Fenyang

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ZEN IRODALOM ZEN LITERATURE 
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Fenyang Shanzhao (942-1024) 
 
Xingjiao ge 
(Rmaji:) Fun'y Zensh: Angyaka 
(English:) Song of Angya 
(Magyar:) Fen-jang San-csao: Hszingcsiao ko / Zarndoknek

Fenyang Wude chanshi yulu 
(Rmaji:) Funy Mutoku zenshi
goroku 
(English:) Records of Sayings of Chan Master Fenyang
Wude 
 

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Tartalom</div></TD>
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Contents </div></TD>
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<TD><a
href="#m">Fen-jang San-csao mondsaibl</a> 
Terebess Gbor fordtsa</TD>
<TD><a
href="#a1">Song of Angya</a><a href="#"></a> 
Translated by D.T. Suzuki
 <a href="#a2">Song of Right and Wrong</a> 
Translated by John Balcom 
<a
href="#a3">Poem in Praise of Coming from the West </a> 
Translated by John Balcom </TD>
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<a href="http://www.cbeta.org/result/normal/T47/1992_003.htm "
target="_blank">http://www.cbeta.org/result/normal/T47/1992_003.htm</a> 
 
 
 
 
 
 
 
 
 
 
 
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[/] 
 
 
 
 
 
 
 
 

 
 
<a name="a1"
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size="2" face="Verdana, Arial, Helvetica, sans-serif"><img
src="https://terebess.hu/zen/angol.gif" width="36" height="25"
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size="3">"Song of Angya" 
by Fun'y
Zensh, a notable Chinese zen master of the early Sung, as published in the
chapter on "Initiation" as a Zen monk, 
in D.T. Suzuki's <a href="SuzukiTraining.html" target="_blank">The
Training of the Zen Buddhist Monk</a>, pp. 5-6. 
 
 
Determined to leave his parents, what does he want to accomplish? 
He is a Buddhist, a homeless monk now, and no more a man of the world; 
His mind is ever intent on the mastery of the Dharma. 
 
His conduct is to be as transparent as ice or crystal, 
He is not to seek fame and wealth, 
He is to rid himself of defilements of all sorts. 
 
He has no other way open to him but to go about and inquire; 
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Let him be trained in mind and body by walking over the mountains and
fording the rivers; 
Let him befriend wise men in the Dharma and pay them respect wherever he may
accost them; 
Let him brave the snow, tread on the frosty roads, not minding the severity
of the weather; 
Let him cross the waves and penetrate the clouds, chasing away dragons and
evil spirits. 
 
His iron staff accompanies him wherever he travels and his copper pitcher is
well filled, 
Let him not then be annoyed with the longs and shorts of worldly affairs,
 
His friends are those in the monastery with whom he may weigh the Dharma,
 
Trimming off once for all the four propositions and one hundred
negotiations. 
 
Beware of being led astray by others to no purpose whatever; 
Now that you are in the monastery your business is to walk the great path,
 
and not to get attached to the world, but to be empty of all trivialities;
 
Holding fast on to the ultimate truth do not refuse hard working in any
form; 
Cutting yourself away from noise and crowds, stop all your toiling and
craving. 
 
Thinking of the one who threw himself down the precipice, and the one who
stood all night in the snow, gather up all your fortitude, 
So that you may keep the glory of your Dharma-king manifested all the time;
 
Be ever studious in the pursuit of the Truth, be ever reverential toward the
Elders; 
You are asked to stand the cold and the heat and privations, 
Because you have not yet come to the abode of peace; 
Cherish no envious thoughts for wordly prosperity, be not depressed just
because you are slighted 
But endeavor to see directly into your own nature, not depending on others.
 
 
Over the five lakes and the four seas you pilgrim from monastery to
monastery; 
To walk thousands of miles over hundreds of mountains is indeed no easy
task; 
May you finally intimiately interview the master in the Dharma and be led to
see into your own nature, 
When you will no more take weeds for the medicinal plants.
 
 
 <a name="a2"
/strong> 
Song of Right and Wrong 
from
Fenyang Wude chanshi yulu 
Records of Sayings of Chan Master Fenyang Wude (1004) 
Translated by John Balcom 
In: After Many Autumns: A Collection of Chinese Buddhist
Literature 
edited by John Gill, Susan Tidwell,
Buddha's Light Publishing, 2011 


One who leaves
home to learn the Way should know: 
In the monastic assembly be sure not to violate the order. 
Be kind and respectful to those who explain the truth and are virtuous. 
Do not associate with fools who gossip. 
 
Hear one speak well of you and your mind is joyful; 
Hear one speak ill of you and hate him to death. 
Good and evil both come from the mind, 
Seek the course of reason in between.
Worldly people
are more lacking in wisdom, 
They do not attempt to understand or think, and gossip arises. 
A great, wise person looks at it 
And does not get involved. 
 
Zilu was scolded when he encountered a fisherman.1 
Confucius once felt shame for forgetting to wear his shoes. 
The first thing recorded about Sariputra 
Was how he was personally fooled by a fool.2
 The Tathagata
looks at all sentient beings with his eyes of compassion, 
He knows the past and present, and clearly sees the truth. 
These dynastiesZhou, Qin, Han, and Wei, 
Each of these countries was destroyed for the same reason.3 
 
For many kalpas, gossip has been the cause of hell, 
When you hear or speak of right and wrong, examine the details. 
I hear it spoken, my mind does not arise 
This is gossip. It stops at me.
 Still, there
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are some empty words that cannot be polished; 
To ask for what reason the patriarch came from the west. 
If you wish for clarity, to be able to distinguish the roots from the
branches, 
Understand the true basis of gossip. 
More people come to speak gossip, 
But now I already recognize you. 

<blockquote>
Notes
1: Reference
to Zhuangzi, where Confucius scolds his disciple Zilu for not
recognizing a humble fisherman as a sage. 
2: Reference
to a past life of Sariputra, a great disciple of the Buddha. As a monk he
encounters a man who says his mother is dying, and that only medicine made from
a monks eyeball can cure her. Sariputra plucks out his eye, but the man says
that only the right eyeball will do. Having removed his left, the monk then
removes the other eye. The man smells the eye, says it is too smelly to be
medicine, and crushes it. 
3: The end of
each dynasty was accelerated by some form of infighting.
</blockquote>
 
 
 <a name="a3"
/strong> 
Poem in Praise of Coming from the West 
Translated by John Balcom 
Cypress trees
grow up from the land in the courtyard . 
There is no need for ox or plow to till this peak. 
This is the right way to teach the one thousand roads from the west.1 
The dense, dark woods all have eyes. 
<blockquote>
1: Many methods
for teaching the Dharma. West is a reference to India, and one thousand to the
multiplicity of teachings.
</blockquote>
 
 
 
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id="m"></a></stron
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Fen-jang
San-csao mondsaibl 
Terebess Gbor fordtsa
 Ha
ezer mrfldn bell egy fia felh se lenne, mit tennl? krdezte egy
szerzetes. 
Megbotoznm az eget mondta Fen-jang. 
Mirt pp az eget krhoztatnd? 
Mert sose akkor esik az es s sose akkor st a nap, amikor kellene.

 
 

 


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