Princeton University Press

Chapter Title: X

Book Title: The Princeton Dictionary of Buddhism

Book Author(s): Robert E. Buswell <suffix>Jr.</suffix> and Donald S. Lopez
<suffix>Jr.</suffix>
Published by: Princeton University Press. (2014)
Stable URL: http://www.jstor.org/stable/j.ctt46n41q.40

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 X
xiala. (C) (). See JIELA. These and other ideas from the Xiangfa jueyi jing were especially
influential in the teachings of the Third-Stage school (SANJIE
xiangdai miao. (C) (). See DAIJUE ERMIAO. JIAO) and that schools emblematic institution, the WUJINZANG
YUAN (inexhaustible storehouse cloister). Such eminent monks
xiangfa. ( J. zh; K. sangpop ). In Chinese, semblance as TIANTAI ZHIYI, JIZANG, and HNEN also held the Xiangfa jueyi
dharma or counterfeit dharma; a term related to the Sanskrit jing in high regard.
SADDHARMAPRATIRPAKA. The Sanskrit term has a range of uses,
including as a designation for the BUDDHADHARMA after the Xiangguosi. (). In Chinese, Minister of the State
buddha has passed into PARINIRVNA. In the East Asian context, Monastery; located in eastern Henan in the city of Kaifeng.
xiangfa came to designate the second and middle period of a Originally built in 555 CE and named Jianguosi, it was subse-
buddhas teaching. The first period, that of the SADDHARMA (C. quently destroyed during a battle. It then became a private
zhengfa), is the period of the true dharma after a buddhas residence and garden; but later, when a monk named Huiyun
passage into parinirvna, during which time it is still possible saw a reflection of a monastery in its garden pool, he collected

to achieve enlightenment by following his teachings. The sec- enough subscriptions to buy the residence and turn it back into
ond period, of xiangfa, is a time during which the achievement a monastery in 711. It was renamed Xiangguosi by the Ruizong
of enlightenment is still possible, but the practice of the dharma emperor of the Tang (r. 684690, 710712). The monastery
has generally been reduced to rote repetition of the teachings was well supported by Tang and Song emperors, as evidenced
and practices; there are also signs of laxity in both monastic and by the campuss extensive grounds and the lavish materials used
lay practice developing during this period. The third period, in its accoutrements, such as using gold dust to decorate images,
that of MOFA (cf. SADDHARMAVIPRALOPA), or the final dharma, is icons, and paintings. It is well known for its layout, including its
a time of degeneration and decline, during which the practice of use of twin pagodas (STPA). Xiangguosi also became famous for
the dharma is no longer efficacious, due largely to the dimin- its frescoes, painted by famous contemporary artists from the
ished capacities of humans. This division into three periods of neighboring region. Artists at the Song Painting Academy
the dharma seems to have originated in China and was widely painted much of the Buddhist imagery at this monastery.
influential in East Asian Buddhism. Xiangguosi reached the zenith of its influence during the
Song dynasty, when it became an outpost for foreign monks
Xiangfa jueyi jing. ( J. Zb ketsugiky; K. Sangpop kyorui visiting China.
kyong ). In Chinese, the Scripture on Resolving
Doubts Concerning the Semblance Dharma; an indigenous xiangjiao. ( J. zky; K. sanggyo ). In Chinese, teach-
Chinese Buddhist scripture (see APOCRYPHA), dating from ing [viz., religion] of images; a pejorative term coined by Con-
the mid-sixth century. The Xiangfa jueyi jing is set against fucians to refer to Buddhism, derived from the emphasis in
the background of the Buddhas PARINIRVNA. At the request Buddhism on bowing before images during rituals and ceremo-
of a BODHISATTVA named Changshi (Constant Giving), the nies. Confucianism, in turn, was called the teaching [viz.,
Buddha offers instructions on the practice of giving (DNA), religion] of names (mingjiao), to demonstrate by contrast that
in which he declares charity to be the most appropriate it was based on intellectual inquiry and the rectification of
practice during the age of the semblance dharma (XIANGFA; names (zhengming) rather than on worship of images of Con-
SADDHARMAPRATIRPAKA). The semblance-dharma period is char- fucius and the teachers within the tradition.
acterized as an age of degeneration, during which both clergy
and laity begin to transgress the precepts and slander the Bud- Xiangmo Zang. (T. Bdud dul snying po; J. Gma Z;
dhas teaching. The Xiangfa jueyi jing emphasizes the impor- K. Hangma Chang ) (d.u.). In Chinese, Demon-Subduer
tance of collective rather than individual giving during this age, Zang. Chinese monk and leading disciple of the CHAN master
and especially giving to the impoverished and underprivileged, SHENXIU, in the Northern school (BEI ZONG). At an early age,
rather than just to the three jewels (RATNATRAYA) of Buddhism. Xiangmo Zang acquired the nickname demon-subduer

1008

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(xiangmo) by dwelling in deserted houses and open fields. Later,
he learned to recite the SADDHARMAPUNDARKASTRA and studied
the VINAYA after he became a monk. He is said to have had an
awakening experience after listening to a lecture on the theories
of the Southern school (NAN ZONG lun) and, abandoning his
scriptural studies, became a student of Shenxiu. As Shenxius
disciple, Xiangmo Zang became the target of HEZE SHENHUIS
polemical attack on the Northern school of Chan. Xiangmo
Zang also appears in the BSAM GTAN MIG SGRON by GNUBS CHEN
SANGS RGYAS YE SHES along with a certain Wolun (d.u.) and
MOHEYAN and others of the Northern school, whose teachings
may have exerted some influence on MAHYOGA in Tibet.
Xiangshansi. (). In Chinese, Fragrant Mountain
Monastery; located on SONGSHAN in Ruzhou, Henan province.
It is not known when the monastery was first established, but it
is thought to have been built c. 516 CE during the Northern
Wei dynasty (386584). One source credits the founding of a
Xiangshan monastery in Xiangzhou to a certain general named
Liu Qingzhi, but no further mention is made of either the
general or the monastery. The current Xiangshansi underwent
a major renovation around 1068 during the Northern Song
dynasty, and special attention was paid to restoring its Dabei
ta (Great Compassion pagoda), which still stands today;
housed in the pagoda is a thousand-armed and thousand-eyed
form of GUANYIN (SHASRABHUJASHASRANETRVALOKITEVARA).
Xiangshansi, like SHANG TIANZHUSI, is known for being a
major pilgrimage site for Guanyin (AVALOKITEVARA) worship.
It became associated with the Princess MIAOSHAN incarnation
of Guanyin, whose legend is inscribed on a stele at the monas-
tery. The stele was commissioned in 1100 by a minor
civil servant, Jiang Zhiqi (10311104), who was the prefect
of Ruzhou. Jiang had the legend reinscribed on another stele at
the Shang Tianzhusi when he moved to Hangzhou four years later.
xiangxu wuchang. (C) (). See ER WUCHANG.
Xiangyan Zhixian. ( J. Kygen Chikan; K. Hyangom Chihan
) (d. 898). Chinese CHAN master in the GUIYANG ZONG
of the Chan tradition. Zhixian entered the monastery under
BAIZHANG HUAIHAI and later became a student of YANGSHAN HUIJI.
Zhixian dwelled for a long time at Mt. Xiangyan, whence his
toponym. One day while he was sweeping the garden, Zhixian
is said to have attained awakening when he heard the bamboo
brush against the roof tiles. He is best known for the GONGAN case
Xiangyan Hanging from a Tree: A man is dangling by his
mouth from the branch of a tall tree, his hands tied behind his
back and nothing beneath his feet. Someone comes under the tree
branch and asks, Why did BODHIDHARMA come from the West?
If he keeps his mouth clenched and refuses to answer, he is rude
to the questioner; but if he opens his mouth to answer, he will
fall to his death. How does he answer? Upon Zhixians death, he
was given the posthumous title Chan master Xideng (Inheritor of
the Lamplight).
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xiaomiao 1009
xiang zong. ( J. ssh; K. sang chong ). In Chinese,
characteristics school; also known as the FAXIANG ZONG or
Dharma Characteristics school. Both these names were
used polemically by rival scholiasts to polarize certain trends in
Buddhist thought. In distinction to the XING ZONG, or nature
school, FAZANG in the HUAYAN ZONG uses the term xiang zong
to refer to those monk-scholars whose scholarship focused on
the changing form of phenomena and reality. Monks of the
Faxiang or YOGCRA tradition tended to be categorized as this
characteristics school. Maintaining a strict distinction between
the xing and the xiang trends was called xingxiang juepan
(differentiation of nature and characteristics), while a scholastic
approach that attempted to harmonize the two trends was
characterized as xingxiang ronghui (harmonizing nature and
characteristics).
Xianzong ji. ( J. Kenshki; K. Hyonjong ki ). In Chi-
nese, Notes on Revealing the Cardinal Principle, attributed to
HEZE SHENHUI; also known as the Heze dashi xianzong ji
(Notes on Revealing the Cardinal Principle of Great Master
Heze) and Xianzong lun (Treatise on Revealing the Cardinal
Principle). A simpler version of the Xianzong ji, entitled
Dunwu wusheng bore song (Verses on Sudden Enlightenment,
the Unborn, and Praj), was also discovered at DUNHUANG.
As the title of the Dunhuang version makes clear, in this treatise
Shenhui expounds on the notions of no-thought (WUNIAN), the
unborn, or nonarising (ANUTPDA), and wisdom (praj), which
all seem to function as synonyms for emptiness (NYAT).
Shenhui also mentions the Indian patriarch BODHIDHARMAs
transmission of this secret teaching to China and his conferral
of the patriarchal robe as a mark of transmission. The Xianzong
ji was later included in the genealogical history of the Chan
tradition, the JINGDE CHUANDENG LU.
Xiaodao lun. ( J. Shdron; K. Sodo non ). In Chi-
nese, Laughing at the Dao Treatise; an anti-Daoist polemical
treatise composed by Zhen Luan (d.u.) and presented to
Emperor Wu (r. 560578) of the Northern Zhou dynasty in
570. In response to the Daoist contentions in the LAOZI HUAHU
JING that the Chinese sage Laozi went to India and became
KYAMUNI Buddha in order to convert the Western barbarians,
the Xiaodao lun attempts to expose the inconsistencies in Daoist
thought, cosmological perspectives, practice, and ritual, and to
demonstrate that the Daoists actually borrowed heavily from
Buddhism. The treatise so displeased the emperor that he is said
to have immediately ordered the text burned.
xiaoguo. (C) (). In Chinese, minor misdeed. See DUSKRTA.
xiaomiao. (). In Chinese, lit. small temple; a Song-
dynasty term for private monasteries whose control was passed
within a single monastic lineage. The term is used in distinction
to the large public monasteries, or monasteries of the ten
directions (SHIFANG CHA).
1010 xiaosheng jiao

xiaosheng jiao. (C) (). See HUAYAN WUJIAO.
xiayu. (C) . See AGYO.
Xiao zhiguan. (C) (). See XIUXI ZHIGUAN ZUOCHAN FAYAO.
xilai yi. ( J. seiraii; K. sorae ui ). In Chinese, lit. the
meaning of coming from the west; in CHAN literature, a com-
mon allusion to the question What was the meaning of
[Bodhidharmas] coming from the west? (xilai yi ruohe), i.e.,
Why did BODHIDHARMA, the founding patriarch of Chan,
come from India to propagate Chan? This question was com-
monly asked in Chan GONGAN exchanges to test the spiritual
depth of a teacher or disciple and as a meditative topic in
questioning meditation (KANHUA CHAN). The phrase is found
in HUANGBO XIYUNs (d. c. 850) CHUANXIN FAYAO, and the use
of the question is well displayed in a famous exchange involving
MAZU DAOYI (709788) and his disciple Hongzhou Shuiliao
(d.u.): when Shuiliao asks Mazu this question, Mazu encourages
him to come closer, whereupon he kicks him to the ground, and
Shuiliao immediately jumps up, enlightened. ZHAOZHOU
CONGSHENS (778897) answer to this question is the famous
gongan: Cypress tree in front of the courtyard (TINGQIAN
BOSHUZI). Some of the other answers that appear in Chan liter-
ature include sitting for a long time is a bother (BIYAN LU, case
no. 17), there is no meaning in Bodhidharmas coming from
the west (Biyan lu, case no. 20), and Zangs head is white,
Hais head is black (Biyan lu, case no. 73).
xilai yi ruohe. (C) (). See XILAI YI.
Ximingsi. (). In Chinese, Luminosity of the West
Monastery, located in the Tang capital of Changan (present-
day Xian). There are two founding narratives. The first credits
the Gaozong emperor (r. 649683) with establishing the
monastery at his old residence in 658 and installing DAOXUAN
(596667), founder of the Nanshan VINAYA school (NANSHAN
L ZONG), as its abbot. It is there that Daoxuan is said to have
compiled the DA TANG NEIDIAN (Great Tang Catalogue of
Inner [viz., Buddhist] Classics) as an inventory of scriptures
for the newly established library at the monastery. Daoxuan also
assisted XUANZANG (600/602664) in translating preceptive
texts, collaborated with his brother Daoshi (d. c. 683) in pub-
lishing VINAYA texts, and wrote his collection of essays in defense
of Buddhism entitled the GUANG HONGMING JI. A second narra-
tive instead credits Xuanzang with founding the monastery.
According to this story, the grounds were originally the resi-
dence of an imperial prince, and at first it was proposed to build
both a Buddhist and a Daoist monastery there. After Xuanzang
surveyed the site, he pronounced the site too small for two
establishments, and thus only a Buddhist monastery was
built. When Xuanzang settled there, the Gaozong emperor
(r. 649683) is said to have donated land, silk, and cotton to
sustain it. Regardless of which account is correct, Ximingsi
quickly became a major center of Buddhist scholarship and
housed the most comprehensive library of Buddhist texts in the
country. The monastery is said to have been built to match the
dimensions of JETAVANA in India and, at one point, housed
sixty-four cloisters. Because of its location in the Tang capital,
several eminent monks resided and worked there. For example,
the Tang emperor Xuanzong (r. 713756) is said to have
invited UBHAKARASIMHA to stay at Ximingsi, where YIXING
(683727) assisted him in his translation work. YIJING
(635713) also translated there the Sanskrit manuscripts he
brought back with him from his pilgrimage to India. The
Korean monk WONCHUK (613695) worked with Xuanzang
at Ximingsi (to the point that his lineage of scholastic interpre-
tation is sometimes called the Ximing lineage, see XIMING
XUEPAI), and the Japanese monk KKAI (774835) is also known
to have studied at the monastery.
Ximing xuepai. (C) (). In Chinese, the Ximing
scholastic lineage of the FAXIANG ZONG, associated with
WONCHUK. See FAXIANG ZONG.
xindi. (S. cintbhmik; J. shinji; K. simji ). In Chinese,
lit. mind-ground or mind as ground; a common metaphor
used in MAHYNA literature to suggest that mind or thought
is the source, or ground, of all phenomena. The Dasheng
bensheng xindi guan jing (Stra on the Great-Vehicle Contem-
plation of the Innate Mind Ground), for example, metaphori-
cally refers to the minds of the sentient beings of the three
realms of existence as a mind-ground, since all phenomena
whether mundane (LAUKIKA) or supramundane (LOKOTTARA),
and including all virtuous and nonvirtuous dharmas, as well
as the five rebirth destinies (GATI) and the states of a
PRATYEKABUDDHA, BODHISATTVA, or even a buddhaare gener-
ated from the mind of sentient beings, just as all grains
and fruits are generated from soil. A commentary to the
MAHVAIROCANBHISAMBODHISTRA (Dari jing shu) says that
the mind is also metaphorically referred to as a ground, since
the practice of bodhisattvas relies on the mind, just as activities
of ordinary people rely on the ground. In the FANWANG JING
(Brahms Net Stra), the mind-ground refers to the bodhi-
sattva precepts (PUSA JIE), which help to restrain the activities of
body, speech, and mind; the precepts are the mind-ground
because the activities of mind, or thought, are the basis for
actions performed via body and speech. The buddha Vairocana
says in the stra that he achieved complete, perfect enlighten-
ment (SAMYAKSAMBODHI) only after cultivating the mind-ground
over a hundred incalculable eons (ASAMKHYEYAKALPA). The
Korean monk WONHYO (617686), in his Pommang gyong Posal
kyebon sagi (Personal Exposition on the Bodhisattva Precepts
Text of the Brahms Net Stra), described three different
denotations of mind-ground in terms of the abider and the
ground on which that abider resides. These are (1) the fifty
stages of the bodhisattva path (the ten BODHISATTVABHMI, plus
the forty stages preliminary to the bhmis), which is the ground

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on which the thought of enlightenment (BODHICITTA) of
the bodhisattva abides; (2) the three categories of precepts
(LATRAYA), which is the ground on which the enlightened
mind abides; and (3) the realm of reality (DHARMADHTU),
which is the ground on which the practitioner abides. In the
CHAN ZONG, the mind that was transmitted by BODHIDHARMA,
the putative founder of Chan, is termed the mind-ground, and
his teaching of the one (enlightened) mind is called the dharma
teaching of the mind-ground (xindi famen). HUANGBO XIYUN
(d. 850) says in his CHUANXIN FAYAO that the dharma teaching
of the mind-ground means that all dharmas are constructed
depending upon this mind. Finally, GUIFENG ZONGMI in his
CHANYUAN CHUCHUANJI TUXU (Prolegomenon to the Compre-
hensive References to the Fountainhead of Chan Collection)
equates mind-ground with the buddha-nature (FOXING): the
originally enlightened true nature of sentient beings is called
both buddha-nature and mind-ground.
xingjiao. ( J. angya; K. haenggak ). In Chinese, lit., wan-
dering on foot, i.e., pilgrimage; a term used especially in the
CHAN tradition to refer to a pilgrimage, often performed by a
young monk who is in search of a teacher. Traditionally, this
pilgrimage is made to numerous monasteries, most often located
deep in the mountains, in hopes of having an interview with the
resident master. In Japan, angya nowadays refers to the trip that
young monks (known as unsui; see YUNSHUI) who have just
completed their initial training at a provincial temple make to a
major Zen training monastery, where they can continue their
studies with a senior teacher (RSHI).
xingju shuo. ( J. shgusetsu; K. songgu sol ). In Chi- level of fruition to explain how enlightenment can originate
nese, the nature-replete theory; also known as liju sanqian, or
principle is replete with the trichiliocosm (TRISHASRAMAH-
SHASRALOKADHTU). According to TIANTAI doctrine, every-
thing within the three realms of existence (TRAIDHTUKA) is all
contained within the original nature of all sentient beings.
This theory is said to be based on TIANTAI ZHIYIS notion of
YINIAN SANQIAN, or the trichiliocosm in a single thought.
During the SHANJIA SHANWAI debate of the eleventh-century
Tiantai community, the xingju theory came to connote the
trichiliocosm that was replete within myriad phenomena and
was distinguished from the HUAYAN doctrine of XINGQI.
xingli. ( J. anri; K. haengni ). In Chinese, lit., practice
hidden; a contraction of qiongxing lijian, which literally means
assiduous practice and hidden conduct. In the CHAN tradi-
tions, xingli generally refers to the daily conduct of a monk,
which includes a whole gamut of activities from walking, sitting,
and keeping silence to drinking tea and eating food. As such,
the term can also refer to the progress of a monks training or to
the history of his activities.
xingqi. ( J. shki; K. songgi ). In Chinese, nature origi- xingzhe. ( J. anja; K. haengja ). In Chinese, postulant.
nation; an important HUAYAN soteriological and ontological
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xingzhe 1011
theory, which emphasizes the common ground of all phenome-
nal appearances in the true nature of the mind. The term xingqi
probably derives from the Baowang rulai xingqi pin (Chapter
on the Nature Origination of the Tathgata Jeweled King),
the thirty-second chapter of BUDDHABHADRAS (359429) sixty-
roll translation of the AVATAMSAKASTRA, which seems to trans-
late the Sanskrit term tathgatagotrasambhava (the arising of the
lineage of the tathgata). Its philosophical origins lie in the
TATHGATAGARBHA corpus of literature, which maintains that all
sentient beings are fundamentally identical to the buddhas,
since they share the same buddha-nature (FOXING), and the term
finds its antecedents in such earlier theories as the conditioned
origination of the true nature (zhenxing yuanqi) proposed
by the Southern DI LUN ZONG master JINGYING HUIYUAN
(523592). The term nature origination was coined by
the second Huayan patriarch ZHIYAN (602668), and its
implications were elaborated by the third patriarch FAZANG
(643712) in his HUAYANJING TANXUAN JI and especially the
fifth patriarch GUIFENG ZONGMI (780841). In Zhiyans sote-
riological interpretation of the xingqi, as elucidated in his influ-
ential treatise, HUAYAN JING NAIZHANGMEN DENG ZA KONGMU
ZHANG, nature (xing) refers to the essence (TI) and origina-
tion (qi) to the appearance of that essence in the mind-
ground (XINDI). Zhiyan explicitly contrasts nature origination
with the soteriological formulations of dependent origination
(C. yuanqi; S. PRATTYASAMUTPDA): unlike dependent origina-
tion, which explains the specific conditions through which the
experience of enlightenment occursand thus inevitably dis-
tinguishes the ordinary realm of SAMSRA from the enlightened
realm of NIRVNAnature origination operates entirely on the
only from within the very nature of this world itself. Enlighten-
ment is therefore not something that needs to be produced, for it
is the inherent nature of the mind itself. Zongmi subsequently
provides a more ontological explanation of the xingqi, by
explaining that nature refers to the one mind (YIXIN) as discussed
in the DASHENG QIXIN LUN (Awakening of Faith According to the
Mahyna) and origination refers to the process by which that
nature is made manifest in the world at large. Thus, in distinction
to the conditioned origination of the DHARMADHTU (FAJIE
YUANQI), which explains how all phenomena in the universe are
mutual conditioning, and conditioned by, all other phenomena,
nature origination instead clarifies that all those phenomena
simultaneously derive from the common ground that is the
nature. Nature origination thus provides a description of causality
from the standpoint of the dharmadhtu of the unimpeded
interpenetration of principle and phenomena (LISHI WUAI FAJIE).
Xingsi. (C) (). See QINGYUAN XINGSI.
Xingtao. (C) (). See MUAN XINGTAO.
According to the Shishi yaolan, a postulant refers to an
1012 xingzhe
unordained lay practitioner, a minimum of sixteen years of age,
who works in a monastery until he or she is formally ordained.
Within the CHAN traditions of East Asia, the sixth patriarch
(LIUZU) HUINENG (638713) is usually presumed to have been
a postulant at the time he achieved enlightenment and received
transmission from the fifth patriarch HONGREN. In premodern
China, a postulant referred to a layperson who lived and worked
in the monastic compounds before ordination; the postulant
was still permitted to grow his or her hair and might in some
cases even have a spouse. Postulants were expected to observe
the five lay precepts (C. wujie; S. PACALA), but with the third
precept against improper sexual conduct strengthened to require
celibacy. In Korea, postulants (haengja) work in the monastery
for at least six months before being allowed to ordain as novices.
In Japan, a postulant (anja) may or may not be expected to
ordain and works under the guidance of the administrative
monks (yakus) at the monastery or temple. The term xingzhe
may also be used generically to refer to anyone who studies or
practices Buddhism.
xing zong. ( J. shsh; K. song chong ). In Chinese, the
school of the nature; also known as the FAXING ZONG, or
Dharma Nature school. In distinction to the XIANG ZONG, or
characteristics school, which mainly involved the analysis of
phenomena, the xing school refers to those Buddhist intellectual
traditions that studied the underlying essence or nature of
reality. While the xiang school, i.e., the FAXIANG or Dharma
Characteristics school, was a pejorative term referring to the
Chinese YOGCRA school established on the basis of the
new Yogcra texts introduced from India by XUANZANG
(600/602664) and elaborated by his lineage, the name xing
zong was used polemically to refer to the MADHYAMAKA teach-
ings of the SAN LUN ZONG, the TATHGATAGARBHA teachings,
or the last three of the five teachings in the HUAYAN schools
hermeneutical taxonomy (see JIAOXIANG PANSHI): the advanced
teachings of Mahyna (Dasheng zhongjiao), i.e., the sudden
teachings (DUNJIAO) and the perfect teachings (YUANJIAO).
Maintaining a strict differentiation between the xing and xiang
tendencies was called xingxiang juepan (differentiation between
nature and characteristics); a scholastic approach that sought to
harmonize the two trends was characterized as xingxiang ronghui
(harmonizing nature and characteristics).
Xin Huayan jing lun. (C) (). See HUAYAN JING
HELUN.
xinman chengfo. (C) (). See YUANRONG.
xinxin. ( J. shinjin; K. sinsim ). In Chinese, mind of
faith or faith in mind; the compound is typically interpreted
to mean either faith in the purity of ones own mind or else a
mind that has faith in the three jewels (RATNATRAYA) and the
principle of causality. The mind of faith is generally consid-
ered to constitute the inception of the Buddhist path (MRGA).
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In the elaborate fifty-two stage path schema outlined in such
scriptures as the AVATAMSAKASTRA, the RENWANG JING, and the
PUSA YINGLUO BENYE JING, mind of faith (xinxin) constitutes
the first of the ten stages of faith (shixin), a preliminary level of
the BODHISATTVA path generally placed prior to the generation
of the thought of enlightenment (BODHICITTOTPDA) that
occurs on the first of the ten abiding stages (shizhu). The
MAHPARINIRVNASTRA also says that the buddha-nature
(FOXING) can be called the great mind of faith (da xinxin)
because a bodhisattva-mahsattva, through this mind of faith,
comes to be endowed with the six perfections (PRAMIT). In the
PURE LAND traditions, the mind of faith typically refers to faith in
the vows of the buddha AMITBHA, which ensures that those who
have sincere devotion and faith in that buddha will be reborn in
his pure land of SUKHVAT. SHANDAO (613681) divided the
mind of faith into two types: (1) faith in ones lesser spiritual
capacity (xinji), which involves acceptance of the fact that one has
fallen in a state of delusion during myriads of rebirths, and (2)
faith in dharma (xinfa), which is faith in the fact that one can be
saved from this delusion through the vows of Amitbha. SHINRAN
(11731262) glosses the mind of faith as the buddha-mind real-
ized by entrusting oneself to Amitbhas name and vow. The
term xinxin is also used as a translation of the Sanskrit RADDH
(faith), which is one of the five spiritual faculties (INDRIYA), and of
ADHYAYA (lit. determination, resolution), which is used to
describe the intention of the bodhisattva to liberate all beings
from suffering. See also XINXIN MING.
Xinxing. ( J Shingy; K. Sinhaeng ) (540594). In Chi-
nese, Practice of Faith; founder of the Third-Stage Sect
(SANJIE JIAO), a school of popular Buddhism that flourished
during the Tang dynasty. Born in Ye in present-day
Henan province, Xinxing ordained as a novice monk by the
age of seventeen, after which he wandered the country,
studying Buddhism and reading such Buddhist scriptures
as the SADDHARMAPUNDARKASTRA (Lotus Stra), VIMALA-
KRTINIRDEA, and MAHPARINIRVNASTRA. Feeling guilty for
accepting from the laity offerings that he did not believe he
deserved, Xinxing eventually abandoned monastic life, partici-
pating in various state labor projects and cultivating ascetic
practices. He is also known to have bowed to all he met on the
street, following the teachings of the SADPARIBHTA chapter of
the Saddharmapun darkastra. It is uncertain exactly when
Xinxing established the Third-Stage Sect, but it was probably
sometime around 587. In 589, at the behest of Emperor
Wendi, he entered Changan, the capital city of the Sui dynasty,
and stayed at Zhenjisi (Authentic Quiescence Monastery, later
renamed Huadu monastery), where he promoted actively the
teachings of the school until his death in 594. Xinxing had
about three hundred followers, including Sengyong (543631)
and Huiru (d. c. 618). Due to the proscription of the
sect during the Tang dynasty, only a few fragments of Xinx-
ings writings are extant. These include the Sanjie fofa
(Buddhadharma during the Third Stage), in four rolls, and

sections of the Duigen qixing fa (Principles on Practicing in
Response to the Sense-Bases) and the Ming Dasheng wujinzang
fa (Clarifying the Teaching of the Mahynas Inexhaustible
Storehouse). Xinxings teachings derive from the doctrines of
the degenerate dharma (MOFA) and the buddha-nature (FOXING);
they emphasize almsgiving (S. DNA) as an efficient salvific
method, which contributed to the development of the schools
distinctive institution, the WUJINZANG YUAN (inexhaustible store-
house cloister). Because people during the degenerate age
(mofa) were inevitably mistaken in their perceptions of reality,
it was impossible for them to make any meaningful distinctions,
whether between right and wrong, good and evil, or ordained
and lay. Instead, adherents were taught to treat all things as
manifestations of the buddha-nature, leading to a universalist
perspective on Buddhism that was presumed to have supplanted
all the previous teachings of the religion. Xinxing asserted that
almsgiving was the epitome of Buddhist practice during the
degenerate age of the dharma and that the true perfection of
giving (DNAPRAMIT) meant that all people, monks and lay-
people alike, should be making offerings to relieve the suffering
of those most in need, including the poor, the orphaned, and
the sick. In its radical reinterpretation of the practice of giving in
Buddhism, even animals were considered to be a more appro-
priate object of charity than were buddhas, bodhisattvas,
monks, or the three jewels (RATNATRAYA). Particularly significant
were offerings made to the inexhaustible storehouse cloister
(Wujinzang yuan), which served the needs of the impoverished
and suffering in societyespecially offerings made on the anni-
versary of Xinxings death. See also XIANGFA JUEYI JING.
Xinxin ming. ( J. Shinjinmei; K. Sinsim myong ). In
Chinese, Inscription on the Mind of Faith (or Faith in
Mind); attributed to the dubious third patriarch of the CHAN
tradition, the otherwise-unknown SENGCAN. The Xinxin ming is
a relatively short poem that praises nonduality and the method
for attaining that experience. The last stanza, for instance, states
that faith and mind (xinxin) are not two, and nonduality (lit.
not two) is the perfected mind (xinxin). According to the
Xinxin ming, the method of attaining nonduality largely
involves the cultivation of detachment, especially from words
and thoughts. Along with the ZHENGDAO GE, CANTONG QI, and
BAOJING SANMEI, the Xinxin ming has been regarded as one of
the seminal statements of the Chan understanding of the
dharma. Numerous commentaries on the poem were composed
in East Asia. The Xinxin ming is still recited aloud in some Chan
and ZEN monasteries.
xinxun zhongzi. (C) (). In Chinese, newly acquired
seeds. See BJA.
Xiqian. (C) (). See SHITOU XIQIAN.
Xitan ziji. ( J. Shittan jiki; K. Siltam chagi ). In Chi-
nese, Notes on the SIDDHAM Syllabary, by the Chinese monk
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Xiuxi zhiguan zuochan fayao 1013
Zhikuang (d.u.); an influential primer of the Indian Siddham
writing system. The Xitan ziji is said to be based on the teachings
of a certain South Indian monk named Prajbodhi. The main
purpose of the Xitan ziji is to explain briefly the morphological
operation of combining vowels and consonants. Zhikuang begins
by discussing short and long syllables (e.g., a and ). He then
provides a detailed explanation of each vowel, their pronuncia-
tions, their various inflections, and their names. His coverage then
extends to the syllables formed from the combination of conso-
nants and vowels.
Xiuxin yao lun. ( J. Shushin yron; K. Susim yo non
). In Chinese, Treatise on the Essentials of Cultivating the
Mind, attributed to the fifth patriarch of the CHAN school,
HONGREN; an important text on meditative practice in the early
Chan tradition. The edition of the Xiuxin yao lun used within
the Chan school was published at the Korean monastery of
Ansimsa in 1570 during the Choson dynasty under the title
CHOESANGSUNG NON (Treatise on the Supreme Vehicle) and
again in 1907 as part of an edited volume of SON materials
known as the SONMUN CHWARYO. With the recent discovery of
some earlier versions of the text at DUNHUANG, a more nuanced
history of the Xiuxin yao lun has emerged. Overall, the different
recensions all seem to share the common goal of establishing
guarding the mind (shouxin) as an authentic and effective
practice in Chan. Largely written in dialogic format, the Xiuxin
yao lun emphasizes the inherent purity of the mind, which the
author likens to suchness (TATHAT). The practice of guarding
the mind seems to be related to or even derived from the
fourth patriarch DAOXINS guarding the one (shouyi), a prac-
tice that Daoxin probably borrowed from indigenous Chinese
materials. The Xiuxin yao lun also emphatically notes the supe-
riority of shouxin over the popular practice of reciting the
buddhas name (NIANFO) and a (misguided) experience of
SAMDHI, suggesting a polemical context for its composition.
Xiuxi zhiguan zuochan fayao. ( J. Shuj shikan zazen-
hy; K. Susup chigwan chwason pobyo
). In Chinese, Essentials for Sitting in Meditation and
Cultivating Calmness and Contemplation; also known as
the Tongmeng zhiguan (Calming and Contemplation for
Neophytes) and the (Tiantai) Xiao zhiguan (Shorter Calming
and Contemplation of [Tiantai]). The monk TIANTAI ZHIYI,
the systematizer of the TIANTAI ZONG, is known to have com-
posed this treatise as a guide for training his brother Zhen Zhen.
The treatise was composed sometime after his Shi chan boluomi
cidi chanmen (571) and MOHE ZHIGUAN (594). Despite its pop-
ular designation as the Xiao zhiguan, the relatively short Xiuxi
zhiguan zuochan fayao borrows heavily from the Shi chan
boluomi cidi chanmen and seems to have no direct relation
to Zhiyis massive Mohe zhiguan. A preface to the Xiuxi
zhiguan zuochan fayao was prepared by the monk Yuanzhao
(10481116) and was published together with the treatise in
1095. The treatise is divided into ten chapters: (1) necessary
1014 Xiuxi zhiguan zuochan fayao
conditions, (2) rebuking desires, (3) discarding obstructions,
(4) regulation, (5) expedient methods (UPYA), (6) proper culti-
vation, (7) manifestation of the (roots of) virtue (KUALAMLA),
(8) recognizing MRA, (9) healing ailments, and (10) attainment
of fruits. The practice of meditation outlined in the treatise is
based on the twenty-five preparatory expedient methods of the
DAZHIDU LUN and the Shi chan boluomi cidi chanmen. As the
title makes clear, the general purpose of the treatise is to provide
the essentials for the concurrent practice of calming (AMATHA)
and insight (VIPAYAN). The treatise is still widely used in vari-
ous Buddhist traditions as a practical manual for beginning
meditators.
Xiyu ji. (C) (). See DA TANG XIYU JI.
Xiyun. (C) (). See HUANGBO XIYUN.
Xuanhe huapu. (). In Chinese, The Xuanhe
Chronology of Painting. See SODAASTHAVIRA.
Xuanjian. (C) (). See DESHAN XUANJIAN.
Xuanjue. (C) (). See YONGJIA XUANJUE.
xuanmen. (C) (). See SHI XUANMEN.
Xuansha sanbing. ( J. Gensha sanby; K. Hyonsa sambyong
). In Chinese, Xuanshas Three Infirmities; a Buddhism, which was just then beginning to filter into Chinese
famous sermon attributed to the CHAN master XUANSHA SHIBEI.
Different versions of the sermon are found in the BIYAN LU (case
88), JINGDE CHUANDENG LU (roll 18), KAIAN KOKUGO (roll 6),
etc. One day, Xuansha asked the assembly what they would do
should a blind, mute, and deaf person come to them for teach-
ing, since the blind cannot see them raise their whisk, the mute
cannot reply, and the deaf cannot hear. On a different occasion,
the Chan master YUNMEN WENYAN demonstrated how this
could be done. When a monk stepped back as Yunmen was
about to hit him, the master whimsically noted that the monk
was not blind. When the monk approached at his bidding,
Yunmen then noted that the monk was not deaf. Finally,
Yunmen asked the monk if he understood, and when the
monk gave him a negative reply, Yunmen declared that he
was not mute.
Xuansha Shibei. ( J. Gensha Shibi; K. Hyonsa Sabi
) (835908). Chinese CHAN master in the lineage of
QINGYUAN XINGSI (d. 740) and a predecessor in the FAYAN ZONG
of the classical Chan school; he was a native of Min (present-day
Fujian province). Xuansha left home to study with the Chan
master Lingxun (d.u.) on Mt. Furong and later received the
monastic precepts in 864 from the VINAYA master Daoxuan
(d.u.) at the monastery KAIYUANSI in Jiangxi province. Two
years later, he visited the Chan master XUEFENG YICUN and
became his disciple. Xuanshas adherence to the precepts is said
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to have been so strict that he was given the nickname Bei
Doutuo, or DHUTANGA Bei. He subsequently left Xuefengs
side and established a cloister on Mt. Sheng (also known as Mt.
Xuansha) in Fujian province, named Xuansha (Sublime Sand).
In 898, he was summoned to live in the cloister of Anguoyin in
Fujian by the king of Min. Emperor Zhaozong (r. 888904)
gave Xuansha the title of Great Master Zongyi (Traditions
Best). Luohan Kuichen (867928) was one of his disciples. His
sayings were published in the Xuansha guanglu and Xuansha
Shibei chanshi yulu, and sporadic references to some of his more
popular sayings (e.g., XUANSHA SANBING) can also be found in
the BIYAN LU.
Xuansu. (C) (). See HELIN XUANSU.
Xuanxue. ( J. Gengaku; K. Hyonhak ). In Chinese,
Dark Learning, or Profound Learning; a Chinese philo-
sophical movement of the third through sixth centuries CE,
which provided a fertile intellectual ground for the emergence
of early Chinese forms of Buddhism. It is sometimes known as
Neo-Daoism, although the target audience of Xuanxue literati
was fellow elite rather than adherents of the new schools of
religious Daoism that were then developing in China. The
social and political upheaval that accompanied the fall of the
Han dynasty (206 BCE220 CE) prompted many Chinese intel-
lectuals to question the traditional foundations of Chinese
thought and society and opened them to alternative worldviews.
territories, found a receptive audience among these groups of
thinkers. Xuanxue scholars critiqued and reinterpreted the nor-
mative Chinese teachings of Confucianism by drawing on the
so-called three dark [treatises] (sanxuan), i.e., the Yijing
(Book of Changes), Daode jing (The Way and Its Power),
and the Zhuangzi. Xuanxue designates a broad intellectual trend
that sought a new way of understanding the way (DAO).
Xuanxue philosophers explored the ontological grounding of
the changing and diverse world of being (C. you) on a perma-
nent and indivisible substratum called nothingness or non-
being (C. WU). Xuanxue thinkers such as Wang Bi (226249),
who is regarded as the founder of the movement, and Guo
Xiang (d. 312), who is often considered to represent its apex,
explored how this ontological stratum of nothingness still was
able to produce the world of being in all its diversity. This
process was clarified by adopting the mainstream Chinese phil-
osophical bifurcations between (1) the ineffable substance or
essence (TI) of things and the ways in which that substance
functions (YONG) in the phenomenal world; and (2) the pat-
terns or principles (LI) that underlie all things and their
phenomenal manifestations (SHI). These distinctions between
ti/yong and li/shi proved to be extremely influential in subse-
quent Chinese Buddhist exegesis. Also according to Xuanxue
interpretation, the sage (shengren) is one who understands this
association between being and nothingness but realizes that
their relationship is fundamentally inexpressible; nevertheless,

in order to make it intelligible to others, he feels compelled to
describe it verbally. This emphasis on the inadequacy of lan-
guage resonated with Buddhist treatments of the ineffability of
spiritual experience and the necessity to deploy verbal strata-
gems (UPYA) in order to make that experience intelligible to
others. The sage was able to manifest his understanding in the
phenomenal world not by conscious intent but as an automatic
response (ying) to stimuli (gan); early Chinese Buddhist
thinkers deploy the compound stimulus and response
(GANYING) to explain the Buddhist concepts of action (KARMAN)
and of grace (i.e., the response of a buddha or BODHISATTVA to
a supplicants invocation, or stimulus). Xuanxue thinkers
also began to explore parallels between their ideas of nonbeing
(wu) and the notion of emptiness (NYAT) in the
PRAJPRAMIT corpus, which was just then being translated
into Chinese. Xuanxue exegesis has often been described in the
scholarly literature as a matching concepts (GEYI) style of
interpretation, where Buddhist concepts were elucidated by
drawing on indigenous Chinese philosophical terminology,
though this interpretation of geyi has recently been called into
question. Although Xuanxue vanished as a philosophical move-
ment by the early sixth century, its influence was profound on
several pioneering Chinese Buddhist thinkers, including ZHI
DUN (314366) and SENGZHAO (374414), and on such early
philosophical schools of Chinese Buddhism as the SAN LUN
ZONG and DI LUN ZONG, and eventually on the TIANTAI ZONG
and HUAYAN ZONG of the mature Chinese tradition.
Xuanzang. ( J. Genj; K. Hyonjang ) (600/602664).
Chinese monk, pilgrim, and patriarch of the Chinese YOGCRA
tradition (FAXIANG ZONG) and one of the two most influential
and prolific translators of Indian Buddhist texts into Chinese,
along with KUMRAJVA (344413); in English sources, his name
is seen transcribed in a variety of ways (now all outmoded),
including Hsan-tsang, Hiuen Tsiang, Yuan Chwang, etc.
Xuanzang was born into a literati family in Henan province in
either 600 or 602 (although a consensus is building around the
latter date). In 612, during a state-supported ordination cere-
mony, Xuanzang entered the monastery of Jingtusi in Luoyang
where his older brother was residing as a monk. There, Xuanzang
and his brother studied the MAHPARINIRVNASTRA and various
MAHYNA texts. When the Sui dynasty collapsed in 618, they
both fled the capital for the safety of the countryside. In 622,
Xuanzang was given the complete monastic precepts and was
fully ordained as a monk (BHIKSU). By this time Xuanzang had
also studied earlier translations of the MAHYNASAMGRAHA,
JNAPRASTHNA, and *TATTVASIDDHI under various teachers
but came to doubt the accuracy of those translations and the
veracity of their teachings. In order to resolve his doubts,
Xuanzang embarked on an epic journey to India in 627, in
flagrant disregard of the Taizong emperors (r. 626629) edict
against traveling abroad. His trek across the SILK ROAD and
India is well known, thanks to his travel record, the DA TANG
XIYU JI, his official biography, and the famous Ming-dynasty
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Xuanzang 1015
comic novel based on Xuangzangs travels, XIYU JI (Journey to
the West). (See Routes of Chinese Pilgrims map.) According
to these sources, Xuanzang visited the various Buddhist pilgrim-
age sites of the subcontinent (see MAHSTHNA) and spent years
at NLAND monastery mastering Sanskrit, including fifteen
months studying the texts of the Indian Yogcra tradition
under the tutelage of the 106-year-old LABHADRA. In 645,
Xuanzang returned to the Tang capital of Changan with over
six hundred Sanskrit manuscripts that he had acquired in India,
along with images, relics, and other artifacts. (These materials
were stored in a five-story stone pagoda, named the DAYAN TA,
or Great Wild Goose Pagoda, that Xuanzang later built on the
grounds of the monastery of DA CIENSI; the pagoda is still a
major tourist attraction in Xian.) The Taizong and Gaozong
emperors (r. 649683) honored Xuanzang with the title
TREPITAKA (C. sanzang fashi; master of the Buddhist canon)
and established a translation bureau (yijing yuan) in the capital
for the master, where Xuanzang supervised a legion of monks
in charge of transcribing the texts, rectifying (viz., clarifying)
their meaning, compiling the translations, polishing the render-
ings, and certifying both their meaning and syntax. Xuanzang
and his team developed an etymologically precise set of Chinese
equivalencies for Buddhist technical terminology, and his trans-
lations are known for their rigorous philological accuracy
(although sometimes at the expense of their readability). While
residing at such sites as HONGFUSI, Da ciensi, and the palace
over an eighteen-year period, Xuanzang oversaw the translation
of seventy-six stras and stras in a total of 1,347 rolls, nearly
four times the number of texts translated by Kumrajva, prob-
ably the most influential of translators into Chinese. (Scholars
have estimated that Xuanzang and his team completed one roll
of translation every five days over those eighteen years of work.)
Xuanzangs influence was so immense that he is often recog-
nized as initiating the new translation period in the history of
the Chinese translation of Buddhist texts, in distinction to the
old translation period where Kumrajvas renderings hold
pride of place. Among the more important translations made
by Xuanzang and his translation team are the foundational
texts of the Yogcra school, such as the CHENG WEISHI LUN
(*Vijaptimtratsiddhi), ASANGAs MAHYNASAMGRAHA, and
the YOGCRABHMISTRA, and many of the major works asso-
ciated with the SARVSTIVDA school of ABHIDHARMA,
including definitive translations of the Jnaprasthna and
the encyclopedic ABHIDHARMAMAHVIBHS, as well as
complete translations of VASUBANDHUs ABHIDHARMAKOABHSYA
and SAMGHABHADRAs *NYYNUSRA. He translated (and
retranslated) many major Mahyna stras and stras, includ-
ing the massive MAHPRAJPRAMITSTRA, in six hundred
rolls; this translation is given a place of honor as the first scrip-
ture in the East Asian Buddhist canons (see DAZANGJING; KORYO
TAEJANGGYONG). Also attributed to Xuanzang is the Chinese
translation of the famed PRAJPRAMITHRDAYASTRA, or
Heart Stra, probably the most widely read and recited text
in East Asian Buddhism. Because Xuanzang himself
1016 Xuanzang

experienced a palpable sense of the Buddhas absence while he
was sojourning in India, he also translated the
Nandimitrvadna (Da aluohan Nantimiduo luo suoshuo fazhu
ji, abbr. Fazhu ji, Record of the Duration of the Dharma
Spoken by the Great Arhat NANDIMITRA), the definitive text
on the sixteen ARHAT protectors (see SODAASTHAVIRA) of Bud-
dhism, which became the basis for the LOUHAN cult in East Asia.
Xuanzhong ming. ( J. Genchmei; K. Hyonjung myong
). In Chinese, Inscription on the Center of Mystery, by
the Chinese CHAN master DONGSHAN LIANGJIE. In this poem,
Dongshan sings of the mystery of subtle reciprocation (huihu
wanzhuan), simultaneous illumination of phenomena and prin-
ciple (SHI LI shuangming), and the unimpededness of essence
and function (TI YONG wuzhi), which he likens to the activities
of a sage. The Xuanzhong ming is found in Dongshans recorded
sayings, the Dongshan yulu.
Xuedou Chongxian. ( J. Setch Jken; K. Soltu Chunghyon
) (9801052). Chinese CHAN master in the YUNMEN
ZONG of the mature Chan tradition; also known as Yinzhi.
Xuedou was a native of Sichuan province. After his ordination
under Renxian (d.u.) of the cloister of Puanyuan, Xuedou
received doctrinal training from Yuanying (d.u.) of Dacisi and
Guyin Yuncong (9651032) of Shimen. During his travels
in the south, Xuedou visited the Yunmen master Zhimen
Guangzuo (d.u.) in Hubei province and became his leading
disciple. Xuedou later resided on Cuiwei peak near Tongting
Lake and the monastery of Zishengsi on Mt. Xuedou in Zhe-
jiang province, whence he acquired his toponym. During his
residence in Zishengsi, Xuedou acquired more than seventy
students and composed his famed collection of one hundred
old cases (guce, viz., GONGAN) known as the Xuedou songgu,
which in turn formed the basis of Chan master YUANWU KEQINs
influential BIYAN LU. Xuedou also composed the Tongting yulu,
Xuedou kaitang lu, Puquan ji, Zuying ji, and various other texts.
Xuedous successful career as a teacher is often considered a
period of revitalization of the Yunmen tradition.
Xuefeng Yicun. ( J. Sepp Gison; K. Solbong Uijon
) (822908). Chinese CHAN master in the lineage of
QINGYUAN XINGSI (d. 740); a native of Min (present-day Fujian
province). He was ordained at the age of seventeen and given
the dharma name Yicun, but temporarily returned to lay cloth-
ing during the severe persecution of the HUICHANG FANAN and
studied under Furong Lingxun (d.u.). After a brief stay with
DONGSHAN LIANGJIE, Xuefeng left at Dongshans direction to
study with DESHAN XUANJIAN (780/2865). Xuefeng then
embarked on a journey with his colleagues Yantou Quanhuo
(828887) and Qinshan Wensui (d.u.). With the help of
Yantou, Xuefeng is said to have had his first awakening experi-
ence during a snowfall on Mt. Ao in Hunan. Xuefeng and
Yantou became Deshans leading disciples. Xuefeng later
established a monastery with the support of the king of Min
on what came to be known as Mt. Xuefeng in Fujian province.
The mountain was originally known as Mt. Xianggu (Elephant
Bone) but acquired its new name after a famous exchange at the
mountain between the king of Min and the monk Xuefeng.
Xuefengs monastery was given the name Chongshengsi
and Yingtian Xuefeng Chanyuan. In 882, Emperor Xizong
(r. 873888) bestowed upon him the title Great Master
Zhenjue (Authentic Enlightenment) and the purple robe. His
disciples include YUNMEN WENYAN (the founder of the YUNMEN
ZONG of the classical Chan school), XUANSHA SHIBEI (whose
students eventually would go on to establish the FAYAN ZONG),
Changjing Huileng (854932), Baofu Congzhan (d. 928), and
Gushan Shenyan (d. 943). His teachings are recorded in his
Xuefeng Zhenjue chanshi yulu.
Xuemo lun. [alt. Xuemai lun] ( J. Kechimyakuron; K. Hyol-
maek non ). In Chinese, Treatise on the Blood-Vessel.
This short treatise has been traditionally attributed to the leg-
endary Indian monk BODHIDHARMA and is also referred to as the
Damo dashi xuemo lun (Great Master [Bodhi]dharmas Treatise
on the Blood-Vessel). Judging from its style of argumentation
and doctrinal content, the treatise was most probably composed
by a CHAN adept of the HONGZHOU ZONG or NIUTOU ZONG
sometime during the ninth century, long after Bodhidharmas
death. The treatise begins with the claim that the three realms of
existence (TRAIDHTUKA) return to the one mind (YIXIN),
which was transmitted from one buddha to another without
recourse to words or letters (BULI WENZI). From beginning to
end, the treatise consistently underscores the importance of the
inherent purity of the mind (xin) and claims that the mind is
none other than the buddha, DHARMAKYA, BODHI, and NIRVNA.
The treatise also polemically contends that the practice of
chanting and being mindful of the buddha AMITBHAS name
(NIANFO), reading scriptures, and upholding the precepts may
guarantee a better rebirth and intelligence but do not ensure the
achievement of buddhahood. According to the treatise, only the
practice of seeing ones own nature (JIANXING) can lead to bud-
dhahood (see JIANXING CHENGFO). The first known edition of
the Xuemo lun was first published in Korea in 1473 and was
republished on several subsequent occasions. It is often anthol-
ogized in larger compilations such as the SONMUN CHWARYO
and SHSHITSU ROKUMON.
Xu gaoseng zhuan. ( J. Zoku ksden; K. Sok kosung chon
). In Chinese, Supplement to the Biographies of
Eminent Monks, compiled by the VINAYA master DAOXUAN;
also known as the Tang gaoseng zhuan. As the title suggests, the
Xu gaoseng zhuan supplements or continues the work of
HUIJIAOs earlier GAOSENG ZHUAN and records the lives of monks
who were active in the period between Huijiaos composition
during the Liang dynasty and Daoxuans own time. The Xu
gaoseng zhuan contains 485 major and 219 appended biogra-
phies, neatly categorized under translators (yijing), exegetes
(yijie), practitioners of meditation (xichan), specialists of VINAYA

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(mingl), protectors of the DHARMA (hufa), sympathetic reso-
nance (GANTONG), sacrifice of the body (YISHEN), chanters
(dusong), benefactors (xingfu), and miscellaneous (zake).
Although Daoxuan generally followed Huijiaos earlier categori-
zations, he made several changes. In lieu of Huijiaos divine
wonders (shenyi), viz., thaumaturgists, Daoxuan opted to use
the term sympathetic resonance, instead; he also subsumed
Huijiaos hymnodists (jingshi) and propagators (changdao)
under the miscellaneous category. Daoxuan also introduced
the new category of protectors of the dharma order to leave a
record of disputes that occurred at court with Daoists. These
adjustments seem to reflect ongoing developments within
Chinese Buddhism in how to conceive of, and write, history.
Other related biographical collections include ZANNINGs
SONG GAOSENG ZHUAN, Shi Baochangs BIQIUNI ZHUAN, the
Korean HAEDONG KOSUNG CHON, and the Japanese HONCH
KSDEN.
Xutang Zhiyu. ( J. Kid Chigu; K. Hodang Chiu ) to have had a vision of the resident bodhisattva MAJUR.
(11851269). Chinese CHAN master in the LINJI ZONG; also
known as Xijingsou. Xutang was ordained at age sixteen by
Shiyun (d.u.) of Pumingsi and later became the disciple of
YUNAN PUYAN (11561226). He continued to visit various
teachers throughout the country until he became the abbot of
the monastery of Xingshengsi in 1229. Xutang also served as
abbot of many other important Chan monasteries throughout
his illustrious career, including BAOLINSI and WANSHOUSI. The
emperors Lizong (r. 12241264) and Duzong (r. 12641274)
honored Xutang as their teacher. Among his disciples is
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Xuyun 1017
the Japanese monk NANPO JMY (12351308), to whom the
abbots of DAITOKUJI and MYSHINJI trace their lineage. The
eminent Japanese monk and abbot of Daitokuji, IKKY SJUN,
even went so far as to consider himself to be a reincarnation of
Xutang and had numerous portraits of himself drawn in the
likeness of Xutang.
Xuyun. () (18401959). In Chinese, Empty Cloud;
CHAN monk of the modern period, renowned as one of the
major reformers of modern Chinese Buddhism, especially of
the Chan school; also known as Deqing. Xuyun was a native
of Xiangxiang in Hunan province. He entered the monastery
at the age of nineteen and received the precepts a year
later from the monk Miaolian (d.u.). He then embarked on a
long pilgrimage to famous mountains in China and to such
distant sites as Tibet, India, and Sri Lanka, where he studied
with teachers in a variety of Buddhist traditions. At the age of
forty-three, Xuyun climbed WUTAISHAN, where he is said
His awakening experience came at the drop of a teacup at the
age of fifty-six. Xuyun was particularly renowned for his auster-
ities and longevity. He became an important exponent of
the convergence of questioning meditation (KANHUA CHAN)
and recitation of the Buddhas name (NIANFO), who was noted
for using the meditative topic (HUATOU) Who is reciting the
Buddhas name? Xuyun spent the rest of his career propagating
Buddhism throughout China until his death on Mt. Yunju
in Jiangxi province at the advanced age of 120. See also
TAIXU; YINGUANG.