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ZEN IRODALOM ZEN LITERATURE 
<a href="index-2.html" target="_parent"> Zen foldal </a> 
<a
href="https://terebess.hu/index.html" target="_top"> vissza a Terebess Online
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nyitlapjra</a>
 
 Touzi Yiqing (1032-1083)
& Linquan Conglun
(n.d.) 
 Konggu ji 
(Rmaji:) Tsu Gisei & Rinsen Jrin: Kkoku sh 
(English:) <a href="#a">Empty Valley Collection</a> (Translated
by Thomas Cleary) 
(Magyar:) <a href="#m">A kietlen vlgy gyjtemnye</a> (Terebess
Gbor fordtsa) 
 
 100 koans with appended verses by <a
href="touzi-yiqing.html" target="_blank">Touzi Yiqing</a>, commentary by Linquan
Conglun 
<blockquote>
Linquan Conglun (n.d.) was a dharma
heir of <a href="Wansong.html" target="_blank">Wansong Xingxiu</a>
(11661246), the master at the temple Bao'en si in Yanjing
(present-day Beijing), and served as Wansong's successor at Bao'en si upon the
latter's death. In 1268 he was invited to the court to lecture on Buddhism. A
famous leader of the Caodong school, Linquan was the compiler of the koan
commentaries Konggu ji (Empty valley anthology) and <a
href="VacantHall.html" target="_blank">Xutang ji</a> (Empty hall
anthology). 
</blockquote>
X1303
<a
href="http://www.suttaworld.org/collection_of_buddhist/successive_tripitaka/pdf/
X67/X67n1303.pdf" target="_blank"> 
http://www.suttaworld.org/collection_of_buddhist/successive_tripitaka/pdf/X67/X6
7n1303.pdf</a>
<blockquote>
 
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</blockquote>
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<a name="a"
id="a"></a><img
src="https://terebess.hu/zen/angol.gif" width="36" height="28"
border="0">
Two
Public Cases from 
the Empty Valley Collection 
Translated by Thomas Cleary 
Timeless Spring: A Soto Zen anthology.
Weatherhill, Tokyo-New York, 1980, pp. 76-82. 
<blockquote>
 Baling
Haojian [Hary Kkan] (1025-1072) 
 
[Case 48.] BALING'S CHICKENS AND
DUCKS 
 
LINQUAN'S INTRODUCTION
A wooden horse neighs in the wind, a
clay ox bellows at 
the moon. In the midst of speechlessness, yet it is possible 
to be talkative; how should one speak of where it is 
beyond right and wrong, apart from sameness and 
difference?
QUOTATION
A monk asked Master Haojian of
Baling, "Are the meaning 
of the patriarchs and the meaning of the teachings the 
same or different?" He replied, "When chickens are cold 
they roost in the trees; when ducks are cold they go into 
the water."
LINQUAN'S COMMENTARY
When chan master Haojian of Xinkai
monastery in Baling, 
Yue province, first came to Yunmen, Yunmen said, 
"Master Xuefeng said, 'Bodhidharma's come!' I ask you, 
what about it?" The master said, "Right under your nose." 
Yunmen said, "The earth spirit rages up, hits Mount 
Sumeru, leaps up to the brahma heaven, and smashes 
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Indra's nose; why do you hide in Japan?" He said, "Master, 
don't fool people." Yunmen said, "Right under my nose - 
what about that?" The master had nothing to say; Yunmen 
said, "I knew you were a student of words." 
After the Master was dwelling in a monastery as a 
teacher, he didn't write a document of succession; he just 
presented three pivotal words to Yunmen: a monk asked 
what the way is, and the master said, "A clear-eyed man 
falls into a well;" a monk asked what the 'hair-blown 
word' is, and the master said, "Each branch of coral supports 
the moon;" a monk asked what the sect of Kanadeva 
is, and the master said, "Piling snow in a silver bowl." 
Yunmen said, "Later on, on the anniversary of my death, 
you only need to quote these three pivotal words to sufficiently 
requite my kindness." Subsequently, at memorial 
services, he actually did thus, as he had been instructed. I 
say, you should know that the giving of Dharma is inexhaustible: 
requital of virtue and benevolence extends over past 
and present. 
A monk asked, "Are the meaning of the patriarchs and 
the meaning of the teachings the same or different?" This 
monk was very much like picking the moon out of the sky 
or gold out of sand; in the realm of real purity he created 
something where there was nothing. After all it was truly 
said, "Old Xinkai - he's clearly special" - He not only 
says, "Piling snow in a silver bowl," he also is able to 
know that chickens and ducks each have their own resting 
place. What a pity that he causes people to grope without 
finding where cold and exhausted, dry and deserted. 
Clearly the patriarchs' meaning and the teachings' meaning 
are imparted to Touzi, and he sticks them together before 
the crowd. His verse says,
TOUZI'S VERSE
<blockquote>
Same or different from the meaning
of the patriarchs - he asks about the origin, 
So he uses the fundamental value to give him an answer. 
An imperial command; the night quiet, a man lets down a hook - 
At dawn he takes in the sun together with the moon.
</blockquote>
LINQUAN'S COMMENTARY
Producing understanding from hearing, coloring in the 
mind; the auspicious grass is rootless, the wise don't 
esteem it. 
As Luopu was standing by Linji, a lecturing monk 
came to call on Linji; Linji asked, "There is one man 
who attains understanding from the teachings of the 
three vehicles, and there is one man who doesn't attain 
understanding from the teachings of the three vehicles; 
tell me, are these two men the same or different?" The 
lecturer said, "If they understand, they're the same; if 
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they don't understand, they're different." Linji looked at 
Luopu and said, "What about you?" Luopu immediately 
shouted. 
When Yunmen came to Chekiang, prime minister 
Chen invited him to a meal; as soon as he saw Yunmen, 
he immediately asked him, "I do not ask about what is 
in the confucian writings, and the canonical teachings of 
the three vehicles have their own professors; what is the 
business of a patchrobed monk's pilgrimage?" Yunmen 
said, "How many people have you asked?" He said, "I 
am asking you right now." Yunmen said, "Leaving 
aside 'right now,' what is the meaning of the teachings?" 
Chen said, "Yellow scrolls, red rollers." Yunmen 
said, "These are written words - what is the meaning 
of the teachings?" Chen said, "When the mouth wants 
to talk about it, words disappear; when the mind wants 
to grasp it, thought vanishes." Yunmen said, " 'When 
the mouth wants to talk about it, words disappear' deals 
with maintaining verbalization; 'when the mind seeks 
to grasp it, thought vanishes' deals with false conceptualization 
- what is the meaning of the teaching?" The 
prime minister was speechless. Yunmen said, "I've 
heard that you've read the Lotus scripture - is this true 
or not?" He said, "It is." Yunmen said, "In the
scripture 
it says, 'All productive labor is not contrary to the 
character of reality' - tell me, in the heaven beyond 
perception and nonperception, how many people regress 
from that state?" The minister was speechless. 
Yunmen said, "Don't be so careless; even the three 
greatest scriptures and five classic treatises are given up 
by monks to specially enter Chan monasteries. Even 
after ten or twenty years, they still can't do anything - 
how could you understand, prime minister?" The minister 
bowed and said, "I am at fault." I say, shame and 
fear in a bronze face, tolerance on a tin spear. 
Now tell me, are the answers of Luopu and Yunmen 
and the answer of Baling one kind of reimbursement or 
two kinds? Can you pin it down? Now entering a new 
market, let the cashier discuss short and long. The old 
fellow of Baling rowed out into the still waters of the 
clear source and let down a hook; he didn't mind if the 
water was cold in the quiet of night - how could he 
fear the empty boat carrying the moon? If you know that 
for the chickens and ducks there is no seeking, you naturally 
won't be in a rush looking up and down for them.
 

 Yaoshan Weiyan [Yakusan Igen] (745828) 
 
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[Case 7.] MY PROVINCE IS PEACEFUL
The four eyes are undimmed; the six thieves
surrender. 
Having seen the year of Great Peace in a forest of spears and 
shields, you find the land of purity in a pile of rubbish. 
Would you believe it is fundamentally inherent? How could 
you know it is not sought from another? Stealing leisure in 
the midst of hurry, how can you understand verbally?
QUOTATION
Yaoshan asked novice Gao, "I hear that Changan
is very 
noisy." The novice said, "My province is peaceful." 
Yaoshan joyfully said, "Did you realize this from reading 
scriptures, or from making inquiries?" The novice said, "I 
didn't get it from reading scriptures or from making inquiries." 
Yaoshan said, "Many people do not read scriptures 
or make inquiries - why don't they get it?" The 
novice said, "I don't say they don't get it - it's just that 
they don't agree to take it up."
LINQUAN'S COMMENTARY
When novice Gao first called on Yaoshan, Yaoshan
asked 
him, "Where do you come from?" He said, "From 
Nanyue." Yaoshan asked, "Where are you going?" He 
said, "To Jiangling to receive the precepts." Yaoshan said, 
"What is the aim of receiving precepts?" He said, "To 
escape birth and death." Yaoshan said, "There is someone 
who doesn't receive the precepts and has no birth and 
death to escape - do you know?" He said, "Then what is 
the use of the buddha's precepts?" Yaoshan said, "This 
novice still has lips and teeth." The novice bowed and 
withdrew. Daowu came and stood by Yaoshan; Yaoshan 
said to him, "That limping novice who just came, after all 
has some life in him." Daowu said, "He's not to be entirely 
believed yet - you should test him again first." 
When evening came, Yaoshan went up into the hall; he 
called, "Where is the novice who came earlier?" Novice 
Gao came forth from the assembly and stood there; 
Yaoshan said, "I hear Changan is very noisy; do you 
know, or not?" The novice said, "My province is peaceful." 
Fayan said, as an alternative reply, "Who told you?" 
Yaoshan, seeing that the novice's reply had some basis, 
again asked, "Did you realize this from reading scriptures, 
or from making inquiries?" The novice didn't fall into his 
cage at all; he said, "I didn't get it from reading scriptures 
or from making inquiries." Yaoshan saw that he couldn't 
entrap him; using another living road of action, again he 
said accusingly, "Many people don't read scriptures or 
make inquiries - why don't they get it?" The novice's 
whole body was hands and eyes - he wouldn't be tied up 
or overthrown; he said, "I don't say they don't get it - it's 
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just that they don't agree to take it up." At this point, the 
cart couldn't be pushed sideways, principle could not be 
decided crookedly; Yaoshan looked back at Daowu and 
Yunyan and said, "Didn't you believe what I said?" We 
might say that to surpass the crowd one must be an out- 
standing spirit, conquering enemies is a matter for a lion. 
If you can see through here, only then can you truly say 
that you are desireless in the midst of desires, unstained 
while dwelling in the dusts, going through a thicket of a 
hundred kinds of flowers without a single petal getting on 
you. If you can forget both clamor and silence, you will 
surely understand the simultaneous realization of absolute 
and relative. At this point, how should one judge?
TOUZI'S VERSE
<blockquote>
Flourishing, perishing; clouds go, clouds
come. 
He has no country, is utterly free from dust. 
On the peak of Mount Sumeru, rootless plants; 
Without feeling the spring breeze, the flowers bloom of
themselves.
</blockquote>
LINQUAN'S COMMENTARY
(Raising a yellow flower,) Worldly affairs - clouds
going 
through a thousand changes; evanescent life - a scene 
in a dream. Although this is momentarily conveying elation, 
expressing feelings, there is a deep reason to it. If 
you are able to act in accordance with what you say, so 
that mind and mouth are not two, if you can see through 
here, you will not be fooled by myriad objects - what 
gain and loss, right and wrong, prosperity and decline, 
success and defeat can fetter you? 
Fengxue said, "If you set up a single atom, the country 
flourishes and the peasants frown. If you do not set up a 
single atom, the country perishes and the peasants rest 
easy." All at once cutting off the setting up and not setting 
up, what flourishing or perishing can remain? This 
is all leftovers of inherent emptiness, floating flowers in 
the eye of the Way. Although coming and going leaves 
no traces, what about ignorance becoming an obstacle to 
vision? Just realizing pure spotless clarity, free of even a 
fine hair, in the echoless mountains you meet a legless 
stone man, and on top of Mount Sumeru pick rootless 
auspicious plants. I hope without depending on the 
spring breeze the fragrance will fill the world; I ask chan 
followers who have the eye to try to come appreciate it. 
Do you see? Spiritual sprouts grow where there is land; 
great enlightenment does not keep a teacher.
</blockquote>
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The Empty Valley
Collection 
Translated by Thomas Cleary 
2016
Citations of the first fifty
cases
<blockquote class="style22 style39">
1. Stages
Master Si asked the Sixth Grand Master, What must be done in order to be
able not to fall into stages?
The grand master said, What have you done?
Si said, I dont even do the holy truths.
The grand master said, What stage do you fall into?
Si said, If even the holy truths are undone, what stages are there to fall
into?
The grand master said, So true, so true. Keep it carefully. I will put it
in verse: 
<blockquote>
The ground of mind contains seeds: 
When it rains everywhere, they all sprout. 
When suddenly enlightened, fancy feelings cease: 
The fruit of enlightenment matures of itself.
</blockquote>
 
2. Not Only Caoqi
Shitou came to Master Sis place.
Si asked, Where are you coming from?
Shitou said, Ive come from Caoqi.
Si then held up a fly whisk and said, In Caoqi, is there this?
Shitou said, Not just Caoqi; its not even in India.
Si said, You havent been to India, have you?
Shitou said, If I went, it would be there.
Si said, Not yetsay more.
Shitou said, Dont depend entirely on meyou should say a half too.
Si said, I dont decline to tell you, but I fear later on no one would
accept it.
 
3. Roaming the Mountains
Yaoshan was roaming the mountains with Yunyan.
The sword at his side made noise.
Yunyan said, What is making that sound?
Yaoshan immediately drew the sword and abruptly made a chopping
gesture.
 
4. The Deepest Depth
A monk asked Daowu, Master, what is your deepest point?
Daowu got off his meditation bench, curtseyed, and said, Thank you for
coming from afar, but theres nothing to entertain you with.
 
5. Yunyan calls on Yaoshan
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When Yunyan first called on Yaoshan, Yaoshan asked, Where are you coming
from?
Yunyan said, Baizhang.
Yaoshan asked, What sayings does Baizhang have?
Yunyan said, Sometimes he says a single statement contains all hundred
flavors.
Yaoshan said, Savory is savory, bland is bland; neither savory nor bland
is the flavor of the ordinary. What is the statement containing all hundred
flavors?
Then he said, What about present birth and death?
Yunyan said, There is no birth and death present.
Yaoshan said, Twenty years with Baizhang, and yet your mundane mentality
is still not gone.
Yaoshan then asked, What other teachings does elder brother Hai [Baizhang]
expound?
Yunyan said, Sometimes he says, See outside the three statements,
understand outside the six statements.
Yaoshan said, Three thousand miles away, happily theres no
connection.
Yaoshan then asked, What else does he teach?
Yunyan said, Once, after an address, as the crowd was leaving the hall he
called them back. When the crowd turned their heads, he said, What is it? 
Yaoshan said, Why didnt you say so before! 
Yunyan had insight at these words.
 
6. Jiashan and the Boatman 
 
Jiashan called on the Boatman.
The Boatman asked, Letting down a line a thousand feet, the intent is in
the depths; a tongues length away from the hook, why dont you speak?
As Jiashan was about to open his mouth, the boatman knocked him into the
water. As he was getting out, the Boatman hit him again. 
The Boatman said, Play as you will with the line on the rod; without
invading the pure waves, the intent is inherently distinct. 
Jiashan proceeded to ask, What is your purpose in casting line and hook?

The Boatman said, The purpose is with the line hanging in the clear
water, the float determines whether or not anythings there. Speak up, speak
up! 
Jiashan said, The words are imbued with mystery but go nowhere; the tongue
talks without talking. 
The Boatman said, Ive fished all the river waves, and this is the first
time Ive come across one with golden scales. 
Jiashan covered his ears. 
The Boatman said, Right! 
 
7. My Province is Peaceful
Yaoshan asked Novice Gao, I hear the capital city is really bustling.
The novice said, My province is peaceful.
Yaoshan said joyfully, Did you get it from reading scripture, or from
making inquires?
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The novice said, I didnt get it from reading scriptures or from making
inquiries.
Yaoshan said Lots of people dont read scripture and dont make
inquirieswhy dont they get it?
The novice said, I wouldnt say they dont get it, just that they wont
take responsibility for it.
 
8. A Monk Questions Shishuang
A monk asked Shishuang, What is your deepest profundity?
Shishuang said, A lock without a spring wiggles both ways.
 
9. The Purpose of the Founder
A monk asked Dongshan, What was the purpose of the
Founding Teacher in coming from the West?
Dongshan said, Ill tell you when the Dong River flows backward.
 
 
10. An Answer about Buddha
A monk asked Jiashan, What is Buddha?
Jiashan said, Here there is no guest or host.
The monk said, Who do you usually talk to?
Jiashan said, Manjusris carrying water for me; Samantabhadra hasnt cut
the flowers yet.
 
11. Myriad Doors All Open
Master Yungai asked Shishuang, I dont ask about myriad
doors all being closed; how is it when myriad doors are all open?
Shihshuang said, Whats going on inside?
Yungai had no reply. Only after half a year was he able to say, No one
can meet him. 
Shishuang said, Thats saying quite a bit, but it only says eighty
percent.
Yungai said, What about you, master?
Shishuang said, No one can know him.
 
12. Coloring
A monk asked Jiufeng, Why cant painting with a single
brush depict Master Zhis true likeness? 
Jiufeng said, But Sengyao acknowledged master Zhi. 
The monk said, I wonder who vouches for Sengyao. 
Jiufeng said, A black turtle bows its head to the pillars of the polar
mountain. 
 
13. Affirmation and Negation
A monk asked Shaoshan, Where affirmation and negation do not reach, is
there any statement or not? 
Shaoshan said, There is. 
The monk asked, What is the statement? 
Shaoshan said, A bit of white cloud doesnt show ugliness. 
 
14. The Founders Purpose
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A monk asked Liangshan, What was the purpose of the
founding teacher in coming from the West?
Liangshan said, Dont speak out of order. 

 
15. The Stone Tortoise
A monk asked Longya, What was the purpose of the founding teacher coming
from the West?
Longya said, When a stone tortoise can speak, then Ill tell you.
 
16. Peach Blossoms
Lingyun became enlightened on seeing peach blossoms.
 
17. Description of the Monument of the National
Teacher
Emperor Suzong asked National Teacher Zhong, After you
pass away, what will you need? 
He said, Make me a seamless stupa. 
The emperor said, I request of the master a description of the stupa.

The teacher remained silent for a good while, then said, Does Your Majesty
understand? 
The emperor said, I dont understand. 
The teacher said, I have communicated the teaching to Danyuan; he is an
expert in this matter. Please call him and ask him. 
 
18. Drinking up West River
Layman Pang asked great master Ma, Who is it that does not
associate with myriad things? 
The master said, When you can drink up the water of the West River in one
mouthful, then Ill tell you.
 
19. A Monk Questions Changsha
A monk asked Changsha, Does the original human become a Buddha? 
Changsha said, You tell medoes the emperor of all China cut grass?
 
20. Yunyan and Nanquan
Daowu went with Yunyan to Nanquans place.
Nanquan asked, What is your name?
Daowu said, Zongzhi, which means knowledge of the source.
Nanquan said, Where knowledge doesnt reach, how can that be a
source?
Daowu said, I avoid speaking of it altogether.
Nanquan said, Clearly, if you speak of it, horns grow on your head.
Another day Daowu and Yunyan were doing some sewing. Nanquan passed by;
seeing them, he again posed the question, Ascetic Daowu, the other day it was
said that where knowledge doesnt reach is not to be spoken of, for if you speak
of it horns grow on your head. How should one put it into practice? Daowu got
right up and went into the common hall. 
 
21. Drinking Tea
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As soon as Zhaozhou saw a monk coming, he asked, Have you ever been here?

The monk said, Never. 
Zhaozhou said, Go drink tea. 
Again he asked a monk, Have you ever been here? 
The monk said, Yes. 
Zhaozhou said, Go drink tea. 
 
22. A Turtle
As master Dasui and a monk were walking along, they saw a
turtle. 
The monk asked, All creatures have their bones inside their skin; why does
this creature have its skin inside its bones? 
Dasui placed a straw sandal on the turtles back. 
The monk was speechless. 
 
23. Nanquan Kills a Cat
At Nanquans there were senior monks in both halls arguing
ceaselessly over a cat. 
Nanquan took the high seat, held up the cat, and said, If you can speak, I
wont kill it. 
No one answered. 
Nanquan thereupon got rid of the cat. 
It was night time before Zhaozhou got there. 
Nanquan told him the foregoing story. 
Zhaozhou took off one of his straw sandals, put it on his head, and left.

Nanquan said, If you had come earlier, youd have saved the cat.
 
24. Living in the Mountains
A monk asked Yunju Hongjiao, What is the ultimate purpose of monkhood,
after all?" 
Yunju said, Better live on a mountain. 
25. Burning a Buddha
One day when it was freezing cold, master Danxia lodged at
a temple he was passing by. He took a wooden statue of an arhat from the shrine
and made a fire with it. The abbot of the temple was so angry his eyebrows fell
out. 
<blockquote>
Touzi cited this and said, Not knowing how to be a guest
makes trouble for the host. 
</blockquote>
26. A Chicken Roosts in a Phoenix Nest
When Luopu first called on Jiashan, Jiashan said, A
chicken roosting in a phoenix nest is not the same speciesget out. 
Luopu said, Ive come from afar for your way; please deal with me. 
Jiashan said, Theres no you there, and no me here. 
Luopu thereupon shouted. 
Jiashan said, Now dont be careless and hasty; you should know clouds and
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moon are the same, while valley and mountain differ. Its not that you cant
cut off the tongue of everyone on earth, but how can you make a tongueless
person speak? 
Luopu had nothing to say. 
Jiashan thereupon hit him. 
<blockquote>
Touzi, citing this, said, When you get here, how can you make a
statement expressing the same experience, an extension of the same spirit?
Then he answered himself, A pair of embroidered phoenixes without eyes soar
into the void, passing through the blue sky. 
</blockquote>
 
27. Buddha
A monk asked Sushan, What is Buddha?
Sushan said, Why dont you ask about old Sushan?
28. Returning to the Root and Getting the Essence

A monk asked master Chongyun What is returning to the root
and getting the essence? 
Chongyun said, Having forgotten already, not recalling
worldly life.
29. The Realm of Jiashan
A monk asked Jiashan, What is the realm of Jiashan?
Jiashan said, A monkey embracing her young goes back
behind the green peaks; a bird with a flower in its beak alights before the blue
cliff. 
30. Emerging in the World 
A monk asked Caoshan, What is it like before a Buddha emerges in the
world? 
Caoshan said, I do not compare. 
The monk asked, What about after emerging in the world? 
Caoshan said, Not comparable to me. 
 
 
31. Nowhere to Hide
A monk asked Yunju, Where there is nothing to learn at all, how does one
become established?
Yunju said, There is no place to be established. 
The monk said, Why bother to do Buddhist service? 
Yunju said, Its not the same as producing an enlightening influence.
 
32. The Ancient Tune
A monk asked Fengxue, The ancient tune has no noteshow can one
harmonize? 
Fengxue said, A wooden rooster crows at midnight, a straw
dog howls at dawn. 
33. The Fire Ending the Eon
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A monk asked Touzi, How is it when the fire ending the eon
blazes?
Touzi said, Terribly cold.
 
34. Enlightenment
Master Mi Hu had a monk ask Yangshan, Do people nowadays
need enlightenment or not? 
Yangshan said, Its not that theres no enlightenment, but how can they
help falling into the secondary? 
Mi Hu deeply agreed with this.
<blockquote>
Touzi, citing this, said, While Yangshan is right in saying this, can he
escape falling himself? If he can escape, there is someone else who still
greatly disagrees. If he cannot escape, he too falls into the secondary. As
for Mi Hu, while he agreed with him, did he himself have his own way out? You
people try to check. If you can find out, both men are liberated. If you cant
find out, for now dont be hasty. 
</blockquote>
 
35. There Was a Saying
Jingqing asked Xuefeng, A man of old had a saying 
Xuefeng immediately fell over prostrate. After a while he got up and said,
What did you ask? 
Jingqing asked again. 
Xuefeng said, Heres a guy who lives in vain and dies uselessly. 
 
36. Yunmen and Mingjiao
One day Yunmen asked Mingjiao, How many biscuits have you
eaten today? 
Mingjiao said, Five. 
Yunmen said, How many have the pillars eaten? 
Mingjiao said, Please have tea in the tea room. 
 
37. Six Doors
A monk asked Yunju, How is it when the six doors are not
illuminated?
Yunju said, Not involved in objects.
The monk said, What is beyond?
Yunju said, The careful are not guarded.
 
38. Fengxue and Huanglong
When Fengxue first went to Huanglong, Huanglong asked, Rock edges pierce
the road through the clouds; what is the sense of the hanging vines?
Fengxue said, Red haze cages the jade icon; enveloping the soaring
mountains, it lights up the river plain. 
Huanglong said, They come together. 
Fengxue said, Master, lower your voice. 
 
39. Xuefeng and Nanji
When master Xuefeng escorted Elder Nanji out, he curtseyed like a
woman.
Pgina 16
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Yunji folded his hands and said, Yes, yes. 
Xuefeng shaded his eyes with his hand, [as if to gaze into the distance],
then went back. 
 
40. The Great Man Does Not Get Up
When the great man Fu met the emperor of Liang, he didnt get up.
A court minister asked, Why didnt you get up when you met the emperor?

The great man said, If the ground of reality were to move, all would be
insecure. 
<blockquote>
Touzi cited this and said, Yes, but to stabilize a nation and settle
disorder actually depends on someone reliable; to set up the teaching and
clarify the source, it is necessary to rely on an adept. But if opportunities
are not engaged fittingly, faults fill the sky. If powerful function is
incomplete, civilizing influence is reduced by half. If you rely on taking the
high to the low, then a withered tree has a powerful pulse. If you keep your
legs crossed to the end, then the sadness will be the same over ten thousand
miles.
</blockquote>
 
41. Familiarity
A monk asked Shoushan, What is a student to be familiar with?
Shoushan said, When the fifth nine-day period of the lunar year is ended,
again we meet the spring.
The monk said, What about the ultimate?
Shoushan said, When winters gone, Cold Food is on the 105th day.
 
42. Cake
A monk asked Yunmen, What is talk transcending Buddhas and transcending
masters? 
Yunmen said, A cake. 
 
43. What is Personally Communicated
A monk asked Xuansha, What is personally communicated?
Xuansha said, I am a son of the Xie family.
 
44. Gapped Teeth Grow Fuzz
A monk asked Zhaozhou, What is the meaning of the founding teachers
coming from the West?
Zhaozhou said, Gapped teeth grow fuzz.
 
45. The Jewel of Reality
A monk asked master Yong of Yangshan, What is the jewel of the
reality-body?
Yong said, The shrikes havent stopped chattering in the brancheshow
would phoenixes stay with them?
 
46. Gazing at the Mountains in Daytime
A monk asked Yunmen, What was the intention of the founding teachers
coming from the West?
Pgina 17
EmptyValley.txt
Yunmen said, Gazing at the mountains in daytime.
 
47. A Dragon Lodging in a Phoenix Nest
Jiashan was chief cook at Guishans.
Guishan asked, What vegetables are we going to eat today? 
Jiashan said, Two years share one spring. 
Guishan said, Do a good job, Tiger. 
Jiashan said, A dragon is lodging in a phoenix nest. 
 
48. Chickens and Ducks
A monk asked master Baling, Are the meaning of the masters and the meaning
of the teachings the same or different? 
Baling said, When chickens are cold, they roost in the trees; when ducks
are cold, they dive into the water. 
 
49. Ordinary and Saintly
A monk asked Touzi, How far apart are the ordinary and the saintly?
Touzi got off his meditation seat and stood.
 
50. Asking Zhaozhou the Way
A monk asked Zhaozhou, What is the way?
Zhaozhou said, The one outside the city wall.
The monk said, Im not asking about this way.
Zhaozhou said, What way are you asking about?
The monk said, The Great Way.
Zhaozhou said, The great way goes to the capital.
</blockquote>
 
 
 
<a name="m"
id="m"></a><img
src="https://terebess.hu/zen/magyar.gif" width="36" height="25"
border="0">
 A
kietlen vlgy gyjtemnye 
Terebess Gbor fordtsa
()
3. Bebarangolni a hegyeket 
Jao-san mester a hegyekben barangolt tantvnyval, Jn-jennel. 
Egyszer csak megcsrrent oldaln a kard. 
Mi ez a zaj? krdezte Jn-jen. 
Jao-san lbl kirntotta a kardjt s suhintott vele egyet. 
<blockquote>
Pgina 18
EmptyValley.txt
<a href="yaoshan.html" target="_blank">Jao-san Vej-jen</a> (745-828) >
Yaoshan Weiyan > [Rmaji: Yakusan Igen] 
<a href="yunyan.html" target="_blank">Jn-jen Tan-seng</a> (780-841) >
Yunyan Tansheng > [Rmaji: Ungan Donj] 
</blockquote>
 
</blockquote>
() 4. A legmlyebb mlysg 
Egy szerzetes krdre vonta Tao-vu mestert : 
Mondd, mi a te legmlyebb szempontod? 
Tao-vu leszllt a magas szkbl, nneplyesen meghajolt, majd azt mondta:
 
 Ksznet illet a ltogatsodrt, de itt semmi sincs,
amivel elszrakoztassalak. 
<blockquote>
<a href="daowu.html" target="_blank">Tien-huang Tao-vu</a> (748807) >
Tianhuang Daowu > [Rmaji: Tenn Dog] 
</blockquote>
 
</blockquote>
() 9. Az alapt clja 
Egy szerzetes faggatta Tung-san mestert: 
 Mi vgre jtt ide alapt mesternk nyugatrl?
 
Majd elmondom, mikor a Tung-folyban visszafel folyik a vz!
 vlaszolta Tung-san.
<blockquote>
<a href="tukor.html#t" target="_blank">Tung-san Liang-csie</a> (807-869 )
> Dongshan Liangjie > [Rmaji: Tzan Rykai] 
alapt: <a href="bodhidharma.html" target="_blank">Bdhidharma</a> (?-532)
> Puti Damo > [Rmaji: Bodai Daruma] 
</blockquote>
 
</blockquote>
 () 13.
llts s tagads 
<blockquote>
Egyszer egy szerzetes Sao-sanhoz fordult: 
Lehet-e olyat mondani, ami nem is helyes, nem is helytelen? 
Lehet bizony. 
Mi lenne az? 
Egy fehr felhn semmi se rt vlaszolt Sao-san. 
<blockquote>
Sao-san Huan-pu (786/804-882/931) > Shaoshan
Huanpu > [Rmaji: Shzan Kanfu] 
</blockquote>
</blockquote>
Pgina 19
EmptyValley.txt
 
() 14. Az alapt clja 
Egy szerzetes faggatta Liang-san mestert: 
Mi vgre jtt ide alapt mesternk nyugatrl? 
 Ha szlsz, ne hibzz! vlaszolta Liang-san. 
<blockquote>
<a href="mesterek/LiangshanYuanguan.html" target="_blank">Liang-san
Jan-kuan</a> (?-?) > Liangshan Yuanguan > [Rmaji: Ryzan Enkan]
 
</blockquote>
 
</blockquote>
() 15. A
ktekns 
Egy szerzetes faggatta Lung-ja mestert: 
 Mi vgre jtt ide alapt mesternk nyugatrl? 
 Majd elmondom, mikor megszlal a ktekns! 
 vlaszolta Lung-ja.
<blockquote>
<a href="mesterek/Longya.html" target="_blank">Lung-ja Cs-tun</a>
(835-923 ) > Longya Judun > [Rmaji: Ryge Koton] 
</blockquote>
 
</blockquote>
() 16.
Virglts 
Ling-jn egy virgba borult szibarackfa ltvnytl vilgosult meg. 
<blockquote>
Ling-jn Cse-csin megvilgosods-verse: 
Mester kardjt kerestem harminc vig, 
Hullt a levl, fakadt a rgy hnyszor, 
m barackfa virgt egyszer meglttam, 
s tbb nem gytr a ktsg. 
<a href="mesterek/lingyun.html" target="_blank">Ling-jn Cse-csin</a>
(?-?)
> Lingyun Zhiqin > [Rmaji:
Reiun Shikin] 

 
</blockquote>
</blockquote>
() 21.
Pgina 20
EmptyValley.txt
Igyl tet 
Csao-csou az j szerzeteseket fogadta: 
Jrtl mr itt? krdezte az egyiket. 
Igen. 
Gyere, igyl egy cssze tet! 
Aztn egy msikhoz fordult: 
Jrtl mr itt? 
Mg nem. 
Gyere, igyl egy cssze tet! 
<blockquote>
<a href="zhaozhou.html" target="_blank">Csao-csou Cung-sen</a> (778-897)
> Zhaozhou Congshen > [Rmaji: Jsh Jshin] 
</blockquote>
 
</blockquote>
() 22.
A teknsbka 
Egy teknsbka tvedt a kolostor udvarra. 
Minden teremts a csontjt fedi brrel, ez mirt fedi a brt csonttal?
krdezte egy szerzetes. 
Ta-szuj levette a gyknybocskort, s befedte vele a teknc pncljt. 
A szerzetes elnmult. 
<blockquote>
<a href="dasui.html#m" target="_blank">Ta-szuj Fa-csen</a> (878-963) >
Dasui Fazhen > [Rmaji: Taizui Hshin] 
</blockquote>
 
</blockquote>
(
) 23. Nan-csan macskt l 
<blockquote>
Egyszer a Nyugati s a Keleti Csarnok szerzetesei
veszekedtek egy kismacskn. Nan-csan mester felvette a macskt s elibk
tartotta: 
 Szljatok rte egy szt, vagy meglm! 
A szerzetesek zavartan hallgattak, mire Nan-csan kettvgta a macskt. 
Estefel megrkezett Csao-csou, s Nan-csan elmeslte neki, mi trtnt.
Csao-csou levette egyik szalmabocskort, a feje tetejre rakta s indult kifel.
 
 Ha itt lettl volna shajtott Nan-csan
, megmented azt a macskt. 
<blockquote>
<a href="nanquan.html" target="_blank"> Nan-csan
Pu-jan</a> (748-835) >
Pgina 21
EmptyValley.txt
Nanquan Puyuan > [Rmaji:
Nansen Fugen] 
<a href="zhaozhou.html" target="_blank">Csao-csou Cung-sen</a> (778-897) >
Zhaozhou Congshen > [Rmaji: Jsh Jshin] 
</blockquote>
</blockquote>
 
() 24.
Hegyek kzt lni 
Jn-cs Hung-csiao mestertl krdezte egy szerzetes: 
Mi lgyen a szerzetessg vgs clja? 
Jobb lni a hegyek kzt. 
<blockquote>
<a href="mesterek/YunjuDaoying.html" target="_blank">Jn-cs Tao-jing</a>
(?-902); poszthumusz cme: Hung-csiao > Yunju Daoying; Hongjiao
> [Rmaji: Ungo Dy; Kokaku]
</blockquote>
</blockquote>
 
()
25. Buddhval tzelni 
<blockquote>
Egy dermeszten hideg nap Tan-hszia mester megszllt egy
tszli templomban. Fogott egy Buddha-szobrot a szentlybl s befttt vele. A
templom aptja olyan haragra gyulladt, hogy kihullt a szemldke. 
Tou-ce felidzte a trtnteket, majd megjegyezte: 
 Ha a vendg nem tud viselkedni, a gazda
jrja meg. 
<blockquote>
<a href="mesterek/danxia.html#m1"
target="_blank">Tan-hszia Tien-zsan</a> (739-824) > Danxia Tianran
> [Rmaji: Tanka Tennen] 
<a
href="touzi-yiqing.html" target="_blank">Tou-ce Ji-csing</a> (1032-1083) >
Touzi Yiqing > [Rmaji: Tsu Gisei] 
</blockquote>
</blockquote>
()
 32. Az si dal 
<blockquote>
Feng-hsze mestert krdezte egy szerzetes: 
Az si dalnak nincsen dallama, hogyan hangoldjunk r? 
A fbl faragott kakas jfltjt kukorkol, a szalmbl font kutya
napkeltekor vont mondta a mester. 
<blockquote>
Pgina 22
EmptyValley.txt
<a href="fengxue.html" target="_blank">Feng-hsze
Jen-csao</a> (896-973) > Fengxue Yanzhao > [Rmaji: Fuketsu Ensh]

</blockquote>
</blockquote>
 
(
) 36. Jn-men s Ming-csiao 
<blockquote class="style10">
Egy nap Jn-men kikrdezte Ming-csiat: 
Hny stemnyt ettl meg ma? 
tt. 
Hnyat evett meg az oszlop? 
Krlek tezz a tezban felelt Ming-csiao. 
<blockquote>
<a href="yunmen.html" target="_blank">Jn-men Ven-jen</a> (864949) >
Yunmen Wenyan > [Rmaji: Ummon Bun'en] 
<a href="mesterek/MingjiaoQisong.html" target="_blank">Ming-csiao
Csi-szung</a> (1007-1072) > Mingjiao Qisong > [Rmaji: Myky
Sess] 
</blockquote>
</blockquote>
Lepny* 
Egy szerzetes azt krdezte Jn-mentl: 
 Mi szrnyalja tl a buddhk s a ptrirkk
tantst? 
 Egy lepny 
felelte Jn-men. 
<blockquote>
*mindennapi lepnykenyr, tetejre szzmmagot szrnak 
<a href="yunmen.html" target="_blank">Jn-men Ven-jen</a> (864949) >
Yunmen Wenyan > [Rmaji:
Ummon Bun'en] 

</blockquote>
</blockquote>
() 46.
Naphosszat bmulni a hegyeket 
<blockquote>
 Mi vgre jtt ide alapt mesternk nyugatrl? krdezte
egy szerzetes Jn-ment. 
Hogy naphosszat bmulja a hegyeket mondta Jn-men. 
<blockquote>
<a href="yunmen.html" target="_blank">Jn-men Ven-jen</a>
Pgina 23
EmptyValley.txt
(864949) > Yunmen Wenyan > [Rmaji: Ummon Bun'en] 
</blockquote>
</blockquote>
() 48.
Tykok s kacsk 
<blockquote>
 Mi a klnbsg a csan ptrirkk s Buddha tantsa
kztt? krdezte egy szerzetes. 
 A tykok, ha fznak, fellnek a fra; a kacsk, ha fznak,
lebuknak a vzbe felelte Pa-ling. 
<blockquote>
<a href="baling.html" target="_blank">Pa-ling
Hao-csien</a> (10. sz.) > Baling Haojian > [Rmaji: Hary Kkan]

</blockquote>
</blockquote>
 
tbaigazts Csao-csoutl 
<blockquote>
 Merre van az t? krdezte egy szerzetes. 
A vrosfalon tl felelte Csao-csou. 
Nem azt krdeztem! 
Ht melyiket? 
A Nagy Utat! 
Az orszgt pedig Csanganba visz mondotta Csao-csou. 
<blockquote>
<a href="zhaozhou.html" target="_blank">Csao-csou
Cung-sen</a> (778-897) > Zhaozhou Congshen > [Rmaji: Jsh
Jshin]
</blockquote>
</blockquote>

<blockquote>
</blockquote>
</blockquote>

</html>
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> Lingyun Zhiqin > [Rmaji:

Reiun Shikin] </p>

Nanquan Puyuan > [Rmaji:

Yunmen Wenyan > [Rmaji:

Ummon Bun'en] </p>

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Empty Valley

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&gt; Lingyun Zhiqin &gt; [Rmaji:

Reiun Shikin] </p>

Nanquan Puyuan &gt; [Rmaji:

Yunmen Wenyan &gt; [Rmaji:

Ummon Bun'en] </p>

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> Lingyun Zhiqin > [Rmaji:

Nanquan Puyuan > [Rmaji:

Yunmen Wenyan > [Rmaji: