Yet another story, reminiscent of Nan-ch'uan, further dramatizes the school's teaching of nondiscrimination. The report recounts a present that Kuei-shan sent to Yang-shan, now also a master and co-founder of their school: _Kuei-shan sent [Yang-shan] a parcel containing a mirror. When he went to the hall, [Yang-shan] held up the mirror and said to the assembly, "Please say whether this is Kuei-shan's or Yang-shan's mirror. If someone can give a correct reply, I will not smash it." As no one answered, the master smashed the mirror.8 _ Kuei-shan's answer to one pupil who requested that he "explain" Ch'an to him was to declare: _If I should expound it explicitly for you, in the future you will reproach me for it. Anyway, whatever I speak still belongs to me and has nothing to do with you.9 _This monk, who later became the famous master Hsiang-yen, subsequently burned his sutras and wandered the countryside in despair. Then one day while cutting grass he nicked a piece of broken tile against some bamboo, producing a sharp snap that suddenly triggered his enlightenment. In elation he hurried back to his cell in the abandoned monastery where he was living and burned incense to Kuei-shan, declaring, "If you had broken the secret to me then, how could I have experienced the wonderful event of today."10 The real contribution of the Kuei-yang sect is agreed to be the final distinction Yang-shan made between the Ch'an of meditation (based on the Lankavatara Sutra) and instantaneous Ch'an (that completely divorced from the sutras). In this final revision of Ch'an history, "traditional" or "Patriarchal" Ch'an was redefined as the anti-sutra establishment of the Southern school, while the teaching of the Lankavatara, which actually had been the basis of the faith until the middle of the eighth century, was scorned as an aberration. He emphasized, in a sense, Ch'an's ultimate disowning of Buddhism--through a new, manufactured "history." Kuei-shan died in the prescribed manner: After a ritual ablution he seated himself in the meditation posture and passed on with a smile. He was buried on Mt. Kuei, home of his monastery. His followers and those of his pupil Yang-shan composed the Kuei-yang school, an early attempt to formalize the anti-sutra position of Ma-tsu.11 However, they were supplanted by other much more successful followers of Huai-hai, such as Huang-po and Lin-chi, whose school became the real perpetuator of Ma- tsu's iconoclasm. THE YUN-MEN SECT _