Shundo David Haye – Zen Priest

‘When I visited Mount Tiantai and Mount Yadang later in the Baoqing Era [1225–1228], I went to the Wannian Monastery of Pingtian [on Mount Tiantai]. The abbot there was priest Yuanzi of Fu Region, under whom the monastery had prospered. He had succeeded Abbot Zhongjian after his retirement.

Upon my first greeting him, Abbot Yuanzi talked about the teaching of the buddha ancestors. When he mentioned Yangshan’s dharma succession from Great Guishan, he said, “You haven’t seen the document of heritage here in my quarters, have you?” I replied, “No, unfortunately I haven’t.”

Abbot Yuanzi got up, took out the document of heritage, and, holding it up, said: “Following the dharma admonition of buddha ancestors, I have not shown this even to a close disciple or an old attendant monk. But when I went to the city to see the governor and stayed there, as I do occasionally, I had a dream. In this dream a distinguished priest who seemed to be Zen Master Fachang of Mount Damei appeared, holding up a branch of plum blossoms. He said, “If a true person comes who has disembarked from a boat, do not withhold these flowers.” And he gave me the plum blossoms. Still in the dream, I exclaimed, “Why shouldn’t I give him thirty blows before he leaves the boat?” Then before five days had passed, you came to meet me, elder. Of course you have disembarked from a boat, and this document of heritage is written on brocade that has a design of plum blossoms. Since you must be the one Damei was referring to, in accordance with the dream I have taken this document out. Do you wish to inherit dharma from me? I would not withhold it if so.”

I could not help being moved. Although I should have requested to receive a document of heritage from him, I only offered incense, bowed, and paid homage to him with deep respect. At that time there was present an incense attendant named Faning. He said that it was the first time he had ever seen the document of heritage.

I said to myself, “This event indeed could not have happened without the invisible help of buddha ancestors. As a foolish man from a remote country, by what fortune have I been able to see a document of heritage once again?” Tears wet my sleeves. At that time the Vimalakirti Hall and the Great Hall of Mount Tiantai were quiet, without anyone around.

This document of heritage was written on white brocade with a pattern of fallen plum blossoms. Its height was over nine sun and its length over one hiro [sixty sun]. Its axis ends were made of yellow jade. The outside of the scroll was brocade.

On my way back to Tiantong from Mount Tiantai, I stayed at the entry hall of the Husheng Monastery on Mount Damei. At that time I had an auspicious dream that the ancestor Damei came up to me and gave me a branch of plum blossoms in full bloom. This image of the ancestor was worthy of great respect. The branch was one shaku tall and one shaku wide. Aren’t these plum blossoms as rare as an udumbara blossom? This dream was just as real as being awake. I have never before told this story to anyone in China or Japan.’ (Shobogenzo Shisho)

This passage is quite a rare bit of sentimentality from Dogen, less his usual crotchedy self, more the credulous believer in dreams. All in service, though, of establishing the bona fides of transmission.