Baizhang Huaihai

Baizhang Huaihai (chinesisch 百丈懷海, Pinyin Bǎizhàng Huáihái, W.-G. Pai-chang Huai-hai; japanisch Hyakujō Ekai, * 720; † 814) war ein chinesischer Zen-Meister (Chan) zur Zeit der Tang-Dynastie. Er stand in der Dharma-Tradition von Mazu Daoyi. Zu seinen Schülern gehörten Huangbo Xiyun, Linji Yixuan und Zhenzhou Puhua.

Mönchsregel

Die Tradition schreibt Baizhang die Einführung von Regeln für chinesische Zen-Mönche zu, die Reinen Regeln von Baizhang (chinesisch 百丈清規, Pinyin Bǎizhàng qīngguī, W.-G. Pai-chang ch'ing-kuei,[1][2]koreanisch 백장청규[3]). Die Regel bestand aus einer Abwandlung des Vinayapitaka und wurde zuerst im Kloster Ta-chih shou-sheng ch'an-ssu (Dazhi Shousheng Chan-si; Jp. Daichijusho-zenji) angewendet, welches Baizhang gegründet hatte. Leider ist kein Text überliefert.[4] Die Innovation bestand vor allem in einer Meditationshalle, die später typisch für die Schule des Chán werden sollte:

„Während den Zeiten der asketischen Praxis schliefen die Mönche auf derselben Strohmatte, auf der sie auch zur Meditation saßen und auf der sie, nach einem genau festgelegten Ritual, ihre Mahlzeiten einnahmen. Sowohl diese Praxis, die Pai-chang formulierte, als auch die Architektur des Klosters wurden das Modell für spätere Zen-Klöster.“[5]

Nach anderen Ansichten wurden die Regeln viel später entwickelt. So schätzen es unter anderen Taixu und Hsu Yun ein.[6][7]

Da die Zen-Mönche Ackerbau betrieben, konnten sie die Große Buddhistenverfolgung unter Tang Wuzong leichter überstehen als andere Schulen, die stärker auf Almosen angewiesen waren. Die Regeln werden auch heute noch in vielen Zen-Klöstern angewendet. Zu ihrem Bestand gehört unter anderem das berühmte Wort „Ein Tag ohne Arbeit ist ein Tag ohne Essen.“ (一日不做一日不食).

Lehren

Baizhangs Lehren und Aussprüche wurden von Thomas Cleary übersetzt in Sayings and Doings of Pai-Chang.[8] Man schreibt Baizhang auch das Gong an Wilder Fuchs zu.[9]

Einzelnachweise

《百丈清规》初探
不立佛殿，唯樹法堂－－唐代叢林的生活規範 & Dumoulin 2005a: 170.
백장청규
Poceski 2010: 19.
During periods of ascetic practice the monks would sleep on the same straw mat on which they sat in meditation and on which, according to defined ritual, they took their meals. Both the lifestyle Pai-chang spelled out as well as the architectural form of his monastery became models for later Zen monasteries. Dumoulin 2005a: 171.
论人间佛教的现代品格
虛雲和尚法彙—規約
Cleary 1978.
Every time Baizhang, Zen Master Dahui, gave a dharma talk, a certain old man would come to listen. He usually left after the talk, but one day he remained. Baizhang asked, "Who is there?" The man said, "I am not actually a human being. I lived and taught on this mountain at the time of Kashyapa Buddha. One day a student asked me, 'Does a person who practices with great devotion still fall into cause and effect?' I said to him, 'No, such a person doesn't.' Because I said this I was reborn as a wild fox for five hundred lifetimes. Reverend master, please say a turning word for me and free me from this wild fox body." Then he asked Baizhang, "Does a person who practices with great devotion still fall into cause and effect?" Baizhang said, "Don't ignore cause and effect." Immediately the man had great realization. Bowing, he said, "I am now liberated from the body of a wild fox. I will stay in the mountain behind the monastery. Master, could you perform the usual services for a deceased monk for me?" Baizhang asked the head of the monks' hall to inform the assembly that funeral services for a monk would be held after the midday meal. The monks asked one another, "What's going on? Everyone is well; there is no one sick in the Nirvana Hall." After their meal, Baizhang led the assembly to a large rock behind the monastery and showed them a dead fox at the rock's base. Following the customary procedure, they cremated the body. That evening during his lecture in the dharma hall Baizhang talked about what had happened that day. Huangbo asked him, "A teacher of old gave a wrong answer and became a wild fox for five hundred lifetimes. What if he hadn't given a wrong answer?" Baizhang said, "Come closer and I will tell you." Huangbo went closer and slapped Baizhang's face. Laughing, Baizhang clapped his hands and said, "I thought it was only barbarians who had unusual beards. But you too have an unusual beard!" Kazuaki Tanahashi (hg.): Enlightenment Unfolds: The Essential Teachings of Zen Master Dōgen, Boston: Shambhala Publications 1999: 263-64.

Literatur

Heinrich Dumoulin: Zen Buddhism: A History. Volume 1: India and China. World Wisdom Books 2005a. ISBN 9780941532891.
Shōhei Ichimura: The Baizhang Zen monastic regulations. Berkeley, CA: Numata Center for Buddhist Translation and Research 2006. ISBN 1-886439-25-7.
Mario Poceski: Monastic Innovator, Iconoclast, and Teacher of Doctrine: The Varied Images of chan Master Baizhang. In: Steven Heine; Dale S. Wright (hgg.), Zen Masters., Oxford University Press 2010.
Yifa: The Origins of Buddhist Monastic Codes in China: An Annotated Translation and Study of the Chanyuan qinggui. Honolulu: University of Hawai'i Press 2004. Review by Jiang Wu

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[1] 《百丈清规》初探

[2] 不立佛殿，唯樹法堂－－唐代叢林的生活規範 & Dumoulin 2005a: 170.

[3] 백장청규

[4] Poceski 2010: 19.

[5] During periods of ascetic practice the monks would sleep on the same straw mat on which they sat in meditation and on which, according to defined ritual, they took their meals. Both the lifestyle Pai-chang spelled out as well as the architectural form of his monastery became models for later Zen monasteries. Dumoulin 2005a: 171.

[6] 论人间佛教的现代品格

[7] 虛雲和尚法彙—規約

[8] Cleary 1978.

[9] Every time Baizhang, Zen Master Dahui, gave a dharma talk, a certain old man would come to listen. He usually left after the talk, but one day he remained. Baizhang asked, "Who is there?" The man said, "I am not actually a human being. I lived and taught on this mountain at the time of Kashyapa Buddha. One day a student asked me, 'Does a person who practices with great devotion still fall into cause and effect?' I said to him, 'No, such a person doesn't.' Because I said this I was reborn as a wild fox for five hundred lifetimes. Reverend master, please say a turning word for me and free me from this wild fox body." Then he asked Baizhang, "Does a person who practices with great devotion still fall into cause and effect?" Baizhang said, "Don't ignore cause and effect." Immediately the man had great realization. Bowing, he said, "I am now liberated from the body of a wild fox. I will stay in the mountain behind the monastery. Master, could you perform the usual services for a deceased monk for me?" Baizhang asked the head of the monks' hall to inform the assembly that funeral services for a monk would be held after the midday meal. The monks asked one another, "What's going on? Everyone is well; there is no one sick in the Nirvana Hall." After their meal, Baizhang led the assembly to a large rock behind the monastery and showed them a dead fox at the rock's base. Following the customary procedure, they cremated the body. That evening during his lecture in the dharma hall Baizhang talked about what had happened that day. Huangbo asked him, "A teacher of old gave a wrong answer and became a wild fox for five hundred lifetimes. What if he hadn't given a wrong answer?" Baizhang said, "Come closer and I will tell you." Huangbo went closer and slapped Baizhang's face. Laughing, Baizhang clapped his hands and said, "I thought it was only barbarians who had unusual beards. But you too have an unusual beard!" Kazuaki Tanahashi (hg.): Enlightenment Unfolds: The Essential Teachings of Zen Master Dōgen, Boston: Shambhala Publications 1999: 263-64.