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章敬懷惲 Zhangjing Huaiyun (756-816)
aka 章敬懷暉 Zhangjing Huaihui
(Rōmaji:) Shōkei Eki, aka Shōkei Kaiki
(Magyar átírás:) Csang-csing Huaj-jün
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| Csang-csing Huaj-jün (756-816) Fordította: Terebess Gábor |
Chan Master Jingzhao Zhangjing Si Huaiyun ZHANGJING HUAIYUN PDF: Ordinary Mind as the Way |
Chan Master Jingzhao Zhangjing Si Huaiyun
景德傳燈錄 Jingde chuandeng lu
京兆府章敬寺懷惲禪師 T.51, no.2076, 252b19 403 292 105
Daoyuan. Records of the Transmission of the Lamp: Volume 2 (Books 4-9), The Early Masters, Book 7.110
Translated by Randolph S. Whitfield
Chan master Huaiyun (d.818 CE) of Zhangjing Temple in Jingzhao Fu (Shanxi, Xi’an) was a native of Tong’an in Quanzhou (Fujian) whose family name was Xie. Having received the transmission of the silent Heart-seal he first resided at Poyan in Dingzhou (Hebei) and later in the Zhongtiao Mountains.
In the Yuanhe reign period of the Tang (806-820 CE) Emperor Xianzong decreed that the master occupy the Zhangjing Temple [in the capital]. Those wishing to learn hurried to him all at once.
The master ascended the podium one day to address the assembly, saying, ‘The Supreme Principle cannot be expressed in words and men of today do not understand. Making great efforts in the studying of other affairs to obtain virtue, they do not know that their one nature is originally without dust and that this is the gate to the great, wonderful liberation. Those who would investigate are not infected, not obstructed, just as the shining light has never yet been stopped. From ancient times to the present it is without change, just as the sun wheels round, illumining far and near alike. Although reaching a multitude of forms yet the light does not blend with them. This spiritual light shines wonderfully and is not artificially disciplined. Because this is not realised, it is taken as a concrete thing, but this is like empty flowers arising to delude imaginary eyes. Followers, exhausted by such toil, pass endless kalpas in vain. If one can turn the light back on oneself then there will be no second self and putting this into effect one will not harm the true form.’
A monk asked, ‘When heart and Dharma are both forgotten, where is there to return to?’
‘The men of Ying had no defiling passions but the followers labour to wield the sword,’ said the master.226
‘Would the master please not resort to obscure speech.’
‘These words are not obscure,’ said the master.
(Textual comment: later someone brought this up with Dongshan, who said, ‘In talking, this was deep talk and it’s rare to come across such a one in the family.’)
The Venerable Baizhang had a monk come to the master as attendant. Once, as the master was ascending the podium, the monk unfolded his prostration mat and having completed the prostrations, arose. He then picked up one of the master’s slippers, wiped the dust off it with the sleeve of his robe and replaced it, upside down.
‘My fault,’ said the master.
Someone asked, ‘Is the Patriarch’s transmission of the Dharma-gate of the Heart-ground the heart of Bhutatathata or the heart of delusion, or was it neither the heart of Bhutatathata nor the heart of delusion. Or has another heart been established apart from the teachings of the Three Vehicles?’
‘Do you see the air before you?’ asked the master.
‘Belief knows it to be ever present but men don’t see it.’
‘Do you perceive shapes?’ asked the master.
‘Such as the venerable sir?’
The master waved his hand in the air three times and said, ‘Like this.’ He added, ‘In the future you will understand.’
A monk came, walked round the master three times, shook his staff and stood still. ‘Right! Right!’ said the master.
(Textual comment: Chanqing said on his behalf, ‘Oh monk, where is the Buddha and Dharma’s own heart?’)
This monk then went to Nanquan and again made three revolutions, shook his staff and stood still. Nanquan said, ‘Not right! Not right! This is the strength of the wind revolving, in the end it won’t work.’
‘Zhangjing [Huaiyun] said it was right, why does the venerable sir say that it is not right?’ asked the monk.
Nanquan said, ‘Zhangjing is right, you are not right.’
(Textual comment: Changqing said for him, ‘What was the monk thinking of?’ Yan Zhuxi said, ‘Zhangjing didn’t say that he was absolutely right, Nanquan didn’t say that he was absolutely not right.’ He also said, ‘Had the monk just held his staff out at that time, that would have been exactly right.’)
The master had a disciple who had just returned from pilgrimage and asked him, ‘How many years have you been away now?’
‘It has been about eight years since taking leave of the venerable sir,’ replied the monk.
‘And learnt something?’ asked the master.
The monk then drew a circle on the ground and the master said, ‘Just so. Is there something else?’
The monk then rubbed out the drawing of the circle and bowed.
A monk asked, ‘Of the Four Great Elements and the Five Aggregates, which is the Original Buddha Nature?’
The master then called out the monk’s name; the monk replied with a ‘yes’ and the master, after a moment, said, ‘You have no Buddha-nature.’
On the 12th day of the 12th month in the 13th year of the reign period Yuanhe of the Tang dynasty (818 CE) the master revealed his cessation.
The memorial pagoda was built by the Ba River (Shanxi) and the master was posthumously conferred with the title of ‘Chan Master of Great Awakening’. His pagoda was named, ‘The Form of Great Treasure’.
ZHANGJING HUAIYUN
by Andy Ferguson
In: Zen's Chinese Heritage: The Masters and Their Teachings, Wisdom Publications, pp. 98-99.
ZHANGJING HUAIYUN (756–815) was a disciple of Mazu. He came from Quanzhou (near modern Fuzhou in Fujian Province). He began study under Mazu and later became his Dharma heir. Thereafter he lived at a succession of mountains and temples. In 808, at the emperor’s behest, he took up residence at Zhangjing Temple in Changan, the capital city.
Zen master Zhangjing Huaiyun entered the hall and addressed the congregation, saying, “The true way is not reached without abandoning words. These days, people don’t understand this. They diligently study useless things and regard such activity as meritorious. They don’t realize that self-nature is fundamentally unblemished. It is a sublime gate of liberation. The mirror of awakening is neither tainted nor pure, but is like a brilliant light, unceasing and undiminished. Through bygone eons down to the present time it is unchanged. It is like the sun, shining near or far, and though appearing in countless shades and forms, it remains apart from conditioned existence. The spiritual light is ethereal and luminous, without need of refinement, existing without explanation, and beyond objects or form.
“But people press on their eyeballs and conjure up fantastic empty illusions, belaboring themselves for numerous eons. If only they would shine the light inward, where there is no ‘other’ person, cease all activity, and not forsake true emptiness.”
A monk asked Zen master Zhangjing Huaiyun, “Please point out the place where mind and Dharma are both gone.”
Zhangjing said, “People of Ying don’t perspire. You belabor yourself carrying an ax.”
The monk said, “Please, Master, don’t speak contrarily.”
Zhangjing said, “This is not a contrary phrase.” ([Later,] the same monk brought up this conversation to Dongshan. Dongshan said, “What speech that was. Seldom does one encounter such an adept!”)
As Huaiyun was meditating, Mayu walked up to him carrying his staff, circled his meditation platform three times, shook the staff and then stood still.
Zhangjing said, “Correct, correct.”
Mayu then went to Nanquan and circled his seat three times, shook his staff and stood quietly.
Nanquan said, “Wrong, wrong.” [Xuedou appended a word here, saying “Wrong.”]
Mayu afterward asked Nanquan, “Zhangjing said ‘correct.’ Why did you say ‘wrong’?”
Nanquan replied, “Zhangjing was correct, you are wrong. This is turned on the power of the wind. Finally it turns bad.”
A monk asked, “Regarding the mind-ground teaching that has been passed down from the ancestral teachers—is the mind they speak of the true mind, the deluded mind, or neither the true nor the deluded mind? And is it the mind that stands outside the teaching of the Three Vehicles?”63
Zhangjing said, “Do you see the emptiness before the eyes?”
The person said, “I believe that knowledge is always before the eyes. People don’t see this for themselves.”
Zhangjing said, “Don’t you see form?”
The person said, “What is your meaning, Master?”
Zhangjing raised his hand and poked the air three times, saying, “What am I doing when I do this?” Then he said, “You’ll understand in the future.”
A young adept returned from a pilgrimage. Zhangjing asked him, “How long ago did you leave here?”
The monk said, “I left you about eight years ago.”
Zhangjing said, “What have you been doing?”
The monk drew a circle on the ground.
Zhangjing said, “Just this? Nothing else?”
The monk then erased the circle and bowed.
Zhangjing said, “No! No!”
Zen master Zhangjing Huaiyun died in [the year 815]. He received the posthumous name “Zen Master Great Awakening.”
PDF: Ordinary Mind as the Way
The Hongzhou School and the Growth of Chan Buddhism
by Mario Poceski
pp. 66-67.
Csang-csing Huaj-jün (756-816)
A zöldkőszáli feljegyzések
31. Ma-ku csörgős koldusbotja
Fordította: Terebess Gábor
Vö.: Folyik a híd, Officina Nova, Budapest, 1990, 39. oldalMa-ku meglátogatta Csang-csinget. Háromszor körbejárta a székén ülő mestert, egyszer figyelmeztetőn megcsörgette karikás koldusbotját, aztán megállt előtte és kihúzta magát.
– Igazad van – mondta Csang-csing.
(Hszüe-tou megjegyzése: Tévedés!)Ma-ku meglátogatta Nan-csüant. Háromszor körbejárta a székén ülő mestert, egyszer figyelmeztetőn megcsörgette karikás koldusbotját, aztán megállt előtte és kihúzta magát.
– Nincs igazad – mondta Nan-csüan.
(Hszüe-tou megjegyzése: Tévedés!)– Csang-csing azt mondta, hogy igazam van – berzenkedett Ma-ku –, te miért mondod azt, hogy nincsen?
– Csang-csingnek igaza is volt, neked nincs igazad! - válaszolta Nan-csüan. - Téged csak a szél sodor, ami egyre lanyhul, majd eláll! - válaszolta Nan-csüan.
Ma-ku (Ma-jü) Pao-csö / Magu (Mayu) Baoche (Baozhe) 麻谷寶徹 (720?-?)
Csang-csing Huaj-jün / Zhangjing Huaiyun 章敬懷惲 (756-816)
Hszüe-tou Csung-hszien / Xuedou Chongxian 雪竇重顯 (980–1052)
Nan-csüan Pu-jüan / Nanquan Puyuan 南泉普願 (748-835 )
