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翠微無學 Cuiwei Wuxue (9th c.)
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| Cuj-vej Vu-hszüe mondásaiból Fordította: Terebess Gábor |
Cuiwei Wuxue Entangling Vines The Meaning of Patriarch's Coming From the West? |
Cuiwei Wuxue
by Andy Ferguson
In: Zen's Chinese Heritage: The Masters and Their Teachings, Wisdom Publications, 2011, pp. 168-170.
CUIWEI WUXUE (n.d.) was a disciple of Danxia Tianran. His life is obscure. The first meeting between Cuiwei and Danxia is recorded in the lamp records.
Cuiwei asked Danxia, “What is [the teaching of] all buddhas?”
Danxia exclaimed, “Fortunately, life is fundamentally wonderful. Why do you need to take up a cleaning cloth and broom?”
Wuxue retreated three steps.
Danxia said, “Wrong.”
Wuxue again came forward.
Danxia said, “Wrong. Wrong.”
Wuxue then lifted one foot into the air, spun in a circle and went out.
Danxia said, “Such an answer! It’s turning one’s back on all the buddhas.”
Upon hearing these words, Wuxue attained great enlightenment.
Later, when Wuxue was abbot of a temple, Touzi Yiqing said to him, “I’m not clear about what resulted when the Second Ancestor first saw Bodhidharma.”
Zen master Wuxue said, “Right now you can see me. What is the result?”
At that moment Touzi suddenly awakened to the profound mystery.
One day Zen master Cuiwei Wuxue was walking in the Dharma hall. Touzi walked up in front of him, bowed to him and said, “The essential meaning of the First Ancestor coming from the west—how does the master demonstrate this to people?”
The master stopped walking and stood there.
Touzi said, “Please demonstrate it, Master.”
Cuiwei said, “Do you want another ladle full of polluted water?”
Touzi then bowed in thanks.
Cuiwei said, “Don’t make matters worse.”
Touzi said, “It’s the season when weeds grow everywhere.”
When Cuiwei was making offerings to the sacred images a monk [Yunju Daoying] asked, “Zen master Danxia burned a wooden buddha. Why then, Master, do you make offerings to the wooden statues?”
Cuiwei said, “Because they won’t burn. But if you want to make them an offering they’ll let you do so.”
The monk asked, “If you make an offering to the sacred figures will they come or not?”
Cuiwei said, “Aren’t you able to eat every day?”
The monk didn’t answer.
Cuiwei said, “There aren’t many clever ones.”
宗門葛藤集 Shūmon kattōshū / Entangling Vines
A Classic Collection of Zen Koans by Thomas Yuho Kirchner. Wisdom Publications, 2013
Case 155: 別有生涯 A Different Way of Doing Things1
Longya Judun was a priest of the Caodong school. If he had been a student of Linji or Deshan, he would have had a different way of doing things.2
1Also Blue Cliff Record 20, Commentary on the Main Case.
2Commentators situate this statement in the context of Longya’s exchanges with his teacher, the Caodong master Dongshan Liangjie, and later with the masters Cuiwei Wuxue (n.d.) and Linji Yixuan. The Blue Cliff Record comments:
Longya once asked Liangjie, “What is the meaning of the Patriarch’s coming from the West?” Liangjie replied, “I’ll tell you when East River runs uphill.” At this Longya was enlightened. Afterward, meeting Cuiwei, Longya asked, “What is the meaning of the Patriarch’s coming from the West?” “Hand me the meditation-brace,” said Cuiwei. When Longya gave him the brace, Cuiwei hit him with it. “Hit me if you wish,” Longya said, “but still there’s no meaning in the Patriarch’s coming from the West.” Later Longya met Linji and asked, “What is the meaning of the Patriarch’s coming from the West?” “Hand me the cushion,” replied Linji. Longya did so; Linji hit him with it. Longya said, “Hit me if you wish, but still there’s no meaning in the Patriarch’s coming from the West.…”
Later, when Longya was serving as abbot of a temple, a monk asked him, “Abbot, when you met those two masters, did you approve of them or not?” Longya answered, “I did approve of them, but still there’s no meaning in the Patriarch’s coming from the West.” There are thorns in the soft mud [of Longya’s kind words]. He approved of them, but in doing so he fell into secondary discrimination. Longya was firm in his understanding, but he was an adherent of the Dongshan line. If he had been in the line of Deshan or Linji he would have had a different way of doing things. If it was me [Yuanwu], I wouldn’t have answered in that way. I would have said to the monk, “I didn’t approve of them. The fact is there’s no meaning in the Patriarch’s coming from the West.”
The Meaning of Patriarch's Coming From the West?
Translated by Beishi Guohan (Old Teacher Tsao)
(from The Record of Transmission of the Lamp; Volume 15)
Qingping [Lingzen] asked Cuiwei [Wuxue], “What is the exact meaning of the Patriarch's coming from the West” Cuiwei replied, “I will tell you when no one is around.” After quite a while Qingping said, “There is no one right now. Please tell me, Teacher.” Cuiwei got down from the Chan platform and led Qingping into a bamboo garden. Qingping said again, “There is no one right here. Please tell me, Master.” Cuiwei pointed to the bamboo and said, “This bamboo grows so tall. That bamboo grows so short.” Qingping suddenly realized its profound principle.
Cuj-vej Vu-hszüe (9. sz) mondásaiból
Fordította: Terebess Gábor
Vö. Világosság, 1973/11, melléklet, 2. oldal
— Várj, amíg senki sem lesz körülöttünk, akkor megmondom — súgta Cuj-vej, amikor egy szerzetes a buddhizmus értelméről faggatta.
Valamivel később a szerzetes újra odament hozzá:
— Most nincs itt senki, válaszolj légy szíves!
Cuj-vej kivitte őt a kertbe egy bambuszligethez, de nem mondott semmit. A szerzetes most sem értette, végül Cuj-vej kibökte:
— Amott magas a nád, emitt alacsony.
