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洞山良价 Dongshan Liangjie (807-869)


Portrait by R. Vendetti


寶鏡三昧(歌) Baojing sanmei(ge)
(Rōmaji:) Tōzan Ryōkai: 宝鏡三昧 Hōkyō zanmai(ka)
(English:) Song of Precious Mirror Samadhi / Most Excellent Mirror Samadhi / Jewel Mirror Samādhi
(Magyar átírás:) Tung-san Liang-csie: Paocsing szanmej(ko): Kincstükör szamádhi

五位偏正 Wuwei pianzheng
(Rōmaji:) Goi hensho
(English:) The Five Ranks / The Five Relations Between Particularity and Universality / Five Juxtaposing Opposites / Biased and Right Five Positions
(Magyar átírás:) Vu-vej pien-cseng > Tung-san Liang-csie: Az öt rang

瑞州洞山良价禪師語錄 Ruizhou Dongshan Liangjie chanshi yulu
(Rōmaji:) Zuishū Tōzan Ryōkai zenji goroku
(English:) The Record of Liang-chieh of Tung-shan in Jui-chou

(Magyar átírás:) Zsuj-csou Tung-san Liang-csie csansi jülu / Tung-san csan mester mondásai



Tartalom

Contents

Tung-shan Liang-chieh: Zen tükör
Fordította: Komár Lajos

Az öt fokozat
Fordította: Komár Lajos

Az ékköves tükör szamádhi dala
Fordította: Hadházi Zsolt

Tung-san Liang-csie: Az öt rang
Fordította Hadházi Zsolt

Tung-san csan mester mondásai
Fordította: Terebess Gábor

Tung-san Liang-csie verse
Fordította: Bakonyi Berta

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The Record of Liang-chieh of Tung-shan
Translated by William F. Powell
PDF: Text in full

Encounter Dialogues of Dongshan Liangjie
compiled by Satyavayu of Touching Earth Sangha

JPG: Tung-shan Liang Chieh
Tanslated by Chang Chung-Yuan

Tung-shan Liang-chieh: Founder of the Ts'ao-tung House
by John C. H. Wu

Dialogues of Tung-shan
Translated by Thomas Cleary

Song of Focusing the Precious Mirror
Translated by Thomas Cleary

Song of the Jewel Mirror Samadhi
Tr. by San Francisco Zen Center, based on translation by Thomas Cleary

Hōkyōzanmai
Translated by Masunaga Reihō

Jewel Mirror Samadhi
Translated by William F. Powell

Precious Mirror Samadhi
Translated by Sotoshu Shumucho

Seal of the Precious Mirror Samadhi
Translated by Lu Kuan Yu (Charles Luk)

The Most Excellent Mirror―Samādhi
by Rev. Master Jiyu-Kennett

The Song of the Precious Mirror Samadhi
Commented on by Chan Master Sheng Yen
Translated by Ming Yee Wang and Pei-gwang Dowiat

JPG: Jewel Mirror Samadhi Translation Study
Compiled by Charlie Korin Pokorny

"Dongshan and the Teaching of Suchness" by Taigen Dan Leighton
In: Zen Masters. New York: 2010, pp. 33–58.

The Five Ranks
Translated by Heinrich Dumoulin
Translated by Thomas Cleary
Translated by William F. Powell
Translated by Chang Chung-Yuan

PDF: Dongshan’s Five Positions of the Apparent and the Real

 

The Five Ranks
Translated by Heinrich Dumoulin
Zen Buddhism: A History, Macmillan, 1994, Volume 1. pp. 222-230.
Visual Schematics and Symbolism of the Five Ranks

I: The Relative within the Absolute

In the third watch of the night
Before the moon appears,
No wonder when we meet
There is no recognition!
Still cherished in my heart
Is the beauty of earlier days.

II: The Absolute within the Relative

A sleepy-eyed grandma
Encounters herself in an old mirror.
Clearly she sees a face,
But it doesn't resemble her at all.
Too bad, with a muddled head,
She tries to recognize her reflection!

III: Coming from within the Absolute

Within nothingness there is a path
Leading away from the dusts of the world.
Even if you observe the taboo
On the present emperor's name,
You will surpass that eloquent one of yore
Who silenced every tongue.

IV: Arrival at Mutual Integration

When two blades cross points,
There's no need to withdraw.
The master swordsman
Is like the lotus blooming in the fire.
Such a man has in and of himself
A heaven-soaring spirit.

V: Unity Attained

Who dares to equal him
Who falls into neither being nor non-being!
All men want to leave
The current of ordinary life,
But he, after all, comes back
To sit among the coals and ashes.

 

 

The Five Ranks
Translated by Thomas Cleary
Classics of Buddhism and Zen. The Collected Translations of Thomas Cleary,
Boston, MA: Shambhala, Volume Three. pp. 297-305.

I: The Relative within the Absolute

In the third watch,
beginning of the night,
before the moon is bright,
do not wonder
at meeting without recognition;
still held hidden in the heart
is the beauty of former days.

II: The Absolute within the Relative

A woman who's overslept
encounters an ancient mirror;
clearly she sees her face-
there is no other reality.
Nevertheless, she still mistakes
her reflection for her head.

III: Coming from within the Absolute

Within nothingness is a road
out of the dust;
just be able to avoid violating
the present taboo name
and you will surpass
the eloquence of yore
that silenced every tongue.

IV: Arrival at Mutual Integration

When two blades cross,
no need to flee;
an expert is like
a lotus in fire-
clearly there is a spirit
spontaneuosly soaring.

V: Unity Attained

If you are not trapped
in being or nonbeing,
who can dare to join you?
Everyone wants to leave
the ordinary current,
but in the final analysis
you come back
and sit in the ashes.

 

 

Gāthā of the Five Ranks, the Lords and Vassals
Translated by William F. Powell
Record of Tung-shan Liang-chieh. Honolulu: University of Hawaii Press, 1986. pp. 61-62.

Phenomena within the real:
At the beginning of the night's third watch, before there is moonlight,
Don't be surprised to meet yet not recognize
What is surely a familiar face from the past.

The real within phenomena:

An old crone, having just awakened, comes upon an ancient mirror;
That which is clearly reflected in front of her face is none other than her own likeness.
Don't lose sight of your face again and go chasing your shadow.

Coming from within the real:
Amidst nothingness there is a road far from the dust.
If you are simply able to avoid the reigning monarch's personal name,
Then you will surpass the eloquence of previous dynasties.

Going within together:
Two crossed swords, neither permitting retreat:
Dexterously wielded, like a lotus amidst fire.
Similarly, there is a natural determination to ascend the heavens.

Arriving within together:
Falling into neither existence nor nonexistence, who dares harmonize?
People fully desire to exit the constant flux;
But after bending and fitting, in the end still return to sit in the warmth of the coals.

 

 

偏正五位說 Pianzheng wuwei shuo
Exposition on the Biased and Right Five Positions
written by Dongshan Liangjie (洞山良价 : 807–869) of the Cao-Dong School,
which was annotated by his disciple Caoshan Benji (曹山本寂 : 839–869)

The World of Shih & Li of Tung-Shan
From: Original Teachings of Ch'an Buddhism by Chang Chung-Yuan. Vintage Books, 1971, p. 53. 

Fourfold Dharmadhatu of Hua-Yen
1.  The world of Shih (events)

Five Relations Between Universality and Particularity of Tung-Shan
Particularity in Universality > Subjectivity
Universality in particularity > Objectivity

When one stays in the centre of the market and is ready to engage in all kinds of work at any time, he is entitled to receive thirty blows, because he neglects the cultivation of li, or reality, or non-action.  (Wan-Ju T'ung-Che)

Fourfold Dharmadhatu of Hua-Yen
2.  The world of Li (reality)

Five Relations Between Universality and Particularity of Tung-Shan
Enlightenment emerging from universality
Non-action (from which action emerges)

When one stays on top of the solitary peak and gazes at the sky, he may swallow all the Buddhas, past, present and future, in one gulp, but he will neglect the all-sentient beings.  He should also be given thirty blows because he neglects shi, or action. (Wan-Ju T'ung-Che)

Fourfold Dharmadhatu of Hua-Yen
3.  The world of Li and Shih perfectly interfused     

Five Relations Between Universality and Particularity of Tung-Shan
Enlightenment emerging from particularity
Interfusion of action and non-action  

One stays on top of the solitary peak gazing at the sky, yet he is in the centre of the market engaged in all kinds of work.  One is in the center of the market engaged in all kinds of work and yet he stays on top of the solitary peak, gazing at the sky.  If these two men come to me I will have nothing to offer them. (Wan-Ju T'ung-Che) 

Fourfold Dharmadhatu of Hua-Yen
4.  The world of perfect mutual solutuion between Shih and Shih

Five Relations Between Universality and Particularity of Tung-Shan
Enlightenment achieved between universality and particularity
Absolute freedom from both action and non-action

Do you understand where I shall be? 
Holding a staff and sitting front of the door. 
When a lion or an elephant or a fox or a wolf comes,
every one of the will receive my blows in like manner. (Wan-Ju T'ung-Che)


Cf.Tozan Ryokai's Five Ranks of the Apparent & the Real
Hakuin's commentary on the Five Ranks
http://www.kaihan.com/fives.htm

http://en.wikipedia.org/wiki/Verses_of_the_Five_Ranks

http://history.cultural-china.com/en/164History14552.html