Dan Yuanying Zhen

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Danyuan Yingzhen (89th c.) 
(Rmaji:) Tangen shin 
(Magyar trs:) Tan-jan Jing-csen 
 

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<TD><a href="#m">53. HUJ-CSUNG ELKERGETI TANTVNYT</a>
 
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 Visszjn-fjt vasfuvola 
Fordtotta: Terebess Gbor</TD>
<TD><a href="#a1">Danyuan Yingzhen</a> 
by Andy Ferguson 
Case 65: <a href="#a2">A Man in a Thousand-Foot
Well</a> 
In:
Entangling Vines: A Classic
Collection of Zen Koans 
by Thomas Yuho Kirchner
sans-serif">Case 238: <a href="#a3">The Origin of the
Circle-Figures</a> 
In: Entangling Vines: A Classic Collection of Zen Koans 
by Thomas Yuho Kirchner 
sans-serif">53. <a href="#a4">Hui-chung Expels His Disciple
</a><a href="#a4"></a> 
In: The Iron Flute: 100 Zen
Kan 
Translated by Nyogen Senzaki and Ruth Strout McCandless
sans-serif">152. <a href="#a5">The National Teacher's Stone
Lion</a> 
In: <a
href="../dogen/Dogen300.pdf" target="_blank">The True Dharma Eye: Zen Master
Dogen's Three Hundred Koans </a> 
 translated by Kazuaki Tanahashi and John Daido Loori 
with commentary and verse by John Daido
Loori
</TD>
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 <a name="a1" id="a1"></a>
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sans-serif"> Danyuan Yingzhen 
IN: Zen's Chinese heritage: the masters and their teachings 
by Andy Ferguson 
Boston: Wisdom Publications, 2000. pp. 83-84. 
sans-serif">DANYUAN YINGZHEN (n.d.) was an attendant and disciple of National
Teacher <a href="NanyangHuizhong.html" target="_blank">Nanyang Huizhong</a>.
Yingzhen taught at Danyuan Mountain in Qizhou. He is remembered primarily for
his role in stories about his famous teacher.
<blockquote>
When Zen master
Yingzhen of Danyuan Mountain in Qizhou served as attendant for National Teacher
Huizhong, one day the National Teacher sat on the meditation platform in the
Dharma hall. When Danyuan came in, the National Teacher put down one foot. When
Danyuan saw this he immediately went out again. After a while he came back into
the hall.
The National
Teacher said, What was that about when you came in a while ago?
Danyuan said,
To whom do you speak of it?
Teacher said, I am asking you.
Where did you see me?
On another day
Danyuan carried a bamboo basket into the abbots room.
Teacher asked, What are you carrying in the basket?
Green plums.
Teacher said, Why did you bring them?
To provide you support.
Teacher said, What good are they if theyre green?
I just give them as an offering.
Teacher said, Buddha doesnt accept support.
When I do something like this, why do you act in this manner?
Teacher said, I dont give support.
Why not?
Teacher said, I dont have any fruit.
 
Mayu asked
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Danyuan, Is the twelve-faced Kwan Yin holy or not?
Yes.
Mayu then
slapped Danyuans ears.
I didnt imagine that youd reached this state.
 
On the
anniversary of the death of the National Teacher, Danyuan held a memorial
banquet.
A monk asked,
Is the National Teacher coming?
We wont have his mind.
The monk asked,
Then why give this banquet?
To not stop the truth of the world.
</blockquote>
 
sans-serif"><a name="a2"
id="a2"></a>Case 65:
A Man in a Thousand-Foot Well 1 
In: Shmon kattsh /
Entangling Vines: A Classic Collection of Zen Koans 
by Thomas Yuho Kirchner. Foreword by Nelson Foster, Wisdom Publications,
2013.
<blockquote>
A monk asked
Shishuang Xingkong, What is the meaning of the Patriarch coming from the
West?
The master
answered, Lets say theres a man in a thousand-foot well. Get him out without
using any rope, and Ill answer you about the meaning of the Patriarchs coming
from the West.
The monk said,
But in Hunan now theres a priest named Chang who freely explains all sorts of
things to people. 2
Thereupon
Xingkong summoned the novice Jizi [Yangshan Huiji]3 and said, Get
this corpse out of here.
Later Huiji
asked Danyuan Yingzhen, How would one get the man out of the well?
Danyuan
retorted, Dolt! Blockhead! Whos in a well!?
Huiji didnt
understand, and later put the same question to Guishan Lingyou. Guishan called
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out, Huiji!
Yes, Huiji
answered.
There, hes
out of the well! said Guishan.
Later, when
Huiji lived on Mount Yang, he would always tell this story to the assembly,
saying, I grasped what it is at Danyuans place, I grasped how it works at
Guishans.
<blockquote>
1. See Blue
Cliff Record 18, Commentary on the Main Case.
2. The monk
is asking, Other priests are willing to explainwhy arent you? Freely
explains all sorts of things translates, literally, Talks to the east and
talks to the west.
3. Yangshan
Huiji was at that time a novice studying under Xingkong, with the name
Jizi.
 

</blockquote>
</blockquote>
<a name="a3"
id="a3"></a>Case 238: The Origin of the
Circle-Figures
<blockquote>
 This is how
Yangshan Huijis circle-figures originated.1
The making of
circle-figures originated with National Teacher Nanyang Huizhong, who
transmitted their use to his attendant Danyuan Yingzhen. Danyuan, following
Nanyangs prophecy,2 passed them on to Yangshan. In due course the
circle-figures came to be associated with the teaching style of the Guiyang
school.3
Venerable Liang
of Wufeng in Ming Province compiled a forty-case koan collection, to which Fori
Qisong added a preface praising its quality; in this work Liang commented,
Altogether, circle-figures have six names: circle-figure, hidden potential,
ocean of meaning, ocean of writing, ideas and words, and silent discourse.
4
Danyuan said to
Yangshan, The circle-figures that the National Teacher received from the Sixth
Patriarch numbered ninety-seven in all, which the National Teacher passed on to
me. At that time he said, Thirty years after my passing, a monk from the south
will come and cause this teaching to flourish greatly; he will disseminate it
and never let it die out. I therefore now hand it to youkeep it safe.
5 He then entrusted the text to Yangshan.
Yangshan
received it, looked it over, then immediately burned it.
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One day Danyuan
said to him, That text I gave you earlieryou must keep it safely
concealed.
Yangshan
replied, After you gave it to me, I burned it as soon as Id looked it
over.
That Dharma teaching of mine is not something that people usually understand.
Only the ancient masters, ancestors, and great sages understood it in detail.
How could you burn it?
I understood
the meaning after reading it once, replied Yangshan. What matters is the
ability to use it; one mustnt cling to the text.
Perhaps, but
though thats fine as far as youre concerned it may not be so for those to
come, said Danyuan.
Yangshan said,
If you wish, I can easily reproduce the text. Thus he recompiled it and
presented it to Danyuan. Nothing was omitted, so Danyuan gave his
approval.
Later Danyuan
took the high seat. Yangshan came forward from the assembly, made a circle in
the air, pushed it forward with both hands, then stood there with his hands
held, one atop the other, against his chest. Danyuan clasped his hands together
and presented them in the form of a fist, upon which Yangshan walked three steps
closer and bowed in the manner of a woman.6 Danyuan nodded, and
Yangshan bowed.
<blockquote>
1. The
circle-figure is the circle drawn by Zen masters to represent truth, suchness,
Dharma nature, etc.
2. Nanyangs
prophecy, mentioned later in this koan, was that thirty years after my passing
a monk from the south will come and cause this teaching to flourish greatly.
The monk referred to was Yangshan.
Huiji and his master Guishan Lingyou were the founders of the Guiyang
school.
4. The usual
order and definition of the six types of circle-figures is as
follows:
<blockquote>
1) Circle-
figure expresses the absolute Buddhadharma.
2) Hidden
potential expresses the function that precedes the opposition of host and
guest.
3) Ocean
of meaning expresses the various types of samadhi.
4) Ocean
of writing expresses the words that transmit the Buddhadharma (the present text
of the Kattsh has ocean of study, a scribal error that has been emended
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according to the original text as it is found in the Eye of Humans and
Gods; T 48:321c).
5) Ideas
and words expresses the very meaning of the teachings.
6) Silent
discourse expresses the idea that the circle-figure itself is the meaning of
the teachings.
</blockquote>
would fit the prophecy, as he was born in 807, thirty-two years after Nanyangs
death in 775.
6. One
interpretation of bowing in the manner of a woman is that it resembles a
Western curtsy; another is that it involves crossing the hands across the breast
and bending forward slightly; a third is that it entails bringing both knees to
the floor and bowing the head.
</blockquote>
</blockquote>
 
 

<a name="a4"
id="a4"></a>53. Hui-chung Expels His Disciple 
In: The Iron Flute: 100 Zen Kan. Translated
and edited by Nyogen Senzaki and Ruth Strout McCandless; C. E. Tuttle,
Ruthland, Vt. & Tokyo, 1961.
<blockquote>
<blockquote>
Tan-hsia paid
a visit to Hui-chung, who was taking a nap at the time. Is your teacher in?
asked Tan-hsia of an attending disciple. Yes, he is, but he does not want to
see anyone, said the monk. You are expressing the situation profoundly,
Tan-hsia said. Don't mention it. Even if Buddha comes, my teacher does not want
to see him. You are certainly a good disciple. Your teacher ought to be proud
of you, and with these words of praise, Tan-hsia left the temple. When
Hui-chung awoke, Tan-yan, the attending monk, repeated the dialogue. The
teacher beat the monk with a stick and drove him from the temple. 
</blockquote>
</blockquote>
 
 
sans-serif"><a name="a5"
id="a5"></a>152. The
National Teachers Stone Lion 
In: <a
href="../dogen/Dogen300.pdf" target="_blank">The True Dharma Eye: Zen Master
Dogen's Three Hundred Koans </a> 
Pgina 7
DanyuanYingzhen.txt
with commentary and verse by John Daido Loori, translated by Kazuaki
Tanahashi and John Daido Loori; 
Boston: Shambhala Publications, 2005.
<blockquote>
sans-serif">MAIN CASE
sans-serif">Nanyang arrived at the front of the palace with Emperor
Suzong.1 Nanyang pointed at a figure of a stone lion2 and
said to the emperor, Your Majesty, this lion is extraordinary.3
Please say a turning word. 4 
 
Emperor Su said, I cannot say anything.5 Will you please say
something? 6 
 
Nanyang said, It is my fault. 7 
 
Later Danyuan Yingzhen asked Nanyang,8 Did the emperor
understand it? 9 
 
Nanyang said, Lets put aside whether the emperor understood
it.10 How do you understand it? 11
</blockquote>
<blockquote>
<blockquote>
sans-serif">COMMENTARY
sans-serif">The teacher of three emperors has an obligation to fulfill. How else
will there be peace in 
the land? The emperor thinks the old master is talking about an object and
cannot find a 
way in. The National Teacher answers for him, going in every direction at
once. Do you 
see it?
sans-serif">Range upon range of endless mountains, rocks, and bluestone
cliffsall deliver their 
profound sermon. Murmuring streams and roaring rivers expound the
teachings of 
formless form day and night. The insentient all hear it. Can you? If you
stop to think, as 
the emperor did, you will surely miss it. When you have not as yet seen
it, its all like an 
impenetrable forest of brambles. When you do see it, you will discover
that you are the 
impenetrable forest of brambles. The time and season of great peace is
simply not a 
matter of this and that.
sans-serif">Danyuans later question is superficial, so the National Teacher
Pgina 8
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makes it real. To make 
it real for you, I ask again, how do you understand the National Teachers
It is my fault?
sans-serif">CAPPING VERSE
sans-serif">The mountain monastics fault 
inexhaustible, truly inexhaustible. 
I think
of Annie Oakley: 
two silver dollars from the hip, 
with a single bullet.
<blockquote>
sans-serif">NOTES
sans-serif">1. Traveling with this old troublemaker is bound to result in
complications. 
2. He rattles his sword. 
3. Theres only this in the whole universe. Thats how rare it is. 
4. Gaaah! He squeezes the emperors head. 
5. An honest man is hard to find these days. 
6. He lets the cook taste it first. 
7. The stone lion bites the royal ass. Very intimate, very intimate
indeed! 
8. Why is he asking? Whats unresolved? 
9. That was yesterdays breakfast. What about now? 
10. Seeing the opportunity, the thief strikes again. 
11. Spent arrows are not wasted by this old campaigner. Did the monastic
understand? Do you?
</blockquote>
</blockquote>
</blockquote>
<a name="m" id="m"></a>
<img src="https://terebess.hu/zen/magyar.gif" width="36" height="25"
border="0">
53.
HUJ-CSUNG* ELKERGETI TANTVNYT 
 Visszjn-fjt vasfuvola 
Folyik a hd, Officina Nova, Budapest, 1990, 80. oldal
 
Fordtotta: Terebess Gbor
<blockquote>
Huj-csung ppen
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aludt, amikor Tan-hszia** megltogatta. 
Itthon van a mestered? krdezte Tan-hszia a segdet. 
Itthon, de senkit se fogad. 
Rgtn felismerted a helyzetet dicsrte t Tan-hszia. 
A mesterem mg Buddht se fogadn tdtott a szerzetes. 
Tnyleg j tantvny vagy! Bszke lehet rd a mestered! dicsrte mg
egyszer Tan-hszia, aztn tjra indult. 
Amikor Huj-csung felbredt, Tan-jan*** gy hvtk a segdet elmeslte,
hogy bnt el a ltogatval. 
m a mester elverte, s kikergette a kolostorbl. 
<blockquote>
* <a
href="NanyangHuizhong.html" target="_blank">Nanyang Huizhong </a>
(675-755) 
** <a href="danxia.html" target="_blank">Danxia Tianran </a>
(739-824) 
*** Danyuan Yingzhen 
</blockquote>
<img src="https://terebess.hu/keletkultinfo/tarnoczy/tarnoczi.jpg"
width="218" height="138"> 
Tarnczy Zoltn
illusztrcija 
</blockquote>
 

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