1. Accounts of the lives and teachings of the masters of the Kuei-yang school can be found in a number of translations, including Chang Chung- yuan, Original Teachings of Ch'an Buddhism; and Luk, Ch'an and Zen Teachings, Second Series. Both provide translations from The Transmission of the Lamp. Other sources appear to be used in Wu, Golden Age of Zen, which includes a lively discussion of Kuei-shan and the Kuei-yang sect. 2. Wu, Golden Age of Zen, p. 159. 3. Charles Luk (Ch'an and Zen Teaching, Second Series, p. 58) makes a valiant try at explication when he says, "[Huai-hai] wanted him to perceive 'that which gave the order' and 'that which obeyed it.' . . . [Huai-hai] continued to perform his great function by pressing the student hard, insisting that the latter should perceive 'that' which arose from the seat, used the poker, raised a little fire, showed it to him and said, 'Is this not fire?' . . . This time the student could actually perceive the reply by means of his self-nature. . . . Hence his enlightenment." 4. See Ibid., p. 58. Ssu-ma seems to have had a good record in predicting monastic success, and he was much in demand. Although the reliance on a fortuneteller seems somewhat out of character for a Ch'an master, we should remember that fortunetelling and future prediction in China are at least as old as the I Ching. 5. Chang Chung-yuan, Original Teachings of Ch'an Buddhism, p. 202. 6. Ibid., p. 204. 7. Luk, Ch'an and Zen Teaching, Second Series, p. 67. 8. Ibid., p. 78. 9. Wu, Golden Age of Zen, p. 167. 10. Ibid., p. 167. 11. John Wu (Golden Age of Zen, p. 165) says, "The style of the house of Kuei-yang has a charm all of its own. It is not as steep and sharp- edged as the houses of Lin-chi and Yun-men, nor as close-knit and resourceful as the house of Ts'ao-tung nor as speculative and broad as the house of Fa-yen, but it has greater depth than the others." 12. See Chang Chung-yuan, Original Teachings of Ch'an Buddhism, p. 269. Other translations of Yun-men anecdotes, as well as interpretations and appreciations, can be found in Luk, Ch'an and Zen Teaching, Second Series; Chou, _Dhyana_ Buddhism in China; Wu, Golden Age of Zen; and Blyth, Zen and Zen Classics, Vol. 2. 13. He had six koans out of forty-eight in the Mumonkan and eighteen koans out of a hundred in the Hekiganroku. Perhaps his extensive representation in the second collection is attributable to the fact that its compiler, Ch'ung-hsien (980-1025), was one of the last surviving representatives of Yun-men's school. 14. Chang Chung-yuan, Original Teachings of Ch'an Buddhism p. 284. 15. Ibid., p. 286. 16. Ibid., p. 229. 17. Ibid., p. 228. 18. Ibid., p. 229. 19. Sekida, Two Zen Classics: Mumonkan & Hekiganroku, p. 349. This koan is from Hekiganroku, Case 77.