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由里滴水 Yuri Tekisui (1822-1899)

滴水宜牧 Tekisui Giboku, aka 由理宜牧 Yuri Giboku

Tekisui's Dharma Lineage

白隱慧鶴 Hakuin Ekaku (1686-1769)
峨山慈棹 Gasan Jitō (1727-1797)
隱山惟琰 Inzan Ien (1751-1814)
太元孜元 Taigen Shigen (1768-1837)
儀山善來 Gisan Zenrai (1802-1878)
滴水宜牧 Tekisui Giboku (1822-1899) [由里 Yuri]

https://ja.wikipedia.org/wiki/%E7%94%B1%E7%90%86%E6%BB%B4%E6%B0%B4
https://pl.wikipedia.org/wiki/Tekisui_Giboku

Staff for the Mind (Kokoro no Tsue)
Calligraphy and commentaries collections by Shodo Harada
Sogenji, Japan, 2001-2006. Volumes 3, pp. 90-91.
http://onedropzen.org/uploads/Volume_3.pdf

Yamaoka Tesshu trained with Yuri Tekisui of Sogenji. Yamaoka Tesshu lived during the period in which the Meiji era began and was the greatest swordsman of that time. He followed the path of kendo and realized the way of the sword and Zen as One. Even without drawing his sword, through the energy that surged from his pores, he lived through this difficult time. Daily he did zazen and polished his sword.

One day he had a match with another top swordsman, Asari Matashiru Yoshiaki. His opponent was a great master, and there wasn't a gap. Yamaoka Tesshu was large and powerful. His opponent was small and, from Tesshu's point of view, not very advanced. But for whatever reason, he couldn't win. The form of his opponent loomed so large in front of him that he couldn't move.

He realized that it wasn't a problem of technique, so he decided that he had to work on it from a different level. He went to see Master Yuri Tekisui, with whom he had been doing sanzen since his youth. He told his teacher about his challenge, and Tekisui Zenji gave him this poem as his koan:

Once the two swords have crossed points
Retreat is no longer possible
The master swordsman
Is like the lotus blooming in the fire
Such a man has in and of himself
A heaven soaring spirit

Tesshu felt this koan very deeply and worked on it industriously for three years. But every time he did sanzen, he was hit by Tekisui, who said each time, “You don't think you are going to understand a koan like this with a state of mind like that, do you?” No matter what answer he brought, he was hit. When he was eating, he would think of his chopsticks as two swords. He woke his wife up in the middle of the night and asked her to hold a sword and act as his opponent. His wife, afraid for his sanity, wanted him to stop doing zazen. But nothing could stop him.

Each time he went to sanzen, his teacher hit him without reserve. His fellow swordsmen offered to return the blows for him, but Tesshu said, “Did you really think I'm going to get killed by that priest?”

Sogen's One Drop of Water
by Shodo Harada Roshi

Zen Stories
101 Zen Stories, transcribed by Nyogen Senzaki and Paul Reps in Zen Flesh, Zen Bones

80. Just Go to Sleep

Gasan was sitting at the bedside of Tekisui three days before his teacher's passing.
Tekisui had already chosen him as his successor.
A temple recently had burned and Gasan was busy rebuilding the structure.
Tekisui asked him: 'What are you going to do when you get the temple rebuilt?'
'When your sickness is over we want you to speak there,’ said Gasan.
'Suppose I do not live until then?'
‘Then we will get someone else,' replied Gasan.
Suppose you cannot find anyone?' continued Tekisui.
Gasan answered loudly: 'Don't ask such foolish questions. Just go to sleep.'

87. Three Kinds of Disciples

A Zen master named Gettan lived in the latter part of the Tokugawa era. He used to say: ' There are three kinds of disciples: those who impart Zen to others, those who maintain the temples and shrines, and then there are the rice bags and the clothes-hangers.'
Gasan expressed the same idea. When he was studying under Tekisui, his teacher was very severe. Sometimes he even beat him. Other pupils would not stand this kind of teaching and quit. Gasan remained saying: 'A poor disciple utilizes a teacher's influence. A fair disciple admires a teacher's kindness. A good disciple grows strong under a teacher's discipline.'

96. A Drop of Water

A Zen master named Gisan asked a young student to bring him a pail of water to cool his bath.
The student brought the water and, after cooling the bath, threw on to the ground the little that was left over.
'You dunce!' the master scolded him. 'Why didn't you give the rest of the water to the plants? What right have you to waste even a drop of water in this temple?'
The young student attained Zen in that instant. He changed his name to Tekisui, which means a drop of water.

曹源一滴水
Sōgen itteki sui
Sōgen egy csepp vize

Ezek a szavak a Hatodik Pátriárka, Enō Zenji 慧能禅師, 638-713 hegyi templomából áradó Dharma eszenciáját írják le. Ez az egy csepp víz a Hatodik Pátriárka igazsága, a zen végső pontja, melyet szavak és kifejezések nem érhetnek el. A Sōgenji 曹源寺 egyik mestere, Gisan Zenrai 儀山善来, 1802-1878 kiválóan használta fel ezeket a szavakat.
Egyik nap egy Giboku 宜牧 nevű szerzetes készítette elő a mester fürdővizét. Mivel a víz kissé túl meleg lett a kútból hordott még bele néhány vödör hűvösebb vizet. Amikor a fürdővíz jó hőmérsékletűre hűlt a vödörben maradt néhány csepp víz, amit a szerzetes kiöntött a földre. Gisan Zenrai ezt látva megkérdezte tőle: „Mit tettél?” „Csak kiöntöttem a felesleges vizet” – válaszolt egyszerűen Giboku. „Ha ilyen tudattal végzed a gyakorlást, nem számít, hogy mennyit gyakorolsz, vagy milyen hosszú ideig, sosem éred el a megvilágosodást. Ha kiöntöd a vizet, többet hogy lehet már használni? Ha kivitted volna a kertbe, hogy megöntözd vele a növényeket, ezzel életet adtál volna a növényeknek és a víz is életet nyert volna.” Giboku ekkor felismerte, hogy valójában eddig milyen keveset értett meg. Valami olyan egyszerű, mint egy csepp víz, tanította meg arra, hogy újra kell kezdenie a gyakorlást. Ezt meg is tette, és később nagy zen mester vált belőle Tekisui 滴水 néven.
Bár pénzt és anyagi javakat is felhasználhatunk, amikor egy tanítást használunk az egyre jobban és jobban fog ragyogni. A Hatodik Pátriárka tanítását Gisen mester nagy tiszteletben tartotta, majd tovább élt Tekisui mester révén. A vizet használva metaforaként a buddha-természetről adtak tanítást, az igazi szemünk felnyitásáról, amely által megláthatjuk minden dolog lényegét, bármilyen dologról is legyen szó.

Harada Rōshi kommentárjából (lásd. Moon by the Window)
https://japankalligrafia.hu/2015/10/29/%E6%9B%B9%E6%BA%90%E4%B8%80%E6%BB%B4%E6%B0%B4-sogen-egy-csepp-vize/