standard edition of the Línjì yǔlù (c. 1120) was not completed until two hundred fifty years after Linji's death (866)." Thus parts of
671-490: Is a true and proper understanding. Although we may be "twisted and turned" by dependencies and externals, Linji taught that the true person who "has the ability to speak dharma and listen to it" is a "solitary brightness" (or the one "shining alone", Ch: gū míng, 孤明) which is not swayed by various situations or environments: Followers of the Way, this lone brightness before my eyes now, this person plainly listening to me—this person
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#1732776092846732-522: Is about 587 km and the watershed area is about 27300 km². The discharge is approximately 220 million cubic meters per year. The Linji school (sect) of Buddhism , influential in China and Japan , takes its name from a Linji Temple that existed on the shores of the river. The sect was created by the Chan Buddhist monk Linji Yixuan , who joined the temple around 851. The Hutuo river
793-465: Is formless, it is everywhere emancipated, and thus there was no need to go "rushing around everywhere looking for something." Instead, Linji advised his listeners to stop and take a good look at themselves. Another way in which Linji referred to the true person was "the true man with no rank" (wúwèi zhēnrén , 無位真人). According to Welter, all early sources agree that the notion of "the true man with no-rank" (which can also mean "a sage without any location")
854-708: Is no biographical information included with Huángbò's collection of sayings and sermons, the Ch’uan-hsin Fa-yao (Essentials of Mind Transmission) and the Wan-ling Lu (Record of Wan-ling: Japanese: Enryōroku). He was born in Fuzhou , China . The records indicated that Huángbò was extraordinarily tall. Huángbò began his monastic life on Mt. Huangbo in Fujian province, receiving the Buddhist name Xiyun (Hsi-yun). As
915-410: Is operating in you right now. Outside of it, nothing else exists." According to Buswell, faith for Linji was not blind acceptance, but an inherent faculty emanating constantly from the enlightened nature, and was thus equivalent to the "innate functioning" of the mind-essence. Buswell also notes the striking difference between Linji's teachings, in which faith plays a prominent role, and the teachings of
976-490: Is that his followers are allowing all this talk of goals and striving, of buddhas and patriarchs, to cloud their outlook and to block the path of understanding. All such words and concepts are external and extraneous postulations, attachment to which is just as much a delusion and impediment as attachment to any crasser objective, such as sensual gratification or material gain. Again and again he exhorts them to put aside all such external concerns and to turn their gaze within, where
1037-588: Is there anything we lack? The wonderful light of the six faculties has never for a moment ceased to shine. If you could just look at it this way, then you'd be the kind of person who has nothing to do for the rest of his life. Accordingly, Linji taught that there was no need to make any special effort. Instead, we have simply to be ordinary: "Followers of the Way, as to buddhadharma, no effort is necessary. You have only to be ordinary, with nothing to do—defecating, urinating, wearing clothes, eating food, and lying down when tired." As Jinhua Jia points out, this recognition of
1098-417: Is unimpeded at any point but penetrates the ten directions, free to do as he pleases in the threefold world. No matter what environment he may encounter, with its peculiarities and differences, he cannot be swayed or pulled awry. Similarly, Linji described the mind as a "single bright essence" (or "one pure radiance", Ch: 一精明) which is formless and penetrates all directions. According to Linji, because this mind
1159-462: Is with the true Nature of all things and, henceforth, there will be no need to grieve or to worry about such things. Since all is Buddha-mind, all actions reflect the Buddha, are actions of a Buddha. Huángbò's teaching on this reflected the Indian concept of the tathāgatagarbha , the idea that within all beings is the nature of the Buddha. Therefore, Huángbò taught that seeking the Buddha was futile as
1220-454: Is without anything that is preached and without anything that is realized, but is only the transparency of the self-nature." According to the accounts, Huángbò avoided clinging to written texts. This is exemplified by the following story: What Huángbò knew was that students of Chan often became attached to “seeking” enlightenment and he constantly warned against this (and all attachment) as an obstruction to enlightenment: If you students of
1281-531: The Bloodstream Sermon criticized the worshipping of buddhas as holding onto appearances. According to Linji, Zen students fail to make spiritual progress because they lack faith in themselves and are thereby "twisted and turned" by whatever environment they encounter. They cling to phrases and are obstructed by words like "common mortal" and "sage," and for Linji, this is to still be dependent on something. Rather than rely on buddhas, bodhisattvas, and
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#17327760928461342-479: The Buddha-nature inherent in all beings is to be found. Such sentiments can already be seen in earlier Chan sources. For example, Shenhui points out that while lust for wealth and sex is "gross falsity," activating one's intention to grasp bodhi, nirvana, emptiness , purity, and concentration is "subtle falsity." Likewise, Huangbo said that to conceive of a buddha is to be obstructed by that buddha, while
1403-667: The Diamond Sutra , the Vimalakīrti Sutra and the Lotus Sutra . Huángbò was also noted for the manner of his teaching, incorporating the hitting and shouting pioneered by Mazu. There are a number of instances in the record of Huángbò slapping students. The Blue Cliff Record tells the story of the future emperor of China, hiding in the Chan community as a novice monk, receiving slaps from Huángbò for questioning why Huángbò
1464-689: The Guzunsu yulu ( Recorded sayings of the ancient worthies ), "After shaving his head and receiving the full precepts, he frequented the lecture halls; he mastered the vinaya and made a thorough study of the sutras and śāstras ." Yanagida Seizan writes that his teachings indicate that Linji was knowledgeable in the Mahayana sutras and also "show the influence of works of the Huayan 華嚴 (Avataṃsaka) and Weishi 唯識 (“Consciousness-only”; Yogācāra) schools." Seizan also mentions that he seems to have been expert in
1525-658: The Hongzhou school ( 洪州宗 ) of Mazu and his successors, such as Huangbo , Linji's master. The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen The Linju lu presents Linji as an iconoclastic teacher who used shocking language in vernacular Chinese to disrupt
1586-819: The Taihang Mountains to reach the North China Plain , and meets the Ziya River near the Xian County of the Hebei province , finally meeting the Bohai Bay close to the Haibin and Gangxi residential areas, approximately 50 km south of Tianjin 's centre. Other notable areas where it flows through are the city of Shijiazhuang , the capital of Hebei province . The total length of Hutuo River
1647-646: The Tiansheng guang-denglu (Tiansheng-era Extensive record of the transmission) . These passages contain minor differences with the parallel passages from Linji's sermons found in the Línjì yǔlù according to Yanagida. Albert Welter also notes that the earliest fragments of Linji's teachings are found in the Zutang ji , which was compiled in 952. However, regarding the contents of the Linji-lu , he writes: Ultimately,
1708-455: The Buddha resided within: If you know positively that all sentient beings are already one with Bodhi [enlightenment, Supreme Wisdom], you will cease thinking of Bodhi as something to be attained” Huángbò was adamant that any form of “seeking” was not only useless, but obstructed clarity: Sentient beings are attached to forms and so seek externally for Buddhahood. By their very seeking they lose it. Furthermore, he claimed that 'Studying
1769-477: The Chan patriarchs, Linji taught his listeners that they should be non-dependent persons of the Way: You listening to the Dharma, if you are men of the Way who depend on nothing, then you are the mother of the buddhas. Therefore the buddhas are born from the realm that leans on nothing. If you can waken to this leaning on nothing, then there will be no Buddha to get hold of. If you can see things in this way, this
1830-810: The Ford”) since it was on the banks of the Hutuo River . It is the name of this temple which gave Linji his name. Linji's temple may have been supported by the Wang family patriarch Wang Yuankui 王元逵 (d. 855) or one of his sons. Linji lived and taught in this temple for about ten years. Linji's students included Zhaozhou Congshen , Puhua , Sansheng Huiran, Baoshou Yanzhao, Xinghua Cunjiang, Mayu, Longya Judun, Dajue, and Xingshan Jianhong. In about 863 or 864, Linji left Linji temple to accept an invitation by Lord Jiang Shen, regional commissioner of Hezhong, who had his seat at Puzhou (蒲州). From Puzhou, Linji traveled to Weifu on
1891-689: The Huángbò literature was published as part of the Transmission of the Lamp , Compiled during the Ching-te Period, in 1004. The record of Huángbò is more or less equally split between sermons by the master and question and answer dialogues between the master and his disciples and lay people. Huángbò's teaching centered on the concept of “mind” (Chinese: hsin ), a central issue for Buddhism since its inception. He taught that mind cannot be sought by
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1952-554: The Japanese Rinzai school , the contemporary Korean Seon schools (all which consider themselves to be of the "Imjae" line, i.e. Linji) and the Lâm Tế school of Vietnamese Zen . Information on Linji is based on the Línjì yǔlù and other sources like the Zutang ji , Jingde chuan-denglu , Song gaoseng zhuan ( Song-dynasty Biographies of eminent monks ), and the Tiansheng guang-denglu (Tiansheng-era Extensive record of
2013-493: The One Mind with the single spiritual brilliance (or one pure radiance) of the Śūraṅgama Sūtra , which divides to become the six sense spheres. According to Huangbo, if one can recognize that the eighteen realms (the six sense organs, six sense objects, and corresponding six consciousnesses) have no objective existence, then the six sensory capabilities will be just a single spiritual brilliance. Huangbo also likened mind to
2074-400: The Way wish to become Buddhas, you need study no doctrines whatever, but learn only how to avoid seeking for and attaching yourselves to anything. Although Huángbò often cautioned students against dependence on textual practices, pointing to the necessity of direct experience over sutra study, his record shows that he was familiar with a wide selection of Buddhist doctrines and texts, including
2135-503: The Way, I practiced meditation." Linji then traveled to Jiangnan where he met Chán master Huángbò Xīyùn ( 黃蘗希運 ), at some point between 836 and 841. He likely stayed with Huangbo at Mount Huangbo for about three years until he had a great enlightenment. According to sources like the Record of Linji , Linji questioned Huangbo three times about the central meaning of Buddhism and Huangbo struck him three times. Then Huangbo sent Linji to meet
2196-595: The Way’ is just a figure of speech [...] In fact, the Way is not something which can be studied. You must not allow this name [the Way] to lead you into forming a mental concept of a road. Regarding the three bodies of a Buddha (the dharmakāya, sambhogakāya, and nirmānakāya), Huangbo taught that the two form bodies, the sambhogakāya and nirmānakāya, were not the true Buddha. This is because the form bodies merely respond to circumstances and phenomena, giving teachings in accordance with
2257-564: The Yellow river area. According to Albert Welter, "While the inspiration for the Linji Chan faction was, of course Linji Yixuan, the real founder of the movement was, as noted previously, Shoushan Shengnian (926-993), a fourth-generation descendant." Fenyang Shanzhao's heir, Shishuang Chuyuan, transmitted the Linji lineage to Southern China. Shishuang was instrumental in promoting and expanding
2318-421: The advanced age of many of the illustrious masters of his time. Nor did he leave a large body of notable disciples to disseminate his style of Chan." Of Linji's small body of disciples, only Xinghua Cunjiang 's line of transmission survived. Very little is known of Cunjiang's heir Nanyuan Huiyong. The three succeeding figures from Nanyuan: Fengxue Yanzhao, Shoushan Shengnian, and Fenyang Shanzhao, all remained in
2379-421: The differing capabilities of sentient beings, in various appearances and guises. Moreover, for Huangbo, spoken Dharma that responds to events through the senses is not the real Dharma. On the other hand, the dharmakāya preaches the Dharma without anything that is preached or realized. Thus, Huangbo says, "The Dharma body’s preaching of the Dharma cannot be sought with word, voice, shape, or [written] character. It
2440-589: The earliest version of the Linji lu was like or when it was compiled." In spite of this, Yanagida Seizan still held that the main twenty two sermons in the Línjì yǔlù "provide us with an account of the man and his teaching". Furthermore, earlier passages from Linji's sermons can be found in texts compiled before the 11th century, such as the Zutang ji , the Zongjing lu, the Jingde Chuan-deng lu and
2501-1126: The fundamental value of the human being echoes the teachings of Mazu Daoyi , for whom everyday ordinary activities were the function of buddha-nature. Linji further connects non-doing with "turning one's light around" (Ch. fǎn zhào 返照), a term that occurs throughout various Chan texts, such as Zongmi's Sub-commentary to the Sutra of Perfect Enlightenment (where it refers to recognizing one's original enlightenment ). According to Linji, when we stop our seeking and turn our own light in upon ourselves, we will on that very instant have nothing to do. Huangbo Xiyun The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Huángbò Xīyùn ( simplified Chinese : 黄檗希运 ; traditional Chinese : 黄檗希運 ; Wade–Giles : Huang-po Hsi-yün ; lit. 'Xiyun of Mt. Huangbo ', Japanese : Ōbaku Kiun ) (died 850 )
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2562-627: The influence of the Linji school . Over time, this tradition became one of the largest and most influential schools of Chan in East Asia, with branches in Japan ( Rinzai ), Korea and Vietnam. Linji's students compiled and passed on his teachings in various sources, the most famous of which is the Recorded Sayings of Linji (Línjì yǔlù) . The Línjì yǔlù (臨濟語錄; Japanese: Rinzai-goroku , Recorded Sayings of Linji ) or Línjìlù for short,
2623-500: The invitation from Grand Marshal and President of the Grand Imperial Secretariat, Lord He. At Weifu, he stayed at Jiangxi chanyuan temple (江西禪院), of Guanyin si (觀音寺). He stayed at this temple for a year, receiving visitors, until his death. The Linji Lu describes his death as follows: Suddenly one day the master, although not ill, adjusted his robes, sat erect, and when his exchange with Sansheng [Sansheng Huiran]
2684-407: The later Linji School master, Dahui , who valued doubt over faith. In addition to faith, Linji also emphasized non-seeking and "wú shì" (無事), a term often translated as "nothing-to-do," but which also has the meaning of no affairs, no concerns, no matters, and no business. He says: Followers of the Way, as I look at it, we're no different from Shakyamuni . In all our various activities each day,
2745-514: The mind. One of his most important sayings was “mind is the Buddha”. He said: All the Buddhas and all sentient beings are nothing but the One Mind, beside which nothing exists. The One Mind alone is the Buddha, and there is no distinction between the Buddha and sentient beings. He also said: To awaken suddenly to the fact that your own Mind is the Buddha, that there is nothing to be attained or
2806-483: The most prominent of which was Linji Yixuan. He was given the posthumous title (probably under the urging of Pei Xiu who became chief minister of the central government in 853) of “Chan Master Without Limits” (Tuan Chi Ch’an Shih). John Blofeld says he died on Mount Huangbo during the T'ai Chung reign of the Tang dynasty, or between 847 and 859. Blofeld says his memorial pagoda is "The Tower of Spacious Karma" and that it
2867-516: The mountains.” In 842, a prominent government official in Kiangsi province, Pei Xiu (Wade–Giles: P’ei Hsiu) (787 or 797–860), invited Huángbò to take up residence at Lung-hsing Monastery. Pei was an ardent student of Chan and received teachings from Huángbò, eventually building a monastery for Huángbò around 846, which the master named Huang-po after the mountain where he had been a novice monk. Before Huángbò died, he named thirteen successors,
2928-430: The reclusive monk Dàyú ( 大愚 ). After exchanging some words with this monk, Linji attained an awakening or (見性, jianxing ). He then returned to Huangbo and told him what had occurred. Huangbo slapped Linji, saying “You lunatic, coming back here and pulling the tiger’s whiskers!” Then Linji responded with a loud shout. After this event, Linji stayed with Huangbo for some time, or he may have traveled to practice with Dayu for
2989-795: The story of the Linji lu is the story of a movement that found its voice and identity through the image and alleged teachings of Linji. What these teachings represent are not the words of one man, which are in any case irretrievable, but the combined aspirations of the movement as a whole, projected onto the persona of Linji as founder. Linji wrote nothing himself. Our knowledge of his teachings allegedly depends on notes taken by students of his sermons, lectures, dialogues, and other interactions. The names of those who originally kept such notebooks are unknown to us. Eventually, fragments of Linji's teachings were included in Chan transmission records. The Línjì yǔlù contains stories of Linji's interactions with teachers, contemporaries, and students. The recorded lectures are
3050-645: The sun which shines spontaneously, "shining without intending to shine." For Huangbo, when one transcends the dharmas of being and non-being, one's mind is like the sun whose brilliance shines naturally, and this requires no effort. Similarly, Huangbo said: Consider the sunlight. You may say it is near, yet if you follow it from world to world you will never catch it in your hands. Then you may describe it as far away and, lo, you will see it just before your eyes. Follow it and, behold, it escapes you; run from it and it follows you close. You can neither possess it nor have done with it. From this example you can understand how it
3111-503: The teachings of Yogācāra, since the Zutang ji depicts Linji's first meeting with Dayu as being a discussion on the Treatise on the stages of Yogācāra practice ( Yuqie lun 瑜伽論). After this period of study however, Linji turned to meditative practice, as sermon 18 of the Record of Linji states "But later, when I realized that they were only remedies to help the world and displays of opinion, I threw them all away, and, searching for
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#17327760928463172-510: The tendency of his listeners to grasp at concepts such as buddhas , patriarchs, bodhisattvas , stages of practice and levels of attainment. He famously said, "If you meet a buddha, kill the buddha." While Linji's language may sound extreme, it reflects an attitude which considers grasping at buddhas, bodhi , nirvana , Dharma , and other such related Buddhist concepts, as a kind of delusion. As Burton Watson observes: The message of Lin-chi's sermons, reiterated with almost wearisome persistence,
3233-553: The text likely reflects the concerns of the Song dynasty Linji school rather than that of Linji in particular. The standard edition was first included within the massive Tiansheng guangdeng lu by the lay believer Li Zunxu (a student of Guyin Yuncong) in 1036 and it was independently printed in 1120 by Yuanjue Zongyan at Mount Gu in Fuzhou (present-day Fujian ). Yanagida Seizan writes that "we have no way of determining exactly what
3294-513: The transmission) . However, the composition of these sources, like the Línjì yǔlù , occurred over various stages of historical development, culminating in the Song dynasty version of the Línjì yǔlù published by the Linji school. This text thus includes stories and passages attributed to Linji by later authors. As such, according to Albert Welter, "the life of the historical person Linji is shrouded in legend." Yanagida Seizan also writes "If we construct
3355-477: Was Baizhang Huaihai (Wade–Giles: Pai-chang Huai-hai; Japanese: Hyakujo Ekai), another Mazu student, and it was from Baizhang that Huángbò received Dharma transmission . According to Yuanwu Keqin 's commentary in The Blue Cliff Record , when Huángbò first met Baizhang, Baizhang exclaimed, “Magnificent! Imposing! Where have you come from?” Huángbò replied, “Magnificent and imposing, I’ve come from
3416-488: Was Emperor Hsüan Tsung who gave him the title "The Zen Master Who Destroys All Limitations". What is known of Huángbò's teachings comes from two texts, the Ch’uan-hsin Fa-yao (Essential of Mind Transmission) and the Wan-ling Lu (Record of Wan-ling: Japanese: Enryōroku) written by Huángbò's student, Pei Xiu. Pei compiled the teachings from his own notes and sent the manuscript to the senior monks on Mount Huangbo for further editing and emendation. The “official” version of
3477-454: Was a major teaching of Linji. In what is perhaps the earliest source of this teaching, the Zutang ji , it is presented as follows: On one occasion, the Master (Linji) addressed the assembly: "I, a mountain monk, tell you clearly—within the body-field of the five skandhas there is a true man with no-rank, always present, not even a hair's breadth away. Why don't you recognize him?" Then,
3538-475: Was an influential master of Zen Buddhism during the Tang dynasty . He was part of the Hongzhou school of Chan founded by Mazu . Huángbò was a student of Baizhang Huaihai (720–814), and the teacher of Linji Yixuan (J. Rinzai) (died 866) (Wade–Giles: Lin-chi I-hsüan; Japanese: Rinzai Gigen). Very little about Huángbò's life is known for certain as, unlike other Transmission of the Lamp literature, there
3599-520: Was bowing to an image of the Buddha. The most famous instance was when Linji Yixuan was directed by the head monk, Muzhou Daoming , to question Huángbò on the meaning of Buddhism after Linji had been practicing in Huángbò's monastery for three years without an interview. Three times Linji went to Huángbò and three times the only answer he got was a slap. His apparent disrespect was extended to his own position: You people are just like drunkards. I don’t know how you manage to keep on your feet in such
3660-542: Was finished, quietly passed away. It was on the tenth day of the first month in the eighth year of Xiantong [18 February 867] of the Tang dynasty. After Linji's death, his disciples then cremated him and built a memorial pagoda for the master's remains in the capital of Daming Prefecture. The Chinese emperor decreed that Linji was to receive the posthumous title "Huizhao Chanshi" (慧照禪師, “Meditation Master of Illuminating Wisdom”). According to Yanagida Seizan, "Linji died probably in his early or mid-fifties, and thus did not reach
3721-584: Was the custom of the times, he traveled around seeking instructions from various Chan masters. He visited Mt. Tiantai and sought teachings from the National Teacher Nanyang Huizhong (Wade–Giles: Nan-yang Hui-chung; Japanese: Nan’yō Echū). At some point he may also have studied under Nanquan Puyuan (748–835) (Wade–Giles: Nan-ch’üan P’u-yüan; Japanese: Nansen Fugan), a student of Mazu Daoyi (Wade–Giles: Ma-tsu Tao-i; Japanese: Baso Dōitsu) (709–788) However, Huángbò's main teacher
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