The monastic congregation at Letan monastery on Shimen mountain, the site of Mazu's burial, remained inhabited by Mazu's disciples into the ninth century. In addition to Baizhang, disciples who resided there included Fahui, Weijian, and Changxing.53 Mazu's disciples also settled at Lushan, the famous scenic mountain celebrated by generations of
Chinese poets and writers. Located northwest of the Poyang lake in Jiangzhou prefecture, just north of Hongzhou, Lushan's long history as a center of Buddhist practice went back to the
period of disunity. There were a number of monasteries at the mountain, including the famous Donglin (Eastern Grove) monastery where Huiyuan (334–416), the eminent Buddhist leader and propagator of the faith in the pure land of Amitābha Buddha, resided during the Eastern Jin dynasty (317–420). Until the end of the eighth century, no Chan teachers settled there, although according to some sources Daoxin (580–651), the putative fourth Chan patriarch, sojourned to Lushan before moving to Huangmei mountain (in present-day Hubei), where he established a monastic community.54Mazu's disciples Guizong Zhichang (dates unknown) and Fazang (dates unknown) were the first monks
associated with the Chan school to take up residence at Lushan.
Born in Nan'gang (Jiangxi) in the Zhou family, Fazang received a classical education in his youth.55The focus of his
early study was historical works. Fazang probably joined Mazu at Gonggong mountain, which was in his native prefecture. After taking leave of his teacher, he traveled to Lushan. According to his biography, while trekking around the mountain he became enchanted by the area around Wulao peak and decided to stay there. He spent the rest of his life at Lushan, leading a reclusive life in a temple built by local supporters.
In contrast to Fazang's solitary lifestyle, Guizong was the active leader of a flourishing monastic community. The initial impetus provided by him and his disciples helped make Lushan one of Chan school's regional centers throughout the ninth century and beyond. Unfortunately, there is little biographical information about him.56 Guizong moved to
Lushan during the Yuanhe period (806–820) and took up residence at Guizong temple, located in the southern part of the mountain.57The temple, which was later renamed Guizong Chan monastery, had a long history as a local Buddhist
establishment. It was originally founded in 340, during the Eastern Jin dynasty, to house an Indian monk. Guizong was the first monk associated with the Chan school to assume the temple's abbacy.58 During his stay there, Guizong was
called “Red-eyed Guizong” because of an inflammation of his eyes that made them red.59
As his monastic community grew and he became a locally prominent religious leader, Guizong came in contact with noted officials and literati who visited Lushan during assignments to provincial posts in the South. Among them were Bo Juyi (772–846), the celebrated poet, and Li Bo, the official who wrote Xitang's stele inscription. It seems that Guizong himself was interested in poetry, as a few of his poems are preserved in Chan collections.60Bo Juyi probably
met Guizong between 815 and 818, when he served as a marshal in Jiangzhou.61At the time, Bo often visited Lushan,
where he had a cottage in which he enjoyed a life of solitude and reflection. He immortalized his experience at the cottage in a famous essay composed in 817, titled “Caotang ji” (Record of the Thatched Cottage).62Bo also composed
Li Bo—who was also known as Li Wanjuan (Ten-thousand Fascicles Li) because of his extensive learning—was Bo Juyi's close friend. They shared an interest in Buddhism, and at different times they both served as marshals of Jiangzhou.64Zutang ji records a conversation between him and Guizong about the famous metaphor of a mustard seed
containing Sumeru mountain, which appears in a few canonical texts, including the Vimalakīrti Scripture:65
Li Wanjuan asked the master, “Among the Buddhist teachings, there is the saying, ‘Sumeru mountain receives a mustard seed, and a mustard seed receives Sumeru mountain.’ Nobody will doubt that Sumeru can receive a mustard seed, but as for a mustard seed receiving Sumeru, is not that really a false statement?” The master responded by asking, “What kind of qualification do you have for serving the country?” With indignant voice Li replied, “Has not the reverend heard that your disciple has mastered ten thousand fascicles [of classical texts].” The master said, “Why do you try to deceive me?” Li said, “How do I try to deceive you?” The master said, “As your body composed of the four elements can be compared in size to the seed [mentioned in the previous simile], where did you place the ten thousand fascicles [of texts]?” Upon hearing these words, Li showed his respect and thanked the master, and afterwards he served him [as a disciple].66
It appears that during the ninth century Guizong was regarded as one of Mazu's leading disciples. In Huangbo's record, we find the following testimony about Guizong's eminent position among Mazu's disciples: “Among the eighty-four disciples of the great teacher Ma who sat at the site of enlightenment, the number of those who obtained teacher Ma's proper eye does not go beyond two or three. Reverend Lushan [i.e., Guizong] was one of them.”67
The disciples of Mazu who formed monastic congregations in other parts of Jiangxi included Shigong Huizang (dates unknown), Nanyuan Daoming (dates unknown), and Yangqi Zhenshu (d. 820). Shigong, the most colorful character among the three, was a hunter with anti-Buddhist feelings before Mazu converted him during his stay in Linchuan.68
Later he settled on the nearby Shigong mountain, located within the same prefecture south of Linchuan.69Daoming's
monastery was located on Nanyuan mountain (Yuanzhou prefecture), in the western part of Jiangxi,70near Zhenshu's
monastery on Yangqi mountain.71
Zhenshu is described as a bright and unconventional child. He became interested in Buddhism during his youth and joined Mazu's community soon after becoming a monk. He moved to Yangqi mountain during the late 770s and remained there for over forty years. He led a quiet contemplative life, mainly concerning himself with the training of his disciples. Yangqi mountain continued to serve as a hub for Chan practice long after his death. It be
came an especially important Chan site during the early eleventh century under the leadership of Yangqi Fanghui (992–1049), the founder of the Yangqi lineage of Linji Chan, one of the two main lineages of the Linji school that flourished during the Song period. In addition to these monks, Dayi (746–818) taught at Ehu mountain in northeastern Jiangxi, after which he moved to Chang'an (discussed later, in the section on Mazu's disciples in Chang'an). Disciples of Mazu who established monastic communities in other parts of the South included Guiyang Wuliao and Shuitang in Fujian and Shaozhou Ruyuan and Luofu Xiuguang in Guangdong.