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Read Ebook {PDF EPUB} a Man of Zen the Recorded Sayings of the Layman P'ang by Yun P'ang Foreword Dennis Genpo Merzel Roshi Read Ebook {PDF EPUB} A Man of Zen The Recorded Sayings of the Layman P'ang by Yun P'ang Foreword Dennis Genpo Merzel Roshi. Layman P'ang continues to be an inspiration and a model within the Zen tradition twelve hundred years after his death, not only because of this colorfttl book you hold in your hands, but also because of what he represents. As a layperson who is regarded as both a living exemplar and a teacher of Zen, he is one of a line of outstanding human beings, men and women, renowned and obscure, stretching from the great contemporary of Shakyamuni Buddha, Virnalakirti, through Hui-neng, the pivotal Sixth Patri¬arch of Zen in China, to those who are reinvigorating Buddhism throughout the East and West in our own time. The very name by which we know him, "Layman P'ang," raises questions that are at least as old as Buddhism itself: What does it mean to be a layperson in Zen? What is the difference between a person who is ordained and one who is not? In Buddhism the ceremony of ordination (in Japanese, shukke tokudo) marks the passage from layperson to what we call a monk, nun, or priest, though actually those Western terms do not have the same meanings in the East. Tokudo means "ceremony," and shukke is "leaving home?' But shukke does not just signify leaving one's physical home; it is also the leaving of that comfortable place called the self, and the serving of something greater than ourselves. So one essential difference between being ordained and remaining a layperson is that the primary commitment of the ordained is really to serve others, which entails giving up their own personal comforts. As laypersons we can still commit ourselves to serving others. We can serve our community and the world at large without giving up our physical home or family or vocation. Actually, I think this is a more difficult practice than going off to a monastery and truly living as a monk. In the West not too many of us so-called monks or priests actually live in monasteries. Most of us trained in Zen centers as residents and had children, families, and, in some cases, a job outside the centers, Most Zen teachers in the West-I wouldn't say all of us-trained and practiced, even as we were ordained, while raising families. That's why way back a long time ago Shunryu Suzuki Roshi, one of the early Japanese pioneers who brought Zen to America, said neither are we priests nor are we laypeople exactly. That's how I myself have felt for the thirty-five years since I received shukke tokudo. I'm not quite a priest, nor am I really a layperson. We are some perhaps indefinable thing that bridges these two worlds. Sometimes i've felt more aligned with the lay aspect and some¬times more with the monastic. For the last fifteen years or so, I've realized the importance of having not only an ordained lineage but also a lay lineage and laypeople and lay practice-and that if we're going to make any difference in the world, it's going to be as laypeople. And personally, even though I've been ordained for many years now, I feel more like a layperson. I live a lay life. I've had children, I have a mortgage, I have a job, many jobs, and I think that people like Layman P'ang and Vimalakirti are wonderful examples of living as householders and having a practice too. Layman P'ang himself seems to have spent some time in monasteries studying under great teachers. In the conversations with his ordained friends recorded in this book, even when the subject of ordainment is discussed, he treats the matter lightly and never gives explicit reasons for his choice to remain a layman. From the little we know about his life, it seems fair to say that he found, as we do today, that there are many obstacles in the world that make it difficult to pursue a path, but just because it's difficult doesn't make it impossible, and actually all the difficulties just become grist for the mill. Living a normal lay life while being a practitioner is a beautiful way to practice. Layman P'ang's example accords with my experience. In my own life the distinction between monk and layperson is really not that relevant. Ever since I first entered the path in 1971, it's always been about clarifying the Way for myself in order to be able to offer clearer teachings and instructions to others, in order to be able to empower others. For the sake of others you feel a responsibility to be as clear as humanly possible. Even though I have given the Buddhist precepts to several hundred people and shukke tokudo to over a hundred, my primary goal is not to create Buddhists. Rather, I believe that we honor and sustain the legacy of our great forebears, lay and ordained alike, by spreading the essence of the buddhadharma to the world, even outside Buddhism. Layman P'ang's example, reflected in this classic book, inspires all of us in helping people to wake up and raise their level of consciousness, and in becoming better and more decent human beings who live and act with wisdom and compassion, rather than out of ignorance and greed and hatred. March 2008 Kanzeon Zen Center Salt Lake City, Utah. Világi Pang versei Maria Badeaux és Hadházi Zsolt fordítása http://zen.gportal.hu/gindex.php?pg=4792614&nid=1237871. Az étel és a ruha fenntartja A testet és az életet, Azt tanácsolom neked, hogy tanulj meg Lenni úgy, ahogy vagy. Mikor itt az ideje Költöztetem remetelakomat és elmegyek, Nincs semmi, Amit hátrahagyhatnék. A múlt már úgyis múlt. Ne próbáld visszanyerni. A jelen nem marad. Ne próbáld megérinteni. Pillanatról pillanatra. A jövő még nem jött el. Ne gondolkodj róla Előre. Bármi ami megragadja tekinteted Hagyd meg önmagának. Nincsenek parancsolatok Amiket meg kell tartani; Nincs megtisztítando szenny. Üres tudattal valóban Átlátott, a dharmáknak Nincs életük. Ha képes vagy ilyennek lenni, Beteljesítetted A végső megvalósítást. Jól ismerve a Buddha utat A nem-Úton járok Anélkül, hogy elhagynám Mindennapi teendőimet. A feltételekhez kötött és A név-és-forma, Mind csupán virágok az égen. Névtelen és formátlan, Elhagyom a születést-és-halált. A mindennapi tevékenységeim nem szokatlanok, Egyszerűen természetes harmóniában élek velük. Semmit se megragadva, semmit se elutasítva. Természetfeletti erő és bámulatos tettek - Vizet meríteni és tüzifát hordani. Mikor a tudat békés, a világ is békés. Semmi valódi, semmi hiányzó. Nem ragaszkodva a valósághoz, nem beleragadva az ürességbe, nem vagy sem szent, sem bölcs, csak egy egyszerű ember, ki befejezte munkáját. Mikor a tudat olyan, a körülmény is olyan; Nincs sem valós, sem valótlan. Nem törődve létezéssel, És kötetlenül nemléthez: Se szent, se bölcs nem vagy, csak Egy köznapi ember, ki elrendezte ügyeit. Könnyű, oly könnyű! Igazi bölcsesség ez az öt halmaz. A világ tíz iránya ugyanaz az Egy Jármű. Alaktalan Tantest hogy is lehetne kettő! Ha eldobod a vágyakat, hogy belépj a Bódhiba, Hol lesz bármilyen buddha-föld is? Hogy életed megőrzid, el kell pusztítanod; Teljesen elpusztítva könnyedségben élsz. Mikor eléred ennek legbelső jelentését, A vas csónak úszik a vízen. Az Öreg Pangnak semmi se kell a világból: Minden üresség benne, még az ülése is, amilye nincsen, Mert a végső Üresség uralkodik házában; Mily üres is kincsek nélkül! Mikor a nap felkelt, Ürességen keresztül sétál, Mikor a nap lemegy, Ürességben alszik; Ürességben ülve üres dalait énekli, És üres dalai az Ürességen át visszhangzanak; Ne lepődj meg, hogy mily teljesen üres az Üresség, Mert az Üresség minden Buddha székhelye; És az Ürességet nem érti meg a világ embere, De az Üresség az igazi kincs; Ha azt mondod, nincsen Üresség, Hatalmas káromlást követsz el a Buddhák ellen. (Ruth Fuller Sasaki, Yoshitaka Iriya és Dana R. Fraser fordítása alapján) Terebess Gábor haikuja egy Pang Jün anekdotához Napút, 2014. március - XVI. évfolyam 2. szám, 19. oldal. vihar dúl vagy sem a saját helyére hull minden hópehely. Jao-san Vej-jen mester [745-828] elbúcsúztatta Pang Jünt [740-808], és tíz tanítványát küldte, hogy kísérjék a kapuig. Ott Pang Jün megállt a sűrű hóesésben: – Csodás egy hóhullás! – mondta. – Épp a helyére hull mindegyik pehely. Egy Csüan nevű tanítvány megkérdezte: – Mutasd, hová hullanak! Pang Jün az arcába csapott. The life and poetry of Layman P’ang. Old P’ang requires nothing in the world; All is empty with him, even a seat he has not, For absolute emptiness reigns in his house. How empty indeed it is with no treasures! When the sun is risen he walks through emptiness; When the sun sets, he sleeps in emptiness. Sitting in emptiness he sings his empty songs, And his empty songs reverberate through emptiness. Be not surprised at emptiness so thoroughly empty, For emptiness is the abode of all the Buddhas. Emptiness is not understood by men of the world, But emptiness is the real treasure. If you say there is no emptiness, You commit a grave offense against the Buddhas. (Suzuki, Passivity in the Buddhist Life) “Into White” – Cat Stevens, Tea for the Tillerman. Layman P’ang Yun (d. 808) Layman P’ang was t he wealthy son of a prefect and a family man. A Confucian by birth, he and his family practiced Zen Buddhism. He built a hermitage near his house, and later donated his house to be used as a temple. O ne day Pang loaded all of his money and possessions onto a boat and sunk them in a river.
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