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魯祖寳雲 Luzu Baoyun (n.d.)
aka 池州魯祖山寶雲 Chezhou Luzu Shan Baoyun
(Rōmaji:) Roso Hōun
(Magyar átírás:) Lu-cu Pao-jün
Chan Master Chezhou Luzu Shan Baoyun
景德傳燈錄 Jingde chuandeng lu
池州魯祖山寶雲禪師 T.51, no.2076, 252c21 396 286 103
Daoyuan. Records of the Transmission of the Lamp: Volume 2 (Books 4-9), The Early Masters, Book 7.107
Translated by Randolph S. Whitfield
A monk asked Chan master Baoyun of Luzu Shan in Chezhou (Anwei), ‘What is the teacher of all the Buddhas like?’
‘It is not the one with a precious crown on his head,’ replied the master.
‘The one with no precious crown on his head,’ said the master.
Dongshan215 came to pay a visit. After the formal greeting he went to stand at the master’s side for a few moments, then left and came back in again. ‘Just so, just so! That’s it!’ said the master.
Dongshan said, ‘There are people who do not agree with it.’
‘How is one to take your verbal distinctions?’ responded the master.
Dongshan then attended on the master for several months.
A monk asked, ‘What is the talk of not talking?’
‘Where is your mouth?’ replied the master.
‘No mouth,’ answered the monk.
‘How do you eat then?’ asked the master.
The monk had no reply.
(Textual comment: Dongshan answered for him, ‘He wasn’t hungry so what food would there be to eat?’)
The master was in the habit of turning to face the wall when he saw a monk coming. Nanquan,216 hearing of this, said, ‘I usually tell the monks to direct their understanding to the Buddha who has not yet left the world, but still there is no one even half awake yet. He can go on like this until the Year of the Ass!’217
(Textual comment: Xuanjue [Yongjia] said, ‘Is not the repeated recitation of chants and sentences permitted?’ Baofu asked Zhangqing, ‘It’s just like Luzu Baoyun’s weak point – where is it and was it penetrated by Nanquan’s words?’ Changqing answered, ‘To step back from oneself is to allow the other; there is not one in ten thousand like this.’ Luoshan said, ‘Had I seen the stale old master at that time I would have given him five fire-tongs on his back. Why? Because he laid down his awakening but couldn’t activate it.’ Xuansha said, ‘I too would have given him five fire-tongs if I’d seen him.’ Yun Zhuyang said, ‘Did Luoshan and Xuanshao mean the same thing or something different? If different, then he must be going up to the place of the Buddha and Dharma.’ Xuanjue said, ‘Anyway, was the talk of Xuanshao’s five fire-tongs hitting him, attached or unattached?’)
215 Dongshan Liangjie (807-869 CE) – a great Chan master and co-founder of the Zao-Dong School (Jap. Sōtō), appears in Book 15.
216 Nanquan Puyuan (Jap. Nansen Fugan, 748-834), the famous disciple of Mazu.
217 There is no Year of the Ass in the Chinese Calendar.
by Andy Ferguson
In: Zen's Chinese Heritage: The Masters and Their Teachings, Wisdom Publications, pp. 116-117.
ZEN MASTER LUZU BAOYUN (n.d.) of Chizhou was a disciple of Mazu. He did not leave a record of his origins or fate. Nonetheless, he figures prominently in Zen history for his unorthodox teaching style. When students would come to inquire about Zen, he would often turn and silently face the wall. The story “Luzu faces the wall” has been a kōan for generations of Zen students down to the present.
A monk asked Zen master Luzu Baoyun of Chizhou, “Who are all the buddhas and saints?”
Baoyun said, “Not the ones with crowns on their heads.”
The monk said, “Then who are they?”
Baoyun said, “The ones without crowns.”
When Dongshan came to pay his respects, he bowed, stood up, and stood there attentively. After a while he went out and then came back in.
Luzu said, “Just so! Just so! So it’s like this.”
Dongshan said, “There are many who don’t approve.”
Luzu said, “Why must you speak contentiously?”
Dongshan then bowed.
A monk asked, “What is speechless speech?”
Zen master Luzu said, “Where is your mouth?”
The monk said, “I have no mouth.”
Luzu said, “Then what do you use to eat?”
The monk didn’t answer. ([Later,] Dongshan spoke in the monk’s behalf, saying, “He wasn’t hungry. What rice would he eat?”)
Whenever Zen master Luzu would see a monk coming he would face the wall. (When Nanquan heard about this he said, “I usually say to the monks, ‘You must comprehend what is before the Buddha appears in the world.’ But until now there hasn’t been a single one, or even a half of one, who understands. If he acts like this he’ll keep on going right through the year of the ass!” Xuanjue said, “Is Nanquan going along with Luzu or not?” Baofu asked Changqing, “If everyone was like Luzu, then there’d be no records at all! Isn’t this what Nanquan was saying?” Changqing said, “Acceding to people in this way! You can’t find one in ten thousand like this!” Luoshan said, “If old teacher Chen [Muzhou Daoming] had seen him he would have given him five hot jabs on the back! Why? Because he lets it out but doesn’t take it in.” Xuansha said, “If I’d been there, I would have given him five hot jabs on the back too!” Yunju Ci said, “Luoshan and Xuansha talking like this—which one is right? If you can sort it out, then I’ll agree that your Dharma skills are proficient.” Xuanjue said, “But about these five jabs by Xuansha—can they reach Luzu?”)
Dōgen, 1200–1253. [Shōbō genzō sanbyakusoku] The true dharma eye: Zen Master Dogen's three hundred koans
with commentary and verse by John Daido Loori; translated by Kazuaki Tanahashi and John Daido Loori
Cf. Book of Serenity, Cases 23 & 93. Translated by Thomas Cleary. Chinese-English bilingual edition
Nanquan’s “Nothing Special”
Zen master Baoyun of Mount Luzu would sit facing the wall whenever monastics went to see him.1 One day, Nanquan Puyuan went to see him, and Luzu sat facing the wall.2 Nanquan finally patted him on the back.3
Luzu said, “Who is it?”4
Nanquan said, “It’s Puyuan.”5
Luzu said, “What are you doing?”6
Nanquan said, “Nothing special.”7
Luzu seems to be practicing a bit of ostrich Zen. There may be something to this, but still,
it makes it difficult to distinguish the long from the short. Nanquan, seeing his exposed
end, checks to see if there is any life.
Zen practitioners inevitably fall to one side or the other because they have not yet seen
that principle and phenomena are not two, illumination and function are simultaneous.
Because nothing is missing, it can be said that it’s nothing special.
Rotating the heavens,
revolving the sun and moon.
Each and every action
contains the universe.
1. Before the encounter begins, it’s over.
2. At least it can be said that he is consistent.
3. Wake up! Come out of your hole.
4. He seems to have some life.
5. An honest person is hard to find. It’s not so complicated.
6. Because it’s so simple, sometimes it’s easy to miss.
7. It’s just because it leaves out nothing.
Nanquan’s “Storehouse of the Mani Jewel”
Luzu Baoyun said to Nanquan [Wang], “Nobody recognizes the mani jewel,1 but there is one in the storehouse of the Tathāgata [Śākyamuni Buddha].2 What is this storehouse?”3
Nanquan replied, “Teacher Wang and yourself,4 coming and going,5 is nothing other than that.”6
Luzu asked, “What about those who don’t come and go?”7
Nanquan replied, “They are the storehouse too.”8
Luzu asked, “Then what is the jewel?”9
Nanquan called, “Master Zu!”10
Luzu answered, “Yes?”11
Nanquan said, “Go away. You don’t understand what I mean.”12
At that moment, Master Luzu had an insight.13
It includes heaven and encompasses the earth. It is beyond the sacred and the secular.
On the tips of a hundred thousand weeds, it reveals the wondrous mind of nirvāṇa and
the exquisite teachings of formless form.
From deep within the forest of brambles, the light of the mani jewel is released. This is
the adamantine eye of the adept.
It illuminates itself,
the solitary light of the mani jewel.
No! It illuminates the ten thousand things—
see, there are no shadows.
Seeing, not seeing—bah!
Riding backward on the ox,
distant mountains endlessly unfold.
1. When you look at it, you’re blinded.
2. Where did he get the news?
3. If you don’t know what it is, why do you think there is one?
4. Not two. Yet when the fish swims, the water gets muddy.
5. Not two. When the bird flies, feathers fall.
6. Good news. But say, what is it good for?
7. There are many who still have doubts about this.
8. He keeps making piles of bones on level ground. Just don’t talk about it.
9. Hit him. Let him have the jewel. It won’t do to let him go.
10. The whole universe calls out.
11. The ten thousand dharmas answer.
12. Don’t explain it for him. Let him go wrong for the rest of his life.
13. Confined in prison, he increases in wisdom. Still, he will never attain it.
Dharma Talk of the Supreme Patriarch upon Dismissing the Summer Retreat
by 도림법전 / 道林法傳 Dorim Beopjeon (1925-)
Supreme Patriarch of Jogye Order of Korean Buddhism
18 Aug. 2006
Master Baoyun (Boun in Korean pronunciation), who lived at the Mountain Luzu in Chizhou district, Anhui province, immediately turned around and sat facing the wall, whenever a monk visited him. Then the monk had to leave. Master Nanquan Puyuan heard about this and said:
"I always told monks, 'You should hear the words of masters from the state prior to the Buddha's entry into the world.' However, this monk having heard such words may not as yet have fathomed even half of their meaning, to say nothing of the whole meaning. Such being the case, he will attain it, whether the whole meaning or half, when it becomes Donkey-year (=without date, because the donkey does not appear in the Chinese zodiac signs)."
Master Luzu Baoyun's instruction to visiting monks of sitting in meditation facing the wall, had not previously been carried out since Bodhidharma had sat facing the wall for nine years. Now Master Luzu wanted to incite practitioners, who came from various places of the country with their various questions about the Buddha and the patriarchs, to feel the pain and the itchiness themselves, and so he employed this means purposely. Nanquan and Luzu were dharma brothers, as both were disciples of Master Mazu. After having seen that Luzu, being pricked with needle and awl, didn't move at all, Nanquan made a remark. Seemingly he criticized Luzu for his arrogant attitude, though, he actually praised him and surrendered all of his attainments to him. In fact, no matter how well Truth is explained, how can it be compared to 'going and seeing' it for yourself? Therefore, [the teaching of the Buddha at] Vulture Peak was like drawing the moon and [the practice of the Sixth Patriarch at] Mountain Caoqui (Jogye in Korean) was like pointing at the moon. In the wall facing sitting meditation of both Bodhidharma and Luzu, wall facing sitting meditation was itself a dharma-talk. Was there any need of expressing in words?
Whenever monks came to see Master Luzu, he turned around and sat facing the wall. When Nanquan visited him, again he turned to the wall. Most monks left without saying anything, but Nanquan dropped a word about it. Master Nanquan was a man of insight, generally perceiving proper timing and foreseeing good and bad luck, though, we can say, this time he didn't understand Master Luzu's real intention.
Certainly, if you want to sell gold, you should meet a man who wants to buy gold. Nevertheless, when monks visited, Master Luzu always turned around and sat facing the wall. Why? Was the sitting Seon? Was facing the wall the Path? Was the act of turning around of benefit to others or not? Were the monks treated properly or not?
Regarding this, Master Xuansha Shibei (Hyeonsa Sabi in Korean) made following comment:
"If I had seen Master Nanquan at that moment, I would have given him five burn moxa (= medical treatment of burning the skin with moxa) on his back."
That being the case, were these words the same teaching as the wall facing meditation of Master Luzu, or different? If, among those of you facing the conclusion of the summer retreat, there is a monk who properly realizes its meaning, I will approve him by saying, "There is a place for your dharma." Monks, you are going to complete the summer retreat of the year of Byeongsul, 2006. If by then you have not yet realized this meaning, you should never try to speculate upon it, being confused in the cave of a ghost, but keep it in your monk bag on your wandering way experiencing all doings and concentrate on it.
Luzu's facing the wall is an incommunicable message
Taking a step forward, one will meet thorn bushes all along the way.
Lu-cu Pao-jün és Cao-san Pen-csi
Fordította: Terebess Gábor
Vö.: Folyik a híd, Officina Nova, Budapest, 1990, 92. oldal
– Amikor Lu-cu mester látott jönni egy szerzetest, rögtön a falnak fordult. Mit akart ezzel az értésére adni? – kérdezte egy szerzetes Cao-santól.
A mester befogta a fülét.