ZEN IRODALOM ZEN LITERATURE
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Hongzhi Zhengjue kőfaragás

宏智正覺 Hongzhi Zhengjue* (1091–1157)
*also sometimes called Tiantong Zhengjue 天童正覺 (Jap.: Tendō Shōgaku)

默照銘 Mozhao ming
(Rōmaji:) Wanshi Shōgaku: Mokushōmei [Mokushōka]
(English:)
Silent Illumination
(Magyar:) Hung-cse Cseng-csüe: A csendes megvilágosodás éneke


Tartalom

Contents

Higgatag feljegyzések
Fordította: Terebess Gábor

A nyugalom könyve
Fordította: Hadházi Zsolt

Hongzhi válogatás
Fordította: Hadházi Zsolt

A Buddha lényegi működése
Fordította: Hadházi Zsolt (2006)

A zazen tűje
Fordította: Hadházi Zsolt (2008)

Mokusóka
A csendes megvilágosodás éneke

A Csendes Megvilágító
Fordította: Komár Lajos

Zeisler István: A csendes felébredés zenje
Fordította: Király Attila

從容録 Congrong lu [Shōyō-roku]

DOC: The Book of Serenity
Translated by Thomas Cleary

DOC: The Record of the Temple of Equanimity
Translated by Gregory Wonderwheel

DOC: Shōyō-roku (Book of Equanimity)
[Cases only]
Translated by the Sanbô Kyôdan Society

PDF: Shôyôroku (Book of Equanimity)
[Introductions, Cases, Verses]
Translated by the Sanbô Kyôdan Society

The Book of Equanimity: Illuminating Classic Zen Koans
Translated by Gerry Shishin Wick,
Wisdom Publications, 2005, 320 pages
Versions of the koans based on Maezumi Taizan's translations, with commentaries by Gerry Shishin Wick

坐禪箴 Zuochan zhen [Zazenshin]

A Needle for Zazen

The Buddha's Essential Functioning
Translated by Taizan Maezumi & Neal Donner

Lancet of Seated Meditation
Translated by Carl Bielefeldt

Zazenshin by Hongzhi Zhengjue
Translated by Hakuun Barnhard

My Friendly Advice for Seated Meditation
Translated by Hubert Nearman

Admonition on Chan Practice
Translated by Guogu (Dr Jimmy Yu)

The Acupuncture Needle of Zazen
Translated by Taigen Dan Leighton

Zazen-shin
Translated by Hoyu ISHIDA (Ishida Hōyū 石田 法雄)

默照銘 Mozhao ming [Mokushōmei; Mokushōka]

Mozhao ming / Silent Illumination
Translated by Hakuun Barnhard

Guidepost of Silent Illumination
Translated by Taigen Dan Leighton with Yi Wu

Inscription on Silent Illumination
Translation by Guogu Zhengxue

Silent Illumination
by Sheng Yen (Shengyan)

宏智禪師廣錄 Hongzhi chanshi guanglu [Wanshi zenji kōroku]

Hung-chih
Translated by Thomas Cleary

Hongzhi Zhengjue, “Tiantong”
by Andy Ferguson

Dhyana Master Hong Zhi of Tiantong
by Hsuan Hua

Silent Illumination Chan by Hongzhi Zhengjue
Excerpts from The Extensive Records of Chan Master Hongzhi)

PDF: Cultivating the Empty Field: The Silent Illumination of Zen Master Hongzhi
Translated by Taigen Dan Leighton with Yi Wu
Edited with Introduction by Taigen Dan Leighton
Revised Expanded Edition, Tuttle Publishing, 2000.

Practice Instructions
Translated by Taigen Dan Leighton with Yi Wu

Guidepost for the Hall of Pure Bliss
Translated by Taigen Dan Leighton with Yi Wu

 

 

默照銘 Mozhao ming
Inscription on Silent Illumination

("Method of No-Method", that is also known as the "Silent Illumination")

by Hongzhi Zhengjue (1091-1157)
T. 48: 1000a24-14b
Translation by Guogu Zhengxue
Founder and teacher of Tallahassee Chan Group of the Dharma Drum Lineage of Chan Buddhism
http://www.tallahasseechan.com/
Received inka from Master Sheng Yen (1930-2009) in 1995

默默忘言。昭昭現前。
In silence and serenity, words are forgotten; in clarity and luminosity, all things manifest.
鑒時廓爾。體處靈然。
At the time of reflection, all things become vast; at the place of actualization, all things become lively and animated.
靈然獨照。照中還妙。
Lively and animated, luminosity is solidary; in this luminosity, wondrousness returns.
露月星河。雪松雲嶠。
The dewy moon on the Milky Way; the snow-clad pine on the cloudy peak;
晦而彌明。隱而愈顯。
In darkness it is even brighter; when hidden it is all the more visible.
鶴夢煙寒。水含秋遠。
The crane dreams of misty frost; water embraces the distant autumn [sky].
浩劫空空。相與雷同。
The great kalpa is completely empty. [Yet,] all appearances are exactly the same.
妙存默處。功忘照中。
This subtlety exists in silence; striving is forgotten in illumination.
妙存何存。惺惺破昏。
Where does this wonder exist? In wakeful clarity, confusions are [naturally] dispelled.
默照之道。離微之根。
The path of silent illumination is the very root of the li trigram and its subtleties.
徹見離微。金梭玉機。
Thoroughly perceiving the li and its subtleties is like weaving gold with shuttles on a jade loom.
正偏宛轉。明暗因依。
The absolute and the relative interfuse one another; light and darkness causally interact.
依無能所。底時回互。
Without relying on subject and object, such is the time interaction occurs.
飲善見藥。檛塗毒鼓。
Imbibe the medicine of good views; beat the poison-smeared drum.
回互底時。殺活在我。
At the time of interaction, killing and giving life are up to oneself.
門裡出身。枝頭結果。
Through the gate one comes forth; the fruit will have finally ripened on the bough.
默唯至言。照唯普應。
Only this silence is the supreme speech, and this illumination, the universal response.
應不墮功。言不涉聽。
Such response does not fall into contrivance; and speech is not heard by listening.
萬象森羅。放光說法。
All the myriad things in the universe emit radiance and expound the Dharma.
彼彼證明。各各問答。
They attest to each other, and correspond in dialogue.
問答證明。恰恰相應。
Corresponding in dialogue and testifying, they respond to each other perfectly.
照中失默。便見侵凌。
If in illumination silence is lost, then distinctions will be perceived.
證明問答。相應恰恰。
Attesting and corresponding in dialogue, perfectly they respond to each other.
默中失照。渾成剩法。
If in silence, illumination is lost, then this murkiness will lead to wasted teachings.
默照理圓。蓮開夢覺。
When the principle of silent illumination is perfected, the lotus will blossom and the dreamer will awaken.
百川赴海。千峯向岳。
The hundred rivers flow to the ocean; and the thousand peaks face the great mountain.
如鵝擇乳。如蜂採花。
Like geese preferring milk; like bees gathering pollen;
默照至得。輸我宗家。
When silent illumination is perfected and obtained, you will embody the tradition of my lineage.
宗家默照。透頂透底。
This tradition of silent illumination penetrates to the highest peak and the deepest deep.
舜若多身。母陀羅臂。
The body becomes śunyatā and arms form the mudra;
始終一揆。變態萬差。
Beginning and end are one; the changing forms have myriad distinctions.
和氏獻璞。相如指瑕。
Ambassador Ho offers a jade [to the emperor]; Minister Xiangru revealed its flaws.
當機有準。大用不勤。
When conditions are utilized with precision, great function is indeed without effort.
寰中天子。塞外將軍。
The Son of Heaven resides in the kingdom, and the general are sent beyond the frontiers.
吾家底事。中規中矩。
The fundamental affair of our house accords to what it is meant to be.
傳去諸方。不要賺舉。
And when this teaching disseminates to various places, there is no need for condemnation or praise.

 

 

 

SILENT ILLUMINATION
By Hung Chih Cheng-Chueh (1091-1157)

By Sheng Yen (Shengyan) with Commentaries
The Method of No-Method: The Chan Practice of Silent Illumination
Getting The Buddha Mind

Silently and serenely, one forgets all words,
Clearly and vividly, it appears before you.
When one realizes it, time has no limits.
When experienced, your surroundings come to life.
Singularly illuminating is this bright awareness,
Full of wonder is the pure illumination.
The moon's appearance, a river of stars,
Snow-clad pines, clouds hovering on mountain peaks.
In darkness, they glow with brightness.
In shadows, they shine with a splendid light.
Like the dreaming of a crane flying in empty space,
Like the clear, still water of an autumn pool,
Endless eons dissolve into nothingness,
Each indistinguishable from the other.
In this illumination all striving is forgotten.
Where does this wonder exist?
Brightness and clarity dispel confusion
On the path of Silent Illumination,
The origin of the infinitesimal.
To penetrate the extremely small,
There is the gold shuttle on a loom of jade.
Subject and object influence each other.
Light and darkness are mutually dependent.
There is neither mind nor world to rely on,
Yet do the two interact, mutually.
Drink the medicine of correct views.
Beat the poison-smeared drum.
When silence and illumination are complete
Killing and bringing to life are choices I make.
At last, through the door, one emerges.
The fruit has ripened on the branch.
Only this Silence is the ultimate teaching.
Only this Illumination, the universal response.
The response is without effort.
The teaching, not heard with the ears.
Throughout the universe all things,
Emit light and speak the Dharma.
They testify to each other,
Answering each other's questions.
Mutually answering and testifying,
Responding in perfect harmony.
When illumination is without serenity,
Then will distinctions be seen.
Mutually testifying and answering,
Giving rise to disharmony.
If within serenity illumination is lost,
All will become wasteful and secondary.
When Silent Illumination is complete,
The lotus will blossom, the dreamer will awaken.
The hundred rivers flow to the ocean,
The thousand mountains face the loftiest peak.
Like the goose preferring milk to water,
Like a busy bee gathering pollen,
When Silent Illumination reaches the ultimate,
I carry on the original tradition of my sect.
This practice is called Silent Illumination.
It penetrates from the deepest to the highest.

ON 'SILENT ILLUMINATION' BY HUNG-CHIH (1091-1157)

The style of meditation called "Silent Illumination" is one of the great practices of the Ch'an tradition. Silent Illumination originated around the 11th century, and its greatest advocate was Master Hung-Chih Cheng-Chueh of the Ts'ao-tung sect, which became the Soto sect in Japan. In Tibet, the mahamudra practice is very similar. The practice originated in India, where it was called samatha-vipasyana , or serenity-insight. The aim of this practice is a mind unburdened with thoughts. This leads the mind to profound awareness about its own state.

Silently and serenely one forgets all words,
Clearly and vividly it appears before you.

First there is silence, then comes illumination. Ordinarily people express themselves through a never-ending succession of words and images. This is moving away from serenity. On retreat we have the rule of no talking. Even so, is your mind ever without thoughts or words? In interviews, people tell me that their biggest problem is that they can't stop thinking. Even when you're sitting there, wordless and silent, you may be conversing with mental objects all the time. After fast-walking today, I asked you to relax and put down all thoughts. Had you been able to do this, you would have achieved a state of silence and serenity, and you would be practicing at an advanced level.

Silent Illumination is a very peaceful style of meditation in which there is not one thought, yet your mind is extremely clear. I use three phrases to describe this state: first, "bright and open"; second, "no scattered thoughts"; and third, "not one thought."

When the mind drops all use of words, it becomes bright and open; this is the first characteristic. Next, "no scattered thoughts" refers to single-mindedness -total concentration on the method. But when you finally forget the method itself, and not one thought remains, that is genuine serenity. Ultimately, Silent Illumination is the method of no method. Counting and following the breath are methods of collecting the scattered mind, and kung-an is the method of applying great pressure to achieve a sudden breakthrough. Silent Illumination is just dropping all thoughts and words and going directly to the state of Ch'an.

I do not recommend this method to people too often. More often, I ask them to work on kung-ans. First, you must have a firm practice to really benefit from it; you must be at a stage where there's no problem becoming settled, when you can sit with unbroken concentration, with almost no outside thoughts. The other reason is that it is hard to tell whether your mind is truly "bright and open, " or just blank. You can just be idling, having very subtle thoughts, and believe you are practicing Silent Illumination. You can be silent without illuminating anything.

The key is in the line "Clearly and vividly it appears before you." What are you clear and vivid about? About everything in your mind, which, though motionless, reflects everything, like a mirror.

When one realizes it, time has no limits.
When experienced, your surroundings come to life.

When silence is achieved, time has no duration. It is only because thoughts come and go that we are aware of time. When there are no thoughts, neither is there time. Time is limitless, beyond measure. One night, when Great Master T'ai-Hsu was meditating he heard the evening bells. Immediately afterwards, he heard the morning bells. Because he was in samadhi, a whole night had passed during which he had no sense of time.

The next line refers to space, a clear and vivid sense of the environment. When your mind is moving, your awareness is narrowly focussed by your thoughts. If you could see and hear without using your mind, and be very attentive at the same time, you would sense limitless space. But this is not an especially high state. Higher yet is the state of "not one thought." In this state distinctions of vast or small just don't exist.

There is a saying that all the Buddhas of the past, present, and future are turning the Dharma Wheel on the point of a fine hair. When you can empty your mind of all thoughts, the mind becomes all-inclusive and sees no difference between the infinitesimally small and the infinitely large.

Singularly illuminating is this bright awareness,
Full of wonder is the pure illumination.

The bright awareness that illuminates is that of a Buddha who sees sentient beings in their perfection, unlike ordinary awareness which is confused, and sees the world as dark. This brightness throws its light on all things, which take on the aspect of wonder. This is like the songs of Milarepa, which reveal the harmony between all things great and small. It is the wonder of the Avatamsaka Sutra, where everything is seen in such detail, from every point of view. A mind so illuminated could see the cosmos in a grain of sand. This is the realm perceived by wisdom arising from samadhi.

The moon's appearance, a river of stars,
Snow-clad pines, clouds hovering on mountain peaks.

The state of Silent Illumination is like the moon unobscured by clouds-clear, soft, and cool. The moon rather than the sun symbolizes enlightenment, because the moon is cool and serene, while the sun is hot and active. "... a river of stars" refers to the Milky Way where the dense stars form a river of light. "Snow-clad pines..." All these are images of brightness and openness.

Have you ever seen clouds move freely through upthrusting mountain peaks? This symbolizes the liberated mind which, even when it encounters obstructions, is not bound by them.

In darkness, they glow with brightness.
In shadows, they shine with a splendid light.

These lines contrast the mind of wisdom which shines even in the dark in the midst of vexation, and the mind of foolishness which remains in the dark. Wise persons, perhaps seeming stupid, prefer obscurity. Yet they express their power in everything they do.

Like the dreaming of a crane flying in empty space,
Like the clear, still water of an autumn pool,
Endless eons dissolve into nothingness,
Each indistinguishable from the other.

The mind of Silent Illumination is broad, high, and deep. It is like the crane in flight, feeling the vastness of empty space, unaware of its own existence, silently floating in a timeless dream. The autumn pool, despite its great depth, is so still that the bottom is clearly seen. In autumn the pool is not as thriving with life as it is in summer. The active elements have settled, and with settling there comes a clarity, and the depths can finally be seen.

Into the sky of the crane's dream and the depths of the autumn pool, eons of time dissolve into nothing. Why nothing? Because our sense of time comes from the endless succession of thoughts and images passing through our minds. This flow of experience also gives rise to a sense of a separate self. If you could cease the march of thoughts through your mind, and fix on just one constant thought of Silent Illumination, time would freeze. If you could then forget even that thought, time would dissolve.

Can you fix your mind on one thought for even a minute? Is it dangerous to stop a plane in midair? Of course. But you must be determined to stop your thoughts, and not be afraid of dying. If you panic, you will be filled with thoughts. You must more than ever drop everything and concentrate on just the practice, abandoning all thoughts of life, body, fears, desires, everything but the method.

In this illumination all striving is forgotten.
Where does this wonder exist?

There are many wonders to discover in Silent Illumination. But the mind of practice cannot be the seeking mind, even if the goal is enlightenment. For a while these thoughts exist they are obstacles. "All striving is forgotten" means that nothing exists except illumination itself; there is no thought of losing or gaining anything. The wonder is in abandoning confusion and with a clear, bright mind, just dedicating yourself to practice.

Brightness and clarity dispel confusion
On the path of Silent Illumination,

The origin of the infinitesimal.

When we are practicing the method, vexation and ignorance diminish, wisdom and compassion increase. When vexation and ignorance reach the extreme of smallness, they vanish; when wisdom and compassion reach the extreme of largeness, they too vanish. Therefore, for all sentient beings, bodhisattvas, and Buddhas, the path aims at lessening vexation and increasing wisdom. But at the stage of Buddhahood, neither vexation nor wisdom exist.

To penetrate the extremely small,
There is the gold shuttle on a loom of jade.

The gold shuttle and jade loom are used to weave the clothing of the devas, or heavenly beings, and symbolize the wisdom which harmonizes the realms of being. With wisdom, the nature of the least of things can be directly perceived.

Subject and object influence each other.
Light and darkness are mutually dependent.

These lines refute the dualisms of ordinary thinking. Subject and object are mutually dependent, like light and darkness. Silent Illumination dispels the idea that wisdom is simply the absence of vexation. During this retreat, one student came to me in a very emotional state, saying that her compassion had been moved powerfully; that she felt pity for suffering people and wanted to help them. From her point of view this seemed like a very good experience to have, but I scolded her, saying, "You're just rolling around in sentimentality. This is not wisdom. In the mind of wisdom, there is no such thing as people needing to be pitied." Compassion is not simple sentimentality; it is just a natural response to help people.

There is neither mind nor world to rely on,
Yet do the two interact, mutually.

When the distinction between self and others is dropped, when there is no sense of self or outside world, inner and outer become one, and even that one will disappear. When you are practicing poorly, you can't even connect two successive thoughts, much less dissolve the boundary between inner and outer. The previous lines describe the serene, internal aspect of Silent Illumination. The following lines deal more with functioning in the world.

Drink the medicine of correct views.
Beat the poison-smeared drum.

To drink the medicine of correct views is to infuse your being with the Dharma; to beat the poison smeared drum is to help sentient beings kill delusion and vexation. (In Indian mythology, a drum smeared with a certain poison can kill enemies who hear the drum, even from a great distance.) Yet, while there is compassion and helping, there is no sense of saving sentient beings. You must rely on three pillars of practice-precepts, samadhi, and wisdom. Of these, samadhi produces concrete results the most easily. Someone who has had their self-centered point of view demolished even for a short time can understand Silent Illumination. But ultimately the essence of this practice is simply to sit, just sit, and keep on sitting. It is like letting the impurities in a murky pond settle until the water is so clear you can see to the bottom.

When Silence and Illumination are complete,
Killing and bringing to life are choices I make.

The spirit of the bodhisattva is this: the path of delivering oneself from suffering lies in relieving the suffering of others. Even with this ideal, if your practice is weak, your most sincere actions cannot help. But when your practice reaches the level described in this poem, your power to help flows spontaneously, even in ways that seem unconventional. "Killing and bringing to life" means that the bodhisattva applies any skillful means, even increasing a disciple's vexation, to bring him to realization. We kill vexations to give life to wisdom, we give life to vexations to exercise wisdom.

At last, through the door, one emerges.
The fruit has ripened on the branch.

When practice is fulfilled, the meditator passes through the door of samsara-the cycle of birth and death-and emerges on the path of wisdom. Having labored long and hard, his practice has ripened. The fruit of the Bodhi tree, the Buddha's tree of awakening, is ready for picking. In Ch'an practice, this "door" is described as consisting of three thresholds one must pass. The first threshold is called ch'u ch'an , or "initial Ch'an." By investigating Ch'an, and smashing through the wall of great doubt, you cross this threshold to see one's self-nature, or Buddha nature. This is the first taste of the fruit, a glimpse of enlightenment, but not final liberation, for vexation is still deeply ingrained.

On the darkest of nights, moonless and starless, a bolt of lightning splits the sky; for an instant you see everything with stunning clarity, then darkness again. But having seen it once, your faith is increased, and you will never totally lose your practice.

The second threshold is in fact many thresholds. It is called t'seng kuan , the "multi-layered pass." This is like a mountain range with ever-ascending peaks, which you must pass, one by one. The peaks are your own obstructions and vexations. This stage takes a long time, but with every peak crossed, your strength grows, and the peaks seem less high while vexations get lighter.

The third and last threshold is called lao kuan , the "prison pass, " so-called because one emerges from this into final liberation from the wheel of samsara ─ the temporal realms of past, present, and future. This liberation is called Nirvana. At this stage, the bodhisattva's capacity to help sentient beings is vast and unhindered.

Only this Silence is the ultimate teaching.
Only this Illumination, the universal response.

Silence is the ultimate teaching. After a billion words are uttered, they are still not the Dharma. No description of enlightenment can approach the direct experience. Silence is itself the teaching that transcends words. Illumination is perfect wisdom. Only with perfect wisdom can you respond to all sentient beings.

The response is without effort.
The teaching, not heard with the ears.

Illumination is without effort because there is no serenity through striving. The effortless response is the way of the bodhisattva. While others see in him great compassion, he sees himself as ordinary.

Throughout the universe all things
Emit light and speak the Dharma.

It is said that green bamboo and yellow flowers are the Buddha speaking the Dharma. But is there anything that is not a manifestation of Buddha Dharma? There is a story of Master Tao-Sheng who spoke to a pile of rocks because nobody attended his lectures. According to the story, when he was finished, the rocks nodded in appreciation. But, in fact, everything is the Dharma body of the Buddha, and the illumined mind simply sees the world as bright and full of vitality.

They testify to each other
Answering each other's questions.
Mutually answering and testifying,
Responding in perfect harmony.

In this conversation between all things, when everything speaks the Dharma, the response is always on the mark. The illuminated mind includes all, and in it, all things are friendly and harmonious, without lack, without excess. It is a perfect conversation-the perfect answer to the perfect question; all without words.

When illumination is without serenity,
Then will distinctions be seen.
Mutually testifying and answering,
Giving rise to disharmony.

When there is illumination without silence, thoughts intrude and distinctions are made. Things lose their quality of being "just this." The dialogue between things is discordant-the wrong answers to the wrong questions.

If within serenity illumination is lost,
All will become wasteful and secondary.

In the previous lines the poet speaks of illumination without silence. Here as earlier, he speaks of silence without illumination. Neither state by itself is complete, neither is the goal of practice.

When Silent Illumination is complete,
The lotus will blossom, the dreamer will awaken.

These lines say clearly that the proper practice of Silent Illumination can lead to enlightenment. Silent Illumination is complete when serenity and illumination are both present. Much hard work and persistence are needed to get to this point. Ultimately, the Buddha lotus inherent in you will blossom, and you will awaken from the deep dream of samsara , the dream of vexation.

The hundred rivers flow to the ocean,
The thousand mountains face the loftiest peak.

The hundred rivers are like sentient beings who are attached to thinking, and suffer vexations. Each river, following its own course, flows into the great ocean of wisdom where it loses its sense of self, and becomes one with the ocean. The thousand mountains suggest discriminating minds that see themselves as separate, but each one ultimately gazes upon the lofty peak of wisdom, which sees only the one great mountain of all sentient beings.

Like the goose preferring milk to water,
Like a busy bee gathering pollen,
When Silent Illumination reaches the ultimate,
I carry on the original tradition of my sect.

The goose choosing nutritious milk over water, the bee busily gathering pollen, are both expressing natural intelligence, you might say animal wisdom. When practicing Silent Illumination you are doing the same thing, completing the natural process of attaining wisdom. Just as the bee does not waste time looking for pollen in a dead flower, the wise practitioner does not waste time just sitting with a blank mind. Just as the bee is unsparing in its efforts, the serious practitioner works until he tastes the honey of wisdom. When the poet has brought his practice to fruition, he is transmitting and honoring the tradition of his sect. But fundamentally, what is he transmitting, and whom is he honoring? He is really transmitting the method discovered by the Buddhas, and he is honoring the Buddha-nature that is intrinsic in all sentient beings.

This practice is called Silent Illumination.
It penetrates from the deepest to the highest.

These lines speak of faith-faith in a tradition of practice that has been handed down without interruption from the Buddha onward, through countless generations. Is there anyone who can practice it and not find in it all of the Buddha Dharma ─ from the deepest to the highest?

 

 

 

Mozhao ming
Silent Illumination, Serene Reflection or Stillness and Brightness
by Hongzhi Zhengjue
Translated by Hakuun Barnhard

In stillness and serenity words are forgotten,
What is before me appears in bright clarity.
Looking closely things become spacious,
Feeling deeply life becomes vibrant.

Life’s vibrancy is bright of itself,
This brightness reveals the wonder:
Moonlight in the dew, stars in a river,
Snow on the pines, clouds on a peak.

Through darkness things are bright and
Through concealment they are ever more manifest -
A crane dreaming in the winter mist,
Autumnal waters, sounding from afar.

Endless kalpas are utterly empty
And all is totally the same.
When wonder dwells within the stillness,
Striving is forgotten within the brightness.

What is this wonder?
Seeing through confusion, awake and with clarity.
The practice of stillness and bright awareness
Is the foundation for setting the subtlest appearance free.

Truly seeing the subtlest thing, it is set free.
Like a golden shuttle through a loom of dark jade
The true and the partial yield to one another,
Light and darkness bring each other forth.

When neither subject nor object is relied upon,
At such basic time, they merge and
We drink the medicine of right views,
And beat the poison-clearing drum.

That time when subject and object are merged,
Activity and passivity are present in me.
Going through the gate, the true body emerges
And there is fruit at the end of the branch.

Stillness alone is the supreme word,
Brightness alone, the universal response.
Responding without meritorious purpose,
Speaking whether heard or not.

All things throughout the universe
Shine with majesty and speak the Dharma.
Every one of them is proving the true,
Each of them asks and answers.

Proving the true in communication
They respond to each other just right.
When the insight lacks in stillness,
Harshness appears.

In communication, proving the true,
The response is just right, accordingly.
When the stillness lacks in brightness,
Dullness results in a waste of dharma.

When you have perfected stillness and brightness,
The lotus blossoms and the dreamer wakes up;
All the streams flow into the ocean
Every mountain faces the highest peak.

You’re like the goose that goes straight for the milk, not for water,
And like the bee that picks out the choicest flowers for nectar.
When you have perfected stillness and brightness,
I offer the seal of our lineage.

This practice of bright stillness
Pervades from the top of our heads to the soles of our feet:
The body expresses emptiness,
The arms and hands form mudras.

From beginning to end there is one task,
Though it is expressed in a myriad forms:
One man offers a treasure to someone who does not recognize it,
Another tricks the treasure back from a beneficiary who does.

Within life’s motion there is a regulating principle,
This great function involves no effort:
While the emperor stays within his realm,
The generals go beyond the borders.

The basic matter of our school
Is to be straight and true.
Pass this on in all directions
Without a wish for gain.

 

 

 


Guidepost of Silent Illumination 《默照铭》
Translated by Taigen Dan Leighton with Yi Wu
Cf. http://www.elqui.mailworks.org/Hongzhi-Zhengjue/mo-zhao-ming.htm

Silent and serene, forgetting words, bright clarity appears before you.
When you reflect it you become vast, where you embody it you are spiritually uplifted.
Spiritually solitary and shining, inner illumination restores wonder,
Dew in the moonlight, a river of stars, snow-covered pines, clouds enveloping the peak.
In darkness it is most bright, while hidden all the more manifest.
The crane dreams in the wintery mists. The autumn waters flow far in the distance.
Endless kalpas are totally empty, all things completely the same.
When wonder exists in serenity, all achievement is forgotten in illumination.
What is this wonder? Alertly seeing through confusion
Is the way of silent illumination and the origin of subtle radiance.
Vision penetrating into subtle radiance is weaving gold on a jade loom.
Upright and inclined yield to each other; light and dark are interdependent.
Not depending on sense faculty and object, at the right time they interact.
Drink the medicine of good views. Beat the poison-smeared drum.
When they interact, killing and giving life are up to you.
Through the gate the self emerges and the branches bear fruit.
Only silence is the supreme speech, only illumination the universal response.
Responding without falling into achievement, speaking without involving listeners,
The ten thousand forms majestically glisten and expound the dharma.
All objects certify it, every one in dialogue.
Dialoguing and certifying, they respond appropriately to each other;
But if illumination neglects serenity then aggressiveness appears.
Certifying and dialoguing, they respond to each other appropriately;
But if serenity neglects illumination, murkiness leads to wasted dharma.
When silent illumination is fulfilled, the lotus blossoms, the dreamer awakens,
A hundred streams flow into the ocean, a thousand ranges face the highest peak.
Like geese preferring milk, like bees gathering nectar,
When silent illumination reaches the ultimate, I offer my teaching.
The teaching of silent illumination penetrates from the highest down to the foundation.
The body being shunyata, the arms in mudra;
From beginning to end the changing appearances and ten thousand differences share one pattern.
Mr. Ho offered jade [to the Emperor; Minister] Xiangru pointed to its flaws.
Facing changes has its principles, the great function is without striving.
The ruler stays in the kingdom, the general goes beyond the frontiers.
Our school's affair hits the mark straight and true.
Transmit it to all directions without desiring to gain credit.

 

 

 

Mokusóka
A csendes megvilágosodás éneke

Zeisler István (1946-1990) francia verzióját magyarra fordította: Yvon Bec
Mokushōka : le chant de l'illumination silencieuse par Maître Wanshi

http://www.tkbe.hu/archivum/emlek_zeisleristvan.html

Amikor a csendben minden szó el van feledve,
Az tisztán megjelenik előttünk.

Amikor megvalósítjátok, az időnek nincs határa többé
És ez az a pillanat, amikor a közegetek életre kel.

Ez a csodálatos tudat
Tisztaságtól és ritkaságtól csillog.

Mint a hold alakja, mint egy csillagfolyó,
Mint a hóba öltözött hegyek
És a csúcsokat borító felhők.

Csodálatos fénykörük sugározva
Ragyog a sötétségben.
Akár a határtalan térben repülő daru álma,
Akár egy mozdulatlan tó a fénylő őszben.

A határtalan idő feloldódik a haszontalanban (az ürességben)
És semmi sem körülhatárolható.

E fényben
Minden erőfeszítés elfeledve.
Mi e tündöklés helye,
Ahol fény és világosság elűz minden zavarodottságot?
Egy atom esszenciája
Átfúrja (áthatolja) a végtelenül kicsinyt,
Ez az arany vetélő a jáde szövőszéken.

Alany és tárgy kölcsönösen hat egymásra,
Fény és sötét egymástól függ.

Amikor kölcsönös cselekvésük harmónia,
Nincs többé függés a tudattól vagy a betűtől.
Igyátok meg a helyes látásmódok orvosságát,
Üssétek meg a mérgező rágalmak dobját.

Amikor a csend és fény tökéletes,
Az élet és a halál az én birtokom (választásom).

Végül az egy átlép a kapu küszöbén,
A gyümölcs megérik az ágán.

Csak ez a csend a végső tanítás.
Csak ez a fény az egyetemes válasz.
Az erőlködés nélküli válasz,
A meghallhatatlan tanítás.

Az univerzumban minden ragyog
És hirdeti a Dharmát.
Kölcsönösen válaszolva egymásnak,
Tanúskodnak egymásnak (igazolják egymást)
Kérdés, válasz és igazolás
Tökéletes összhangban.

Amikor a fény csend nélküli,
A megkülönböztetések megjelennek.
A tanúságból és a válaszból
Csak diszharmónia születik.

Amikor a csendben eltéved a fény,
Minden műveletlenül (parlagon) marad,
És haszontalan.

Amikor a csendes megvilágosodás tökéletes,
A lótusz kivirágzik,
Az álmodó felébred,
A folyók az óceánig folynak,
Az ezer hegy meglátja a magas (nemes, büszke) csúcsot,
Akár a hattyú, mely elválasztja a tejet a víztől,
Akár a virágport gyűjtő méh.

Amikor a csendes fény
Megérinti a végső pontot,
Örökkévalóvá teszem iskolám eredeti hagyományát.
Ezt a gyakorlást csendes megvilágosodásnak hívják,
Ami áthat mindent, a legmélyebbtől a legmagasabbig.

 

 

A Csendes Megvilágító
Guidepost of Silent Illumination by Hung-chih (1091–1157)
translated into English by Daniel Leighton, fordította Komár Lajos

Ragyogó világosság jelenik meg előtted a csendes, gondolatnélküli nyugalomban.
Ha elmélkedsz rajta, hatalmassá válsz; ha magadévá teszed, felemel.
Önmagában ragyogó szellemiség, a belső világ helyreállítja e csodát.
Harmat a holdfényben, csillagzuhatag, behavazott fenyőerdő, felhőkbe burkolt szirt.
A sötétben ragyog legerősebben, noha rejtőzködve még inkább megnyilvánul.
Darumadár a téli ködben, az őszi eső elfolyik a messzeségbe.
Számtalan évezred, benne rengeteg jelenség: üres ez is, az is.
Amikor a kíváncsiság nyugalomba vonul, a siker feledésbe merül a világosságban.
Mi ez a kíváncsiság? Kísérd figyelemmel a zavart: ez a csendes megvilágító, a belső fény eredete.
A figyelem behatol a belső fénybe: arany szőttes türkiz szövőszéken.
A felfelé ható és az emelkedő egymásból erednek; a fény és a sötét egymásból erednek.
Az érzékszerv és annak tárgya nem függ egymástól: a megfelelő időben kapcsolatba lépnek.
Idd a jó látvány gyógyszerét, üsd meg a méreg-áztatta dobot.
Amikor azok kapcsolatba lépnek, tőled függ: életet adó, vagy halált osztó vagy-e?
A kapun túl felbukkan az érdek, és az ágak gyümölcsöt hoznak.
A csend a legkiválóbb szónok, a fény mindent átható visszhang.
Válasz eredmény nélkül, szónoklat, hallgatóság nélkül.
A rengeteg jelenség méltóságteljesen tündököl, és a Tant ragyogja.
Minden jelenség azt igazolja, mindegyik párbeszédben.
Így párbeszédben és igazolva, egymással beszélgetnek a megfelelő módon; ha a megvilágító elutasítja a nyugalmat, megjelenik az erőszak.
Igazolva és párbeszédben a megfelelő módon beszélgetnek; ha a nyugalom elutasítja a megvilágítót, a homály elfedi a Tant.
A csendes megvilágító idején virágzik a lótusz, véget ér az álom, meg-annyi folyó a tengerbe ömlik, a tömérdek hegygerinc a csúcs felé fut.
Ahogy a macska szereti a tejet, ahogy a méhek nektárt gyűjtenek: amikor a csendes megvilágító eléri a valóságot, felajánlom e tanításomat.
A csendes megvilágító tana behatol a legnagyobb mélységből, egészen az alapokig.
A test üres, a kezek elmélyedő tartásban; kezdettől fogva tart e változás, a rengeteg különbség egyféle.
A gazdag úr türkizt ígért a miniszternek, s ezzel rámutat a hibákra.
A változás szabályok szerint zajlik, működése zavar nélküli: nézz szembe vele!
Az uralkodó a birodalomban marad, a tábornok túlmegy minden határon.
Tanításunk nyílvesszeje célba talál: egyenesen a közepébe.
Áraszd mindenfelé, és ne várj dicséretet.