“No one knows what sort of man Han Shan was. There are old people who knew him: they say he was a poor man, a crazy character. He lived alone seventy li (Chinese miles) west of the T'ang-hsing district of T'ien-t'ai at a place called Cold Mountain. He often went down to the Kuo-ch'ing Temple. At the Temple lived Shi De, who ran the dining hall. He sometimes saved leftovers for Han Shan, hiding them in a bamboo tube. Han Shan would come and carry it away; walking the long veranda, calling and shouting happily, talking and laughing to himself. Once the monks followed him, caught him, and made fun of him. He stopped, clapped his hands, and laughed Greatly–Ha Ha!–for a spell, then left.
“He looked like a tramp. His body and face were old and beat. Yet in every word he breathed was a meaning in line with the subtle principles of things, if you only thought of it deeply. Everything he did had a feeling of the Tao in it, profound and arcane Secrets. His hat was made of birch bark, his clothes were ragged and worn out, and his shoes were wood. thus men who have made it hide their tracks: unifying categories and interpenetrating things. On that long veranda calling and singing, in his words of reply–Ha Ha!–the Three Worlds revolve. Sometimes at the villages and farms he laughed and sang with cowherds. Sometimes intractable, sometimes agreeable, his nature was happy of itself. But how could a person without wisdom recognize him?
“I once received a position as a petty official at Tan-ch'iu. The day I was to depart I had a bad headache. I called a doctor, but he couldn't cure me and it turned worse. Then I met a Buddhist Master named Feng-kan, who said he came from the Kuo-ch'ing Temple of T'ien-t'ai especially to visit me. I asked him to rescue me from my illness. He smiled and said, 'The four realms are within my body; sickness comes from illusion. If you want to do away with it, you need pure water.' Someone brought water to the Master, who spat it on me. In a moment the disease was rooted out. He then said, 'There are miasmas in T'ai prefecture, when you get there take care of yourself.' I asked him, 'Are there any wise men in you area I could look on as Master?' He replied, 'When you see him you don't recognize him, when you recognize him you don't see him. If you want to see him, you can't rely on appearances. Then you can see him. Han Shan is a Manjushri hiding at Kuo-ch'ing. Shi De is a Samantabhadra. They look like poor fellows and act like madmen. Sometimes they go and sometimes they come. They work in the kitchen of the Kuo-ch'ing dining hall, tending the fire.' When he was done talking he left.
“I proceeded on my Journey to my job at T'ai-chou, not forgetting this affair. I arrived Three days later, immediately went to a Temple, and questioned an old monk. It seemed the Master had been Truthful, so I gave orders to see if T'ang-hsing really contained a Han Shan and Shi De. The District Magistrate reported to me: 'In this district, seventy li west, is a mountain. people used to see a poor man heading from the cliffs to stay awhile at Kuo-ch'ing. At the Temple dining hall is a similar man named Shi De.' I made a bow and went to Kuo-ch'ing. I asked some people around the Temple, 'There used to be a Master named Feng-kan here. Where is his place? And where can Han Shan and Shi De be seen?' A monk named Tao-ch'iao spoke up: 'Feng-kan the Master lived in back of the library. Nowadays nobody lives there; a tiger often comes and roars. Han Shan and Shi De are in the kitchen.' The monk led me to Feng-kan's yard. Then he opened the gate: all we saw was tiger tracks. I asked the monks Tao-ch'iao and Pao-te, 'When Feng-kan was here, what was his job?' The monks said, 'He pounded and hulled rice. At night he sang Songs to amuse himself.' Then we went to the kitchen before the stoves. two men were facing the fire, laughing loudly. I made a bow. The two shouted HO! at me. They struck their hands together–Ha Ha!–Great laughter. They shouted. Then they said, 'Feng-kan–loose-tongued, loose-tongued. You don't recognize Amitabha, why be courteous to us?' The monks gathered round, surprise going through them. 'Why has a big official bowed to a pair of clowns?' The two men grabbed hands and ran out of the Temple. I cried, 'Catch them'–but they quickly ran away. Han Shan returned to Cold Mountain. I asked the monks, 'Would those two men be willing to settle down at this Temple?' I ordered them to find a house, and to ask Han Shan and Shi De to return and live at the Temple.
“I returned to my district and had two sets of clean clothes made, got some incense and such and sent it to the Temple–but the two men didn't return. So I had it carried up to cold mountain. The packer saw Han Shan, who called out in a loud voice, 'thief! thief!' and retreated into a mountain cave. He shouted, 'I tell you man, strive hard!'–entered the cave and was Gone. The cave closed of itself and they weren't able to follow. Shi De's tracks disappeared completely.
“I ordered Tao-ch'iao and the other monks to find out how they had lived, to hunt up the poems written on bamboo, wood, stones, and cliffs–and also to collect those written on the walls of people's houses. There were more than Three hundred. On the wall of the earth-shrine Shi De had written some Gatha. It was all brought together and made into a book.
Lu Ch'iu-yin, Governor of T'ai Prefecture (Snyder, tr.)
The place where I spend my days
Is farther away than I can tell.
Without a word the wild vines stir,
No fog, yet the bamboos are always dark.
Who do the valleys sob for?
Why do the mists huddle together?
At noon, sitting in my hut
Have I a body or have I none?
Am I who I am or am I not?
Pondering these questions,
I sit leaning against the cliff as the years go by,
Han Shan (Watson, tr. p. 114)
(“Poetry of Shi De” by James M. Hargett), #200, p. 11.
Fair Use: Primary Fair Use Compilation Source: Ron Epstein, Ph.D, compiler, Buddhism A to Z, Burlingame, California, Buddhist Text Translation Society, 2003, p. ISBN 0881393533 Paperback: 284 pages. http://www.BTTSOnline.org www.Amazon.com http://www.bttsonline.org/product.aspx?pid=118 http://www.amazon.com/gp/product/0881393533/ref=ase_medicinebuddh-20 and many other sources (see Bibliography).
Primary Original Source: The Tripitaka of Sutra, Shastra and Vinaya Dharma teachings (as found in the scripture storehouse of the Indian Sanskrit- Siddham, Chinese, Tibetan and Japanese traditions of the Nalanda Tradition of ancient Nalanda University) of Shakyamuni Buddha, and his Arya Sagely Bodhisattva Bhikshu Monk and Upasaka disciples.
These Good and Wise Advisors (Kaliyanamitra) Dharma Master teachers include Arya Venerables Om Tare Tuttare Ture Om Ah Hum and Namo to Jivaka, Charaka, Lao Zi - Mahakashapa, Ashwagosha, Shantideva - Hui Neng - Shen Kai Sheng Ren Shr, Bodhidharma, the 16 Nalanda Acharyas 1. Nagarjuna-Manjushri, 2. Arydeva, 3. Buddhapalita, 4. Bhavaviveka, 5. Chandrakirti and Chandragomin, 6. Shantideva, 7. Shantarakshita, 8. Kamalashila, 9. Asanga-Maitreya, 10. Vasubhandu, 11. Dignaga, 12. Dharmakirti, 13. Vimuktisena, 14. Haribhadra, 15. Gunaprabha, 16. Shakyaprabha; Dharmarakshita, Atisha, Tsong Khapa, Thogme Zangpo, Nyingma Padmasambhava, Yeshe Tsogyel, Machig Lapdron, Tilopa, Naropa, Milarepa, Sakya Pandita, Kumarajiva, Baozhi, Hui Yuan, Daosheng, Changzhi, Fazang, Han Shan, Shi De, Yunmen, Nichiren, Honen, Shinran, Kukai, Dogen, Hakuin, Jamgon Kongtrul, Nyingma Penor Rinpoche, Bakula Rinpoche, Dagri Rinpoche, Kirti Tsenshab Rinpoche, Geshe Lama Kongchog, Longchen Rapjampa - Gosok Rinpoche, Phabongkha Rinpoche, Patrul Rinpoche, Tenzin Gyatso the Dalai Lama, Sakya Trizin, Hsu Yun, Hsuan Hua, Lama Zopa Rinpoche, Choden Rinpoche, Garchen Rinpoche, Karmapa, Mingyur Rinpoche, Geshe Ngwang Dakpa, Geshe Sopa Rinpoche, Seung Sahn, Thich Nhat Hanh, Ajahn Chah, Ajahn Sumedho, S. N. Goenka, Mama Ayur Punya Jyana Pushtim Kuriye Svaha, making offerings and b [[bowing at your feet I make requests. Please bestow on me the two attainments of Maha Punya and Maha Prajna Paramita. And Om Ah Hum thanks to other modern day masters. We consider them to be in accord with Tripitaka Master Hsuan Hua’s ”Seven Guidelines for Recognizing Genuine Teachers”
Nalanda Online University's teachings are based especially on the following Buddhist Scriptures: Lama Tsong Khapa's Lam Rim, the Dharma Flower Lotus Sutra, the Avatamsaka Sutra, the Shurangama Sutra, the Ksitigarbha Sutra, the Bhaisajya Guru Sutra, the Dharani Sutra, the Vajra Sutra, the Prajna Paramita Hridayam Heart Sutra, the Vimalakirti Sutra, the Sanghata Sutra, the Sutra of Golden Light, the Srimala Devi Sutra, the Sutra in 42 Sections, the Mahaparinirvana Sutra, the Hui Neng Sutra, Vasubandhu's Shastra on the Door to Understanding the Hundred Dharmas, Maitreya's Ornament for Clear Realizations (Abhisamayalamkara), Chandrakirti's Supplement to Nagarjuna’s Treatise on the Middle Way (Madhyamakavatara), Vasubandhu's Treasury of Manifest Knowledge (Abhidharmakosha) and the Tantras and Mantras of the Vajrayana the 42 Hands and Eyes, Guhyasamaja, the Kalachakra, the Vajrayogini, the Heruka, the Chakrasamvara, the Chod, the Hayagriva, the Hevajra, the Yamantaka, the Kalarupa, the Manjushri Nama Samgiti, the Vajrakilaya, the Vajrapani, the Vajra Claws Dakini, the Mahakala, the Tara, the White Umbrella Goddess (She Dan Do Bo Da La), Kirti Losang Trinle's Grounds and Paths of Secret Mantra, and Aku Sherab Gyatso's The Two Stages of the Guhyasamaja Tantra and their commentaries (shastras) by the above Arya Tripitakacharya Dharma Masters. Making offerings and bowing at your feet I make requests. Please bestow on me the two attainments of Maha Punya and Maha Prajna Paramita.
Secondary Fair Use Compilation Source: The Seeker’s Glossary of Buddhism, 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: http://www.budaedu.org.tw
Secondary Fair Use Compilation Source: Muller, Charles, editor, Digital Dictionary of Buddhism [DDB], Toyo Gakuen University, Japan, 2007: Username is “guest”, with no password. http://buddhism-dict.net/ddb - Based in large part on the Dictionary of Chinese Buddhist Terms with Sanskrit and English Equivalents (by Soothill and Hodous) Delhi, India: Motilal Banarsidass, 1997.
Secondary Fair Use Compilation Source: Ehrhard, Diener, Fischer, et al, The Shambhala Dictionary of Buddhism and Zen, Boston, Massachusetts: Shambhala Publications, 1991. 296 pages. ISBN 978-0-87773-520-5 http://www.Shambhala.com, http://www.amazon.com/gp/product/0877735204/ref=ase_medicinebuddh-20, http://www.shambhala.com/html/catalog/items/isbn/978-0-87773-520-5.cfm Secondary Fair Use Compilation Source: Vaidya Vasant Lad, Textbook of Ayurveda, Ayurvedic Press, 2002; Vasant Lad, BAMS, MAsc, Ayurvedic Institute Gurukula Notes, Ayurvedic Institute, 1994-2006;
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