famous zen buddhists Mazu Daoyi "Daji" buddhism

Mazu Daoyi "Daji" (709-88)


After Huineng, Mazu is the most famous of the ancient Chinese Zen masters. Three of the traditionally acknowledged major schools of Zen trace their origin with this renown Zen ancient. From his home in Sichuan Province, Mazu made his way to Zhongqing, where he first studied under a second generation teacher of Daman Hongren (The Fourth Ancestor). There he received ordination as a Buddhist monk. Later he settled on Mt. Heng where he met Nanyue Huairang. After ten years of study with Nanyue he received dharma transmission, then traveled as a "yunsui" the length and breadth of China to perfect his understanding of the Buddha Way. Eventually he settled at Zhong Ling (located in present day Nanchang City), where students from every quarter came to study.

Mazu's Zen lineage is remembered as the Hongzhou Zen School. Located in what is now Jiangxi province, it was the dominant Zen school of the late Tang Dynasty period (late eighth and early ninth centuries). Mazu was the first Zen teacher acknowledged to use the staff to jolt his students into wakefulness. The strident style of the school foreshadowed the uncompromising training methods of his famous Zen descendent, Linji Yixuan.

Unlike other Zen masters of his era, Mazu did not leave a record of written teaching. Instead, what we know of him comes from imaginative legends, many of them embellished to better reflect the awesome sense of presence that Mazu conveyed.

Like the other great Zen masters of all ages, Mazu emphasized the immediacy of Zen enlightenment. He emphasized "Mind is Buddha," and "This place is itself True Thusness." Mazu moved the Chinese spiritual scales back toward "pointing directly at mind," the essential teaching of Bodhidharma's Zen.

The acclaimed greatness of a Zen Master does not arise from his or her intellectual message. It arises, rather, from the awesome and bone-chilling presence such masters radiate in the world. This presence reveals an astonishing freedom. Zen students, observing such masters, naturally aspire to gain the remarkable composure, effortless grace, and uncluttered vision that they embody. Later generations meet these teachers partly through their words, but more intimately through their myths.

The Wudeng Huiyuan provides the following account of Mazu's life and teaching:



Zen master Mazu Daoyi of Jiangxi was from Shi Fang in Hanzhou (about 40 kilometers north of the modern city of Chengdu in Sichuan Province). His surname was Ma. He entered Luohan Temple in his home district. His appearance was most unusual. He strode like an ox and glared like a tiger. His extended tongue covered his nose. On the soles of his feet his veins formed two circles. As a youth he took tonsure under a monk named Tang in Zi Province. He was fully ordained under Vinaya Master Yuan in Yu province.

During the Kai Yuan era (713-741) Mazu met Master Rang (Nanyue Huairang) while practicing Zen meditation on Mt. Heng. Six others also studied with (Nanyue) but only Mazu received the secret mind seal. Nanyue Huairang and his student Mazu Daoyi can be compared with Qingyuan Xingsi and his student Shitou Xiqian. Although they came from the same source they diverged into two branches. The brilliance of ancient Zen arose through these two masters (Mazu and Shitou). Liu Ke said, "In Jiangxi is Master Daji (Mazu), In Hunan is Master Shitou. Anyone traversing the country seeking a teacher who doesn't see these two will remain ignorant."

Prajnatara of India recorded that Bodhidharma said, "Although the great land of China is vast, there are no roads where my descendants won't travel. The phoenix, with a single grain, nourishes the saints and monks in the ten directions."

The Sixth Ancestor said to Nanyue, "Hereafter, from the area to which you will go, a horse will come forth and trample everyone in the world to death."

Later the dharma of Nanyue's spiritual heir was spread across the world. People of that time called him Master Ma.

From Buddha Trace Cliff in Jianyang, Mazu moved to Linchuan. He then moved to Nankang at Gonggong Mountain. In the middle of the Dali era (766-779) Mazu lived at the Kaiyuan Temple in Zhong Ling. During that time the high official Lu Sigong heard rumors (about Mazu), and personally came to receive instruction. Because of this, students from the four quarters gathered like clouds beneath Mazu's seat.

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One day Mazu addressed the congregation, saying, "All of you here! Believe that your own mind is Buddha. This very mind is Buddha-Mind. When Bodhidharma came from India to China he transmitted the supreme vehicle teaching of One Mind, allowing people like you to attain awakening. Moreover he brought with him the text of the Lankavatara Sutra, etching it on the Mind ground of sentient beings. I fear that you are misguided and you don't believe in the teaching of this Mind that each and every one of you possess. Therefore the Lankavatara Sutra offers the Buddha's words that Mind is the essence- and that there is no gate by which to enter Dharma. Those seeking the truth should seek nothing. Outside of Mind there is no other Buddha. Outside of Buddha there is no other Mind. Do not cling to good nor reject what is bad. Don't lean toward either purity or pollution. Reach an understanding of the empty nature of desires; that yearnings are never fulfilled; and that because there is no self-nature the three worlds are Mind only. The myriad forms of the entire universe are the seal of the single Dharma. Whatever forms are seen are but the perception of Mind. But Mind is not independently existent. It is co-dependent with form. You must only speak of those things that you encounter. Each matter you encounter is the principle of your life, and your actions in each matter are without hindrance. The fruit of the Bodhisattva Way is just thus, born of Mind, taking names to be forms. Because of the knowledge of the emptiness of forms, birth is not birth. Comprehending this, one acts in the fashion of one's time; dressing, eating food, upholding the practices of a bodhisattva, and passing time according to circumstances. Is there anything beyond this?

To receive my teaching, listen to this verse:



The Mind-ground responds to conditions,

Bodhi is only peace,

No obstruction in worldly affairs or principles,

Birth is non-birth.

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A monk asked, "Master, Why do you say that Mind is Buddha?"

Mazu said, "To stop babies from crying."

The monk said, "What do you say when they stop crying?"

Mazu said, "Neither Mind, nor Buddha."

The monk asked, "Without using either of these statements, how would you instruct someone ?"

Mazu said, "I would say to him that it's not a thing."

The monk asked, "If suddenly you met someone who was in the midst of it, then what?"

Mazu said, "I would teach them to realize the great Way."

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A monk asked, "What is the essential meaning of Buddhism?"

Mazu said, "What is the meaning of this moment?"

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Layman Pang asked, "Would the Master please give your esteemed view about the clear-eyed ancestors?"

Mazu looked down.

Layman Pang said, "Other teachers can't play the lute. Only the Master does it so sublimely."

Mazu then looked up. Layman Pang bowed. Mazu then returned to the abbots room. Layman Pang followed him, saying, "Just now something skillful turned awkward."

Layman Pang also asked, "Although water has no muscle or bone, it supports ten-thousand pound ships. What is the principle this displays?"

Mazu said, "Here there is neither water nor boat. How can you speak of muscle and bone?"

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One evening, the monks Xitang, Baizhang, and Nanquan were viewing the moon with Master Mazu.

The Master asked them, "At just this moment, what is it?"

Xitang said, "Perfect support."

Baizhang said, "Perfect practice."

Nanchuan shook his sleeves and walked away.

Mazu said, "A sutra enters the Buddhist canon. Zen returns to the sea. Only Nanchuan has gone beyond things."

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Baizhang asked, "What is the essential import of the School?"

Mazu said, "It's just letting go of the place of your body and life."

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Mazu asked (his student) Baizhang, "What teaching do you offer people?"

Baizhang held up his whisk up straight.

Mazu said, "Just this? Nothing more?"

Baizhang threw down the whisk.

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A monk asked, "How can one gain accordance with the Way?"

Master Mazu said, "I've never been in accord with it."

The monk asked, "What is the essential meaning of Zen?"

Mazu struck him and said, "If I didn't hit you I'd be laughed at from every direction."

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The young teacher Danyuan returned from a pilgrimage. He drew a circle in front of Master Mazu, stood inside of it and bowed."

Master Mazu said, "Do you want to be a buddha or not?"

Danyuan said, "I can't deceive you."

Master Mazu said, "I don't measure up to you."

Danyuan didn't answer.

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When Deng Yinfeng was taking his leave, Master Mazu said to him, "Where are you going?"

Yinfeng said, "To Shitou's."

Mazu said, "Shitou's road is slippery."

Yinfeng said, "I'll carry a wooden staff with me. When I encounter such places I'll have some fun."

Then he went off.

Upon arriving at Shitou's he circled that teacher's meditation bench, loudly struck his staff on the floor, and asked, "What doctrine is it?"

Shitou said, "Blue Heavens! Blue Heavens!"

Yinfeng didn't speak, but returned and reported this to Master Mazu.

Master Mazu said, "Go there and ask him again. Wait for his answer, then make two roaring sounds."

Yinfeng again went to Shitou and asked the question as before. Shitou made two roaring sounds. Yinfeng again didn't speak. He returned and reported this to Master Ma.

The Master said, "Like I told you, 'Shitou' road is slippery.'"

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A monk drew four circles (on the ground) in front of the Master. The top circle was stretched long and the three underneath were flattened. He said, "It can't be said that the one on top is long and the three underneath are short. Leaving these four figures aside, how does the Master respond?"

Master Ma then drew something on the ground and said, "Long and short can't be spoken of. I've answered you." (When National Teacher Nanyang Huizhong heard of this incident, he said, "Why didn't he ask this old monk?")

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A scholar monk came and asked, "I'd like to know what teaching Zen sets forth."

Master Ma asked the monk, "What teaching do you set forth?"

The scholar monk said, "I lecture upon more than twenty volumes of scripture."

Master Ma said, "Are you lion's cub?" (the words for "lion" and "teacher" in Chinese are homonyms. Thus, Mazu is metaphorically asking "Are you a Zen student?" or "Can you be my student?")

The scholar monk said, "I can't so presume."

Master Ma made a roaring noise.

The scholar monk said, "This is a teaching."

Master Ma said, "What teaching is it?"

The scholar monk said, "The teaching of the lion leaving its den."

Master Ma remained silent.

The scholar monk said, "This also is a teaching."

Master Ma said, "What teaching is it?"

The scholar monk said, "The teaching of the lion in its den."

Master Ma said, "Neither going nor coming, what teaching is it?"

The scholar monk didn't answer. (Baizhang said in his behalf, 'Do you see?’) The scholar monk then said good-bye and started to leave.

Master Ma called to him, "Professor!"

The scholar turned his head.

Master Ma said, "What is it?"

The scholar again didn't answer.

Master Ma said, "This dull witted professor!"

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Magistrate Lian Fang of Hongzhou asked, "Should one drink wine and eat meat or not?"

Master Ma said, "If you eat it's your prosperity. If you don't eat it's your blessing."

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The Master had one hundred thirty nine disciples, each a spiritual master in different places where they ceaselessly conveyed the teaching. In January of the year 788 as the Master was walking in the woods he viewed the surface of a pool in a rock grotto and said to his attendant, "This ruined old body of mine will return to the ground next month."

These words came to pass. He subsequently became ill.

The temple director asked him, "How has the Master's honored condition been lately?"

Master Ma said, "Sun-faced Buddha. Moon-faced Buddha."

On February 1st the Master bathed, sat in a cross-legged position, and passed away. During the Yuan He era (806-820) he received the posthumous name Daji, "Great Stillness." His stupa is named "Majestic and Imposing."