5. Stories involving him may be found in the Mumonkan, Cases 2 and 40, and in the Hekiganroku or Blue Cliff Record, Cases 53, 70, 71, 72. The most complete accounting of anecdotes may be found in Blofeld, Zen Teachings of Hui-Hai on Sudden Illumination; and Thomas Cleary, Sayings and Doings of Pai-chang (Los Angeles: Center Publicatons, 1979). 6. Kenneth K. S. Ch'en, (The Chinese Transformation of Buddhism [Princeton: Princeton University Press, 1973], p. 95) says, "Besides the Vinaya controlling the conduct of the Buddhist clergy, the basic code governing Buddhist and Taoist monks and nuns during the T'ang Dynasty was the Tao-seng-ke (Rules concerning Buddhist and Taoist clergy), formulated during the Chen-kuan era, probably 637. This Tao- seng-ke is no longer extant, however, but the Japanese work Soni-ryo, which governs the conduct of the community of monks and nuns in Japan, was based on it. Therefore a study of the Soni-ryo would give us a good idea of the contents of the Tao-seng-ke. . . . [Certain] provisions of the T'ang codes superseded the monastic code and called for penalties for offenses which went beyond those specified in the Soni-ryo or the Buddhist Vinaya." 7. For a scholarly discussion of the economic role of Buddhism in T'ang China, see D. C. Twitchett, "Monastic Estates in T'ang China," Asia Major, (1955-56), pp. 123-46. He explains that the T'ang government was always a trifle uneasy about the presence of un-taxed monastic establishments, and not without reason. Buddhism in T'ang China was big business. The large monasteries were beneficiaries of gifts and bequests from the aristocracy, as well as from the palace itself. (Eunuchs, along with palace ladies, were particularly generous.) Laymen often would bequeath their lands to a monastery, sometimes including in the will a curse on anyone who might later wish to take the land away from the church. These gifts were thought to ensure better fortunes in the world to come, while simultaneously resolving tax difficulties for the donor. For the monasteries themselves this wealth could only accumulate, since it never had to be divided among sons. After An Lu- shan's rebellion, a flavor of feudalism had penetrated Chinese society, and huge tracts came to be held by the Buddhist monasteries, to which entire estates were sometimes donated. As a result, the Buddhists had enormous economic power, although we may suspect the iconoclastic _dhyana_ establishments in the south enjoyed little of it. 8. See Dumoulin, History of Zen Buddhism, pp. 102-03. 9. See Heinrich Dumoulin and Ruth Fuller Sasaki, The Development of Chinese Zen (New York: First Zen Institute of America, 1953), p.13. Interestingly, the Vinaya sect, founded by Tao-hsuan (596-667), was primarily concerned with the laws of monastic discipline. The familiarity of Ch'an teachers with the concerns of this sect may have contributed to the desire to create rules for their own assemblies. 10. Wu, Golden Age of Zen, p. 109.