12. Wan-ling is reported by Chang Chung-yuan to be the modern town of Hsuan-ch'eng in southern Anhwei province (Original Teachings of Ch'an Buddhism, p. 123). According to The Transmission of the Lamp the prime minister built a monastery and invited Huang-po to come lecture there, which the master did. The monastery was then named after a mountain where the master had once lived. 13. Ibid., p. 104. 14. Ibid. 15. Blofeld, Zen Teaching of Huang Po, p. 55. 16. Ibid., p. 130. 17. Ibid., pp. 81-82. 18. Ibid., p. 44 19. Chang Chung-yuan, Original Teachings of Ch'an Buddhism, p. 87. 20. Blofeld, Zen Teaching of Huang Po, p. 53. 21. Ibid., p. 39. 22. Ibid., p. 46. 23. Ibid., p. 37. 24. Ibid. 25. Ibid., p. 40. 26. Ibid., p. 61. 27. Ibid., p. 26. 28. Chang Chung-yuan, Original Teachings of Ch'an Buddhism, p. 85. 29. Blofeld, Zen Teachings of Huang Po, p. 50. 30. See Wu, Golden Age of Zen. 31. Chang Chung-yuan reports some disagreement over the actual date of Huang-po's death. It seems that he is reported to have died in 849 in Records of Buddhas and Patriarchs in Various Dynasties, whereas the year of his death is given as 855 in the General Records of Buddhas and Patriarchs. 32. Excerpts from the Han Yu treatise are provided in Edwin O. Reischauer, Ennin's Travels in T'ang China (New York: Ronald Press, 1955), pp. 221 ff. This recounting of a visit by a ninth-century Japanese monk to China reveals indirectly how lacking in influence the Ch'anists actually were. In a diary of many years Ch'an is mentioned only rarely, and then in tones of other than respect. He viewed the Ch'anists warily and described them as "extremely unruly men at heart" (p. 173). However, his trip in China was severely disturbed by the sudden eruption of the Great Persecution, making him so fearful that he actually destroyed the Buddhist art he had collected throughout the country. 33. See Hu Shih, "Ch'an (Zen) Buddhism in China." 34. See Ibid. 35. Kenneth Ch'en, in "The Economic Background of the Hui-Ch'ang Suppression of Buddhism," Harvard Journal of Asiatic Studies, 19 (1956), points out that the imperial decree required the turning in only of statues made from metals having economic value. Those made from clay, wood, and stone could remain in the temples. He uses this to support his contention that the main driving force behind the Great Persecution was the inordinate economic power of the Buddhist establishments. 36. 11. LIN-CHI: FOUNDER OF RINZAI ZEN 1. A discussion of the five houses of Ch'an may be found in Dumoulin, History of Zen Buddhism, pp. 106-22; and Dumoulin and Sasaki, Development of Chinese Zen, pp. 17-32. Useful summaries of their teachings also may be found in Chou Hsiang-kuang, _Dhyana_ Buddhism in China.