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Part of the List of dharma_terms from the buddhist_ayurveda Course (skt220 ) on sanskrit_terms of ayurveda and dharma

= Han Shan and Shi De Bodhisattvas =

han_shan and shi_de (bodhisattvas) (fl. 627-649)

Bodhisattva Han Shan

“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.

Bodhisattva Shi De

“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.

“I hold to the principle of the buddha-mind. It is fortunate to meet with men of tao, so I have made this eulogy.”

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

I realize for the first time that the sun has risen.

Han Shan

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,

Till the green grass grows between my feet

And the red dust settles on my head,

And the men of the world, thinking me dead,

Come with offerings of wine and fruit to lay by my corpse.

han_shan (Watson, tr. p. 114)

1) chinese: han_shan , shi_de , 4) Alternate translations of their names: cold_mountain and Pick Up.

btts_references: uw 139-141; vbs #27 p. 1, #17, p. 37, #28, p. 1, #60 (“Poetry of shi_de” by James M. Hargett), #200, p. 11.

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Fair Use Bibliographic Sources

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;

NOTE: Numerous corrections and enhancements have been made under shastra_tradition and ”fair_use” by an anonymous buddhist_monk redactor (Compiler) of this Online buddhist_encyclopedia Compilation)

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