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盤山寶積 Panshan Baoji (720-814)
(Rōmaji:) Banzan Hōshaku
|Pan-san Pao-csi mondásaiból
Fordította: Terebess Gábor
by Andy Ferguson
In: Zen's Chinese Heritage: The Masters and Their Teachings, Wisdom Publications, pp. 113-115.
PANSHAN BAOJI (720–814) was a disciple of the great Zen master Mazu Daoyi. His parents’ home was in ancient Youzhou (near present-day Beijing).
One day as he walked in the market, he overheard a customer speaking to a butcher. The customer said, “Give me a catty of the best quality.”
The butcher put down his chopper, folded his hands before himself, and said, “Sir, where is there any that is not the best quality?”
Upon hearing these words Panshan had an awakening.
On another day, Panshan witnessed a funeral and heard one of the mourners wail, “The red orb inevitably sinks in the west. Who knows where the soul goes?”
In the funeral tent, the deceased person’s son cried out, “Alas! Alas!”
These words reverberated through Panshan. He then returned to tell his experience to Master Mazu, who confirmed his awakening.
After Panshan assumed the position of abbot at a Zen monastery, a monk asked him, “What is the Way?”
The master cried out, “Aaagh!”
The monk said, “This student doesn’t understand your meaning.”
The master said, “Go!”
Zen master Panshan addressed the congregation, saying, “When there are no affairs in the mind, the myriad things are not born. In the inconceivable mysterious function, where would a speck of dust alight? The Way itself is formless, but because of form, names are established. The Way itself is nameless, but because of names, there is classification.
“If you say, ‘Mind is Buddha,’ then you still haven’t entered the mystery. If you say, ‘No mind, no Buddha,’ then you’re just pointing at the traces of the ultimate. Even a thousand saints can’t transmit the higher road to others. You students are tormented by form. You’re like apes grabbing at shadows.”
Zen master Panshan entered the hall and addressed the monks, saying, “The great way has no center, so how could it have a front or back? Vast space is endless, so why speak of measuring it? Emptiness being thus, how can one speak of the Way?”
Zen master Panshan addressed the monks, saying, “The moon of mind is solitary and perfect, its light swallowing the myriad forms. Its light does not illuminate realms, for realms do not exist. But when light and realms are both gone, what is it that remains?”
Zen master Panshan entered the hall and addressed the monks, saying, “Zen worthies! To successfully practice the Way is like the earth, which while upholding the mountains is unaware of the solitary peaks. It is like jade that is concealed within stone. The stone is unaware of the jade’s flawless nature. Those who practice in this way may be said to have ‘left home.’ The ancient teachers said, ‘The great way is unimpeded and permeates past, present, and future. Persons without activity or worldly affairs—can golden manacles hold them?’ Thus, the brilliant single numinous Way is absolutely unborn. Transcendent wisdom is not clear. True emptiness leaves no trace. ‘True thusness,’ ‘mundane,’ and ‘sacred,’ are all just talk within a dream. ‘Buddha’ and ‘nirvana’ are just extra words.
“Zen worthies! Directly observe for yourself ! No one can do it for you!”
Panshan addressed the monks, saying, “In the three realms there is not a single dharma, so where will you seek mind? The foundation of the four elements is empty, so where does Buddha abide? The firmament is unmoving. It is still and speechless. If you come face to face with it, then there is nothing left to do.
When Panshan Baoji was near death, he said to the monks, “Is there anyone among you who can draw my likeness?”
Many of the monks made drawings for Panshan, but none were to his liking.
The monk Puhua stepped forward and said, “I can draw it.”
Panshan said, “Why don’t you show it to me?”
Puhua then turned a somersault and went out.
Panshan said, “Someday, that fellow will teach others in a crazy manner!”
Having said these words, Panshan passed away. He received the posthumous name “Great Teacher Crystallized Silence.” His pagoda was named “Truth’s Limit.”
Pan-san Pao-csi összegyűjtött mondásaiból
Fordította: Terebess Gábor
Vö.: Folyik a híd, Officina Nova, Budapest, 1990, 116. oldal
Pan-san a piaci forgatagban figyelmes lett egy vásárlóra, aki éppen vaddisznóhúsra alkudott a mészárossal:
– Aztán jó húst vágjál nekem!
A mészáros lecsapta a bárdját, összefonta a karját, és sértődötten jelentette ki:
– A becses vevő nem látja, hogy ez csupa jó hús?
Pan-san azon nyomban megvilágosult.
Réber László (1920-2001) rajza