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子湖利蹤 Zihu Lizong (800-880)

(Rōmaji:) Shiko Rishō


Ce-hu Li-cung és Taj-csou Seng-kuang
Terebess Gábor fordítása

Chan Master Quzhou Zihu Yanli Lizong
Translated by Randolph S. Whitfield

Taizhou Shengguang heshang (9th c.)
Translated by Randolph S. Whitfield


Chan Master Quzhou Zihu Yanli Lizong
景德傳燈錄 Jingde chuandeng lu (CDL)
衢州子湖巖利蹤禪師 T.51, no. 2076, 278c15 611 489 158
Daoyuan. Records of the Transmission of the Lamp: Volume 3: The Nanyue Huairang Lineage (Books 10-13), The Early Masters. Kindle Edition, 2016, Book 10.198
Translated by Randolph S. Whitfield

Chan master Lizong (800-880 CE) of Zihu Yanli in Quzhou (Zhejiang, Qu xian) was a native of Tanzhou (Henan) with the family name Zhou. He left the home life at the Kaiyuan Temple in Yuzhou (Hebei) and later received the precepts at the stipulated age of twenty. After he had entered Nanquan’s interview room he came to Madi Mountain in Yuzhou where he built a thatched hut to live in seclusion.

In the 2nd year of the reign period Kaicheng of the Tang (837) a citizen named Weng Qiangui donated some land in Zihu at the foot of a mountain for a monastery. In the 2nd year of Xiantong (861) a tablet was bestowed by imperial decree which read: ‘Anguo Chan Monastery’ (Peaceful Country Chan Monastery).

One day, mounting the podium, Master Lizong addressed the assembly as follows, ‘In Zihu there is a dog with a human head on top, in the middle a human heart and below, human legs. If there is hesitation and thinking about this, then body and life are lost.’
A monk asked, ‘What is this dog of Zihu?’
‘Woof! Woof!’ answered the master.

Two monks from Linji came for an interview. As they were about to enter, the master said, ‘Look at the dog!’
The two monks turned round to look. The master returned to the abbot’s quarters.

The master was hoeing the garden with the Venerable Shengguang.57 The master, suddenly resting his hands on the hoe, regarded Shengguang and said, ‘The great matter is never without something, but a calculating heart is a mistake.’
Shengguang, bowing low, was just about to ask a question when the master kicked him over and then returned to the abbot’s quarters.

A nun came to visit. The master said, Are you not Liu Tierno?’
‘Unworthily so,’ she replied.
‘Left turn or right turn?’ asked the master.58
‘The venerable sir must not turn it upside down,’ she replied.
The master struck.

Once in the middle of the night, the master was shouting, ‘Thief! Thief!’ in front of the monks’ hall. All of the monks ran out whilst the master went to the back of the hall, grabbed a monk and shouted, ‘Director,59 I’ve got him! Got him!
The monk said, ‘It is not this fellow!’
‘It is as it is, only you are not willing to accept it,’ said the master.

The master had a verse which he read to the assembly,

Having lived thirty years in Zihu
Getting energy on rice and vegetables twice a day
Every day ascending the mountain a few times –
Do you people of the present understand, or not?

The master lived and propagated the Dharma in Zihu for forty-five years until the Guanming reign period (880), when he returned to quiescence, free of any illness, aged eighty-one, having been a monk for sixty-one years.

The stupa is still there today, on the home mountain.

57 A disciple of Zihu Yanli.*
58 A word play on the nun’s name, ‘strong grinder’, as in a hand pestle grinding left and right in a mortar.
59 The Karmadāna is the arranger of duties, second in command of a monastery.


*The Dharma Heir of Chan Master Lizong of Zi Huyan in Quzhou:
The Venerable Taizhou Sheng’guang [heshang]

景德傳燈錄 Jingde chuandeng lu (CDL)
台州勝光和尚 T.51, no. 2076, 287c25 701 565 196
Daoyuan. Records of the Transmission of the Lamp: Volume 3: The Nanyue Huairang Lineage (Books 10-13), The Early Masters. Kindle Edition, 2016, Book 11.246
Translated by Randolph S. Whitfield

A monk asked the Venerable Sheng’guang of Taizhou (Zhejiang, Linhai), ‘What is the characteristic of the venerable sir’s teaching?’
‘Lychee kernels from Fujian, sea-trees from Quanzhou,’ replied the master.135 ‘What about the characters “Buddha-dharma”?’ asked the monk.
‘Something expedient to talk about,’ replied the master.
‘May the master please talk about it,’ said the monk.
‘The monks with pierced ears from the Western Regions would laugh their heads off,’ said the master.136

The Venerable Long Huazhao137 arrived. The master grabbed him, saying, ‘What then?’
‘Don’t blunder,’ answered Zhao.
The master then released him and Zhao said, ‘Already inclined towards the supreme light for a long time.’138
The master was silent. Zhao then took his leave and the master accompanied him [to the main gate], saying, ‘After this parting, where shall we see each other again?’
Zhao guffawed and left.

135 Lychee – a nut/berry with a fleshy aril, famous in Tang times from Fujian; the sea-tree, a tree with yellow, red and purple flowers, surrounding the city wall of Quanzhou in Fujian.
136 Monks from Central Asia, steeped in Buddhism, from beyond the frontiers of the Han Chinese civilisation.
137 For Chan master Lingzhao of Longhua Si, see bk. 18.
138 Word play on the master’s name, Sheng’guang – supreme light.


Ce-hu Li-cung és Taj-csou Seng-kuang
Terebess Gábor fordítása
Folyik a híd, Officina Nova, Budapest, 1990, 26. oldal

Seng-kuang kapálás közben kettévágott egy gilisztát.
– Nézzétek – mondta a többieknek –, kettévágtam egy gilisztát, és mindkét vége mozog. Vajon melyikben van az élete?
Mestere, Ce-hu válaszul felemelte a kapáját, rábökött az egyik, majd a másik felére, végül a kettő közti közre is, aztán visszaindult a kolostorba.