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禾山無殷 Heshan Wuyin (884–960)
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Ho-san: Érteni a dobütést Ho-san addig üti a dobot |
Chan Master Jizhou Heshan Wuyin Kasan's "Beating the Drum" |
Heshan Wuyin 禾山無殷 (884–960) received tonsure from Xuefeng Yicun and became a dharma
heir of Jiufeng Daoqian 九峰道虔 (d.u.). He served as the abbot of Dazhi Cloister 大智院 on Mt. He 禾山
in Jiangxi province. With the support of a powerful patron he became the abbot of Xiangguang
Cloister 祥光院 in Jiangsu province and Cuiyan Cloister 翠巖院 in Jiangxi province. In 951 he
became the abbot of Huguo Monastery in Jiangxi province. He later received the official title Chan
Master Chengyuan 澄源禪師.
“He knows how to beat a drum” (jiedagu 解打鼓), see Case 44 of the Biyan lu (T 2003.48.180c21–181a1).
17.467 Chan Master Jizhou Heshan Wuyin 吉州禾山無殷禪師
in: Records of the Transmission of the Lamp: Volume 4: The Shitou Line. (Books 14-17),
Translated by Randolph S. Whitfield,
Kindle Edition, 2017
Chan master Wuyin (891-960 CE) of Heshan in Jizhou (Jiangxi, Ji’an) was a native of Fuzhou (Fujian) whose family name was Wu. He left the home life at the age of seven under the aegis of Great Teacher Xuefeng Zhenjue. On coming of age, he received the full precepts and then went on pilgrimage.
Arriving in Yunyang (Jiangxi, Gao’an), he paid a courtesy call on the Venerable Jiufeng (17.432), who took him on and let him come for interviews. One day Feng said to him, ‘Now that you have come from afar and have eagerly submitted to the life of the assembly, and having seen something of the world and of the Buddhist practice – by which path then is it possible to leave [the common world]?’
‘The heavy darkness has dispelled the blind ones of their blindness,’ answered the master.
Feng did not accept this at first, whereupon the master was obliged to clarify his meaning and suddenly forgot his intellectual understanding.
At first the master was asked to stay at Dazhi Temple on Mount He in Jizhou (Jiangxi, Ji’an) to help the young monks. The master, having gone through the 10th chapter of the Chujie, 218 was admired and respected by all. All of them said that he could be the model and standard for the monastery.
In the time of the Southern Tang he was summoned by the ruling house of Li. They asked the master, ‘Where has the venerable monk come from?’
‘From Mount He,’ replied the master.
‘Where is the Mount?’
‘The man comes to the royal phoenix tower, yet the mountain peaks have not moved,’ replied the master. The ruler respected him [for this reply] and had him reside at Xiang’guang Temple in Yangzhou (Jiangsu), but the master repeatedly requested to be allowed to return to the most beautiful Cuiyan Temple on Mount He to settle there.
At that time, the Shanglan Temple (Jiangxi, Nanchang) was also without an incumbent, so the master was expected to go and give clarifications on the Dharma. There he was called Chan master Chengyuan (Pure Source).
A monk asked, ‘May the master please give a pointer to a firsttime novice.’
‘Nothing will be spared you!’ replied the master.
Question: ‘What was the meaning of Yangshan thrusting the hoe [into the ground]?’ (11.221)
‘You ask me,’ said the master.
‘When Xuansha kicked over the hoe, what was happening?’
‘I ask you,’ said the master.
‘Still unable to make out the true line – what is the actual understanding of this?’
‘The head is big, the tail small,’ replied the master.
Question: ‘Why is it not possible to gaze upon the master’s face from very close by?’
‘For the time being the śrama a gets half a saying,’ said the master.
‘Why not the whole thing?’
‘If all were Dharma, there would be no people,’ answered the master.
‘Never mind about there being no people, may the master please give the Dharma complete.’
‘It would be death for the intimate friend,’ said the master.
‘Why death?’
‘A good heart but nothing good to report,’ replied the master.
Question: ‘What would it be for the venerable one to gaze upon King Aśoka?’
‘It would be like this today too,’ said the master.
‘How should the student understand this?’
‘It is just that the mountain cannot be seen,’ said the master.219
Question: ‘The precious, jewelled palace-temple has four corners, one of which is always bare. What is that bare corner?’
The master raised his hand and said, ‘You can strike me,’ and then asked further, ‘Have you understood?’
‘No,’ replied the monk.
‘Do you know how to hit me?’ asked the master.
Question: ‘What is the meaning of the coming from the West?’
‘Broken,’ replied the master.
Question: ‘Although already in the vermillion flames, may the master please add the forge.’
‘The hammer falls to give shape to the vessel,’ replied the master.
‘This being so, then the forging is finished,’ said the monk.
‘A monk from Chizhou (Anhui)!’220 said the master.
Question: ‘In the four corners of the yard winnowing grain, in the centre cutting the grass off – to which side does the venerable incline?’
‘To which place can one not incline?’ replied the master.
‘This being so, then it is no different from anyone else,’ said the monk.
‘The son of a junior monk,’ replied the master.
In the 2nd month of the 1st year of the reign period Jianlong (960 CE), corresponding to the fifty-seventh year of the sexagenarian cycle, the master showed signs of a slight indisposition. On the 2nd day of the 3rd month he had the attendant open the abbot’s quarters to say farewell to the whole assembly, saying, ‘Students of the future will not know Heshan, the ones today knew him for a moment. Take care!’
First a burial place was established. Then the ruler of Nantang conferred upon the master the posthumous name of ‘Chan Master Dharma Nature’ and the pagoda was ‘Subtle Form’.
Case 44
Kasan's "Beating the Drum"
HEKIGANROKU
Two Zen Classics – Mumonkan & Hekiganroku
translated with commentaries by Katsuki Sekida
edited and introduced by A. V. Grimstone
Weatherhill, New York - Tokyo, First edition, 1977
MAIN SUBJECT
Kasan said, "Learning by study is called 'hearing'; learning no more is called 'nearness'; transcending these two is 'true passing.' " A monk asked, "What is 'true passing'?" Kasan said, "Beating the drum." The monk asked again, "What is the true teaching of the Buddha?" Kasan said, "Beating the drum." The monk asked once more, "I would not ask you about 'This very mind is the Buddha,' but what is 'No mind, no Buddha'?" Kasan said, "Beating the drum." The monk still continued to ask: "When an enlightened one comes, how do you treat him?" Kasan said, "Beating the drum."
Ho-san: Érteni a dobütést
Nefrit szirt feljegyzések 44.
Miklós Pál fordítása
Ho-san Vu-jin (891-960) – Hétéves korában lett az akkor már öreg Hszüe-feng tanítványa, később másoknál is tanult. – Makacs és enigmatikus válaszát (csie-ta-ku : ’érteni’ / ’megoldani’ / ’ütni’ / ’dob’) általában a szamádhi gyakorlására vonatkoztatják: nem elég egyszer megtenni (egyszer megvilágosodni), hanem az élet folyamán mindvégig gyakorolni kell.
Ho-san így szólt a gyülekezethez:
– Aki gyakorlással tanul – az hallgató. Aki befejezte a tanulást – az szomszéd. Aki túljutott az előbbi kettőn – az túl van az igazságon.
Egy szerzetes megkérdezte:
– Mit tesz az, túl lenni az igazságon?
– Érteni a dobütést – felelte Ho-san.
– A szelzetes tovább kérdezősködött:
– Miben áll Buddha igazi tanítása?
– Érteni a dobütést – felelte Ho-san. – A szerzetes még tovább kérdezősködött:
– Nem arról kérdezlek, hogy vajon mit jelent: „Hol az igaz elme, ott Buddha”, hanem arról, hogy mit jelentsen ez: „Sem nem elme, sem nem Buddha"?
– Érteni a dobütést! – felelte Ho-san.
A szerzetes még mindig nem hagyta abba a kérdezősködést:
– Ha egy magasztos ide érkezik, hogyan kell bánni vele?
– Érteni a dobütést! - felelte Ho-san.
Ho-san addig üti a dobot
A zöldkőszáli feljegyzések 44. esete
Terebess Gábor fordítása
李蕭錕 Li Xiaokun (1949-) illusztrációjaHo-san felemelte a szavát: „A tanulás művelését hallgatásnak hívják. A tanulás abbahagyását közeledésnek hívják. De a valódi túllépés az, ha túllépünk mindkettőn.”
Egy szerzetes előrelépett, és megkérdezte: „Mi az, amin valóban túllépünk?”
Ho-san azt mondta: „Tudom, hogyan kell dobolni.”
A szerzetes tovább kérdezett: „Mi a végső igazság?”
Ho-san azt mondta: „Tudom, hogyan kell dobolni.”
A szerzetes tovább kérdezett: „Az elme a Buddha” – de én nem erről kérdezlek, hanem arról, hogy mi a „sem-elme, sem-Buddha?”
Ho-san azt mondta: „Tudom, hogyan kell dobolni.”
A szerzetes tovább kérdezett: „Mi lesz, ha megérkezik a megvilágosult?”
Ho-san azt mondta: „Tudom, hogyan kell dobolni.”
