Zen's Chinese Heritage: The Masters and Their Teachings by Andy Ferguson

Vast Benefit.” His burial stupa was named “Return to Truth.”

NANYANG HUIZHONG
     
    NANYANG HUIZHONG (675–775), often referred to as the “National Teacher,” was an eminent student of the Sixth Ancestor, Dajian Huineng. He came from ancient Zhuji. 44 As a boy, he entered monastic life, first studying under a Vinaya master. During forty years of rigorous practice and study on Baiya mountain, he thoroughly mastered all aspects of scriptural study and meditation practice. Later, Huizhong taught the three Tang dynasty emperors Xuan Zong, Su Zong, and Dai Zong, thus earning the title “National Teacher.”
    Nanyang’s century spanned the golden age of classical Zen. During his youth, the dominant East Mountain school of Hongren branched into the Northern, Southern, and Sichuan schools. Later he witnessed the rise of the Heze, Hongzhou, Shitou, and other Zen schools. But Nanyang was not closely associated with any school, and he attained a stature that transcended the rancorous religious politics of the era.

    National Teacher Nanyang Huizhong came from Zhuji in Yuezhou. His surname was Ran. From the time he received Dharma transmission he remained in the Dangzi Valley on Baiya Mountain in Nanyang, not leaving there for forty years. His reputation spread to the capital city.
    In the second year of the Shang Yuan era, the emperor, Su Zong, dispatched an envoy to invite the master to the Imperial Capital. He received him there with great ceremony. At first he lived at the Thousand Blessings Temple at the Western Zen Monastery. Toward the end of the Dai Zong era the master was invited to reside at the Luminous Abode Buddha Temple where he stayed for sixteen years, expounding the Dharma in accord with circumstances.
    At that time, a famous [Indian monk] named “Big Ears Tripitaka” came from the west to stay at the capital city. He claimed to have telepathic powers. The emperor Su Zong called on the National Teacher to test this monk.
    When Tripitaka saw the National Teacher he bowed and stood to his right [in deference].
    The National Teacher said, “I hear that you have mind-reading power.”
    Tripitaka replied, “I don’t presume to say so.”
    The National Teacher said, “Where do you say I am right now?”
    Tripitaka said, “The master is a teacher of the whole nation. So why have you gone to the West River to see a boat race?”
    After a while, the National Teacher asked again, saying, “Now where do you say I am?”
    Tripitaka said, “The master is a teacher of the whole nation. So why have you gone to the Tianjin Bridge to see monkeys playing?”
    After some time, the National Teacher asked again, saying, “Where do you say I am right now?”
    Tripitaka then made a wild guess and the master shouted, saying, “You wild fox spirit! Where is your mind-reading ability?”
    Tripitaka couldn’t answer.
    ([Later,] a monk asked [Zen master] Yangshan, “Why couldn’t Big Ear Tripitaka see the National Teacher on his third try?” Yangshan said, “On his first two tries he entered the realm of mind. On his third attempt he employed samadhic practices, so he couldn’t see the National Teacher.” Another monk asked [Zen master] Xuansha about this. Xuansha asked in response, “What do you say Tripitaka saw in his first two attempts?” Yongjia Xuanjue said, “In the first two attempts Tripitaka saw him. Why didn’t he see him on his third try? Moreover, what is there in what the National Teacher said that is advantageous or harmful?” A monk asked Zhaozhou, “Big Ear Tripitaka couldn’t see the National Teacher on his third attempt. Where did he go?” Zhaozhou said, “On Tripitaka’s nose.” Later, a monk asked Xuansha Shibei, “Since he was on Tripitaka’s nose, why couldn’t he see him?” Xuansha said, “Because he was too close.”)

    One day the National Teacher called to his attendant. The attendant responded. The National Teacher called three times, and three times the attendant