The Autobiography & Maxims of Chan Master Han Shan 1546-1623 Text Translated by Upasaka Richard Cheung and paraphrased by Rev. Chuan Yuan (Ming Zhen) Shakya, OHY Publication of the printed text of this work, which is freely distributed at Hsu Yun Temple, Honolulu, Hawaii, was made possible by the generous donations of Mr. and Mrs. Wing Kam Chang, of Phoenix, Arizona. A production of the Zen Buddhist Order of Hsu Yun http://www.hsuyun.org [email protected] Acknowledgment It is my great pleasure to express my gratitude to Mr. and Mrs. Wing Kam Chang of Phoenix, Arizona, whose generosity and dedication to our Buddhist Dharma has enabled us to translate, publish and to freely distribute Han Shan’s autobiography at Hsu Yun Temple, Honolulu, Hawaii. Through their kindness our Internet ministry is now able to bring this important work to readers around the world. We all owe a debt of gratitude to Mr. and Mrs. Chang. Mr. Chang was born into a highly respected Buddhist family: his parents being Upasaka Ming Ming, who were followers of our Venerable Master Hsu Yun in China. Mr. Chang’s entire family has a long and respected association with Buddhism; and it is a great honor for all of us to enjoy their unfailing support. Through the efforts of Mr. Chang and his ancestors many important Buddhist scriptures have been translated and distributed in many countries around the world. I can remember the pleasure I felt when reading a hand-written copy of the Lotus Sutra which his father had made for others to read and study. The Chang family is also responsible for translating and publishing Patriarch Hui Neng’s Platform Sutra into English as well as many other ancient Chinese texts. The heart of Buddhism reposes in the good character of the Buddha’s followers. In all this world there are few Buddhists whose devotion can be said to equal that of the Chang family. Certainly there are none who surpass it. We all owe Mr. and Mrs. Wing Kam Chang and their entire family a debt of gratitude which we can never adequately repay. Jy Din Sakya, Abbot Hsu Yun Temple 42 Kawananakoa Place Honolulu, Hawaii. The Autobiography & Maxims of ii Master Han Shan (1546-1623) Acknowledgment by the translator All kinds of people, educated or uneducated, rich or poor, nobles or ordinary people, and even emperors or their families, have been, throughout history, influenced by the teachings of the Dharma. The literary works of the great masters and patriarchs of Buddhism, who devoted their lives to spreading the Dharma, are valuable guides to us all. From their biographies, we learn not only the details of their search for truth and of their practice of Buddhism, but also of their character and determination in achieving their goals and vows. Master Han Shan was one of the four greatest monks in Ming Dynasty (1368-1643) in China. He was a great patriarch of Zen Buddhism. During his life of practicing Zen, he attained enlightenment and various visionary states. He helped and guided his followers to understand many sutras by lecturing and writing commentaries on them, for example, the lectures of The Hua Yan Xuan Tan; Straight Talk on the Heart Sutra; The commentary of The Avatamsaka Sutra; The Lankavatara Sutra; The Thorough Meaning of Surangama Sutra; and many others. He was also a well educated scholar in Classical Chinese literature with commentaries on Chun Qiu Zuo’s Doctrine of the Mind; Zhao Lun and others. If this book enables a reader, whether or not he already includes himself in Buddhist ranks, to share in the great joy of our religion and to learn even a little more about our religion’s illustrious history, this present work has attained its objective. Finally, I would like to express my sincere thanks to Rev. Chuan Yuan (Ming Zhen) Shakya who spent much time and effort in effecting a paraphrase of my translation of the original Chinese into English. I also like to thank Ven. Jy-Din Sakya who gave me guidance and explanation whenever I needed during the work. Lastly, I express my appreciation to the good course that has been done by Mr. and Mrs.Wing K. Chang whose generosity is responsible for bringing this important work to the world. Richard Cheung Honolulu, December 1993 The Autobiography & Maxims of iii Master Han Shan (1546-1623) THE AUTOBIOGRAPHY & MAXIMS OF CHAN MASTER HAN SHAN INTRODUCTION To a traveler on the Chan Path, as it is to a traveler on any arduous journey, hostelries, sign posts, and an occasional helping hand are indispensable. Especially when the way is difficult, a traveler requires a safe place to rest just as he needs to know his location. Should he stumble, he’ll need an outstretched hand. Should he find himself hopelessly lost, he’ll require directions from someone who well knows the way. In Chan, every wayfarer knows that he can find refuge in the Buddhist Dharma. There is always room for him in that most comfortable of Inns. And reflection upon his improving sense of well- being—that peace, joy, and freedom he increasingly feels—will reliably locate his position on the steep ascent. But what about those critical times when he finds himself fallen or lost? Who will arrive to extend a helping hand and be his companion until he is healed and steady on his feet? When he is confused, who will be there to point him in the right direction? When he is lost, whose footprints will appear to lead him back to the True Path? To a traveler on the Chan Path, that helping hand, that good advice and companionship are provided by Master Han Shan. Those trusted footprints are his, too. How, the modern traveler may ask, can the autobiography of a 16th century peripatetic Chinese Master possibly be relevant in today’s jet-age society? He will laugh to think that in Han Shan’s day, railroad trains, now quaint and obsolete, were not to be invented until centuries in the future. And he who customarily relies upon the clear, precise recordings of Silicon Valley technology will surely doubt that he can find anything useful in the faded brushstroke recollections of a fellow who called himself Han Shan . “Silly Mountain.” But the human soul does not submit to scientific scrutiny. The journey to Nirvana is not made by space shuttle or the Union Pacific. Today, as it was in Siddhartha’s day, progress on the Path is gained by the acquisition of love and understanding and humility. Han Shan helps us to acquire these treasures. Who among us has never chafed at the dictates of his parents, at that exercise of parental authority which, in the name of “doing what was best in the long run” forced him to commit to a course he did not wish to follow? Before that “long run” occurs, years of resentment intervene. Anyone who still bears even a residue of such resentment will surely benefit from Han Shan’s experience. Sadly he relates that as a happy thriving boy, he was told that he must be sent away to a distant school “to receive the best education possible.” Separation from all he knew and loved—especially from his beloved mother—was for him unthinkable, and so he protested grievously, repeatedly refusing to board the ferry that would carry him away. Imagine the pain and chagrin he felt when his mother personally ordered him thrown into the river, turned her back to his cries and walked away, leaving him no choice but to turn to others for help. His love for her turned into contempt and the kind of bitterness that can only be cured by indifference. Imagine the pain he felt when as a mature adult he learned that in the days and years following his departure, his mother would go regularly to the river’s edge and sit and weep because she loved and missed him so. Han Shan is justly regarded as one of China’s greatest poets. Wherever he went people clamored for his writings. Those who succeeded in getting him to compose a verse for them treated the lines like The Autobiography & Maxims of iv Master Han Shan (1546-1623) a trophy. But Han Shan knew all too well that the proficiency and the insights that gained him such acclaim were the products of that “best possible education” his mother had paid so dearly to obtain for him, and his anger, contempt and indifference melted into shame. For love of him she had sacrificed here own happiness, and he had rewarded her great love with a wretched stone of silence. Can we not all learn from this experience? Who among us has never been accused of an offense of which he is innocent? And if he has thus far escaped, who can fail to fear the possibility of tomorrow’s accusations? If he cannot prove his innocence, how will he bear his punishment? Will he become as detestable as the lie, or will he retain his dignity and continue to pursue his goals despite the obstacles such calumny presents? Han Shan was falsely accused of a crime, and the record of his personal conduct will serve as an exemplar for anyone who suffers such misfortune. Who among us has never had his mind so swollen with self-righteous pride that it lost all capacity to perceive the truth? As Han Shan’s intellectual powers began to rise, his ego inflated as if keeping pace. He became so arrogant that he nearly severed his relationship with his best friend because that friend did not accord him proper courtesies.