Zen Philosophy Symbol Chapter 8 The Untwo Methods of Zen Philosophy
Zen Buddhism uses the only method to transcend all oppositions, to understand the mind and see the nature, to return to the pure and pure heart, and to fully see the true face.The only methods symbolizing Zen philosophy are mainly composed of images such as non-duality, non-duality of dirt and purity, non-duality of life and death, non-duality of pointing to the moon, and non-duality of form and emptiness.
1. They are not different from each other
《The Lotus Sutra's Conveniences: The Buddha's seeds originate from cause and effect.The theory of dependent origination is one of the most valuable parts of Buddhism.Volume 47 of the "Miscellaneous Agama Sutra": If this exists, then that exists; if this is born, then that is born; if this is not, then that is not, and if this is destroyed, then that is destroyed.This is a precise expression of the Buddhist theory of dependent origination.Fate refers to the universal connection and conditions between things.Everything is in causal connection, and develops and disappears based on certain conditions and interactions, without the nature of being fixed and independent.Various things arise due to the combination of causes and conditions, and they disappear and wither when they are separated.All dharmas are born from causes and all dharmas are destroyed from causes and conditions.Everything in the world is formed by the combination of causes and conditions. If this exists, then that exists, and this is born.
Modern physics provides scientific evidence for the theory of dependent origination.According to Capra's "Modern Physics and Oriental Mysticism", the principle of wave-particle duality in quantum mechanics points out that there is an uncontrollable interaction between measuring instruments and microscopic objects. Scientists cannot play the role of independent objective observers, but are involved in the world he observes.John Weller regards this kind of observer intervention as the most important feature of quantum theory, and advocates the use of participants instead of observers.In his famous book "Description of Atomism and Nature", Bohr proposed that the new situation in physics once reminded us so strongly of an ancient truth: in the great drama of survival, we are both audiences and actors.The principle of the boot loop hypothesis points out that in atomic and subatomic science, the existence of elementary particles is impossible. It is a process of interconnectedness rather than an object, and each particle is composed of all other particles.Boot loop philosophy sees the universe as a dynamic network of things that are interconnected.Bo? Mother said:
People are led to a new concept of the inseparable whole, which negates the classical concept of independent existence that can decompose and isolate the world. We reverse the usual classical concept, which believes that the independent components of the world are basic reality, and that various systems are only specific, accidental forms and combinations of these parts.We should say that the indivisible quantum nature of the entire universe is a basic reality, and the part with relatively independent behavior is only a specific, accidental form in this whole."Modern Physics and Oriental Mysticism" page 109, Sichuan People's Publishing House, 1983 edition.
Modern astrophysics and cosmology also show us from a macroscopic perspective that objects are not separate entities from each other, but are inseparably associated with their environment.Astronomer Fred Hoyle pointed out: The latest developments in cosmology clearly point out that our daily conditions cannot exist without the distant parts of the universe. If we leave the distant parts of the universe, then our concepts of space and geometry are completely wrong.Our daily experience, even in the smallest detail, is so closely linked to the large-scale nature of the universe that it is simply impossible to imagine that the two can be separated.Same as page 172 above.
Mr. Ye Jiaying believes that the phenomenon of induction between people and things is due to the existence of the great life in the universe:
The most important or basic reason for this kind of induction between human heart and external objects is, I think it is the common sense of life.In the universe, there seems to be a great existence in the dark.In the biological world, birds singing, flowers blooming, grass growing, and warblers flying are certainly manifestations of life; even the clouds, water flowing, dew condensed, and frost falling in the non-biological world, all give people a feeling of life.This great life is so vast and so complex that it is so colorful that it is so colorful that it is so colorful that it leads to all the things.And among these thousands of ends and all things, there is a harmonious harmony and integrity.There is this life in me, and there is also this life in things.Therefore, we can often gain a common sense of life among the various things that are different from each other.Ye Jiaying's "Jialing's Poetry Collection" page 276, 1984 edition by Zhonghua Book Company.
This kind of life feeling makes man and nature become an inseparable whole, penetrate and absorb each other, and blend in with each other.
Everything is caused by fate, and sound is no exception.Volume 4 of the "Lingyun Sutra" says: It is like a zither, zither, pipa. Even if there is a wonderful sound, it will never be able to be released without a wonderful finger.This is a description of the cause and condition that scholars need to be enlightened and need to be purified in their own mind and guidance from their masters.Su Shi's "Inscription on Shen Junqin" also borrowed this phrase to express his understanding of the harmony of sounds:
If there is a sound of the piano on the piano, why not sound when placed in the box?If the voice is on your finger, why not listen to your finger? Volume 47 of Su Shi’s Poems
Only strings cannot make sound, and only fingers cannot make sound.The sound of the piano is generated by the interaction between the fingers and the strings.Wei Yingwu's "Listen to the Jialing River Water to the Deep Master" also said: The nature of water comes from quiet clouds, and the original silent stones.How do you rush each other and thunder turn into an empty mountain? Volume 187 of "Complete Tang Poetry" expresses the same Zen experience: water and stones are originally quiet, but due to the height of the terrain, the rivers and waters are thrust into stones, which makes the sound come true.If there is no synthesis of causes and conditions between water and stones, the sound of water will not be produced.All things in the world are like this.
The typical symbol of mutual inconsistentness is that Zhang Gong is drunk and Li Gong is drunk: Zhang Gong is drunk and Li Gong is drunk. This is a folk song during the reign of Empress Wu. Volume 878 of "Complete Tang Poems" is included in this. The original note: Zhang Gong is a brother of Yi.Mr. Li refers to Li.Volume 872 of the same book contains the anonymous "Singing in the Song": Zhang Gong was drunk and Li Gong was drunk, Sheng Liu gave birth to his son Zheng Jiulian.This term is widely cited by Zen Forest.
Mr. Li was drunk on the street, so Mr. Zhang naturally ate wine."Continuation of Ancients" Volume 3 "White Clouds"
Dongshengsenzhou is riding, and Nanzhanbuzhou is driving.Volume 2 of "Yuanwulu"
Dongshengsinzhou archery, Xiquyeni Zhongduo.Same as Volume 7
The big statue of Jiazhou eats coptis chinensis, and the iron cow in Shaanxi Province is full of bitter taste."Dahui Lu" Volume 21
The big statue in Jiazhou took a punch, and the iron cow in Shaanxi Province broke its horns.Quotes from the Mian's
Jiazhou is a big statue that eats a lot of salt, and Shaanxi iron cows are thirsty.Same as above
Talking in Tokyo, and promised in Xijing.Volume 26 of "Auntun Su" "All Review"
Clouds rise in the south mountain and rain in the north mountain."Five Lamps" Volume 12 "True"
Sitting in the Silla Kingdom, playing drums in the Tang Kingdom.Volume 6 of "The Ancient Zun Su" "Tao Trace"
It must be noted that these Zen words can also be used as symbols of a harmonious state and also have the characteristics of intuitive images. The connotations of self and others are overlapping, the mutual integration of the three are combined.Whether it is a representation of the unity of self and others or the image of harmony and mutual restraint, it is beyond logical thinking."Five Lamps" Volume 20 "Fa Zhong": Mr. Zhang was drunk and Mr. Li was drunk. I thought about it carefully and was incredible."The Compendium of the Five Principles" says: Just like Mr. Zhang is drunk when he drinks, Mr. Li is drunk, first three, second three, six six thirty-six, his words are unintentional.You can observe all the non-dual methods in this way.
2. Dirt and cleanness are not two
The non-duality of dirt and purity includes the elimination of relative consciousness of dirt and purity, as well as the elimination of relative consciousness such as profit, decline, destruction, praise, praise, ridicule, suffering, and happiness.The experience of the inability to blow the eight winds of Zen Buddhism is based on the realization of the non-duality of dirt and purity.
1.Dirt and clean
All distinctions such as dirt and purity come from one's own mind. If the discrimination and treatment of the mind are eliminated, then all opposition and the confusion they bring to people will disappear and dissolve.In the note of "The Vimalakirti Sutra" by Master Kumarajiva, it is like washing dirty things, and it is only when the dirty things are completely removed that they can be said to be clean.Purity vs. dirt.Since it is already pure, it does not exist.Zen enlightenment intuition transforms this gradual process of purity from filth and purity without existence into an intuitive realization of the non-duality of purity and dirt.Zen Buddhism often uses impure things to describe the pure Dharma body, so as to break the dual concepts of purity and impurity of scholars and obtain the experience of purity and filth.When answering what is a pure Dharma body, the Zen master symbolizes it with the image of cutting off the pure thought: such as: maggots in the shit, the head is out of the "Transhu" Volume 15 "Si Ming", toad songs and worms are the same as in the first volume 19 "Xuanna", thick "Five Lanterns" Volume 7 "Teacher's Preparation", toilet pits are the same as in the first volume 11 "Return to the Province", eyes are full of dust, same as in the first volume 15 "Guangzuo", maggots in the sauce jar "Gu Zunsu" Volume 38 "Shouchu", village songs and club dances, scabies dogs and pigs are pure in the pure body "Song of the Gu" Volume 33 Xiuyan Rui Song.Bai Juyi asked Master Weikuan how to cultivate his body and nature. The Zen Master precepts that the mind is not damaged, so why should I repair it? Regardless of whether it is pure or dirty, no thoughts arise. Bai Juyi was still confused and asked again, "There is no defilement, but why can't pure thoughts arise?" Weikuan said: "As a person's eyes, nothing can be stopped."Even if gold shavings are precious, they are also a disease in the eyes."Traveling the Lamp" Volume 7 "Weikuan"
2.The eight winds remain unmoved
《The Awakening of Faith in the Awakening of Faith in the Mahayana through the five zodiac signs of giving, precept, patience, advancement, and contemplation. The teaching of the Door should also endure the benefits, decline, criticize the suffering and happiness.The eight winds are eight obstacles that shake people's hearts: benefits, decline, destruction, praise, praise, ridicule, suffering, and happiness.It is in line with one's own will or is not in line with one's own will or your own will or your own will or your own will or your own will be depressed or praised, or praised in person. It is a trouble or pain or happiness, and happiness in body and mind. These eight things can incite people's hearts, so they are called the Eight Winds.The eight winds can be roughly divided into two categories: purity and filth.If the eight winds cannot blow, they will not be affected by these eight obstacles.
Zen's transcendence of the eight winds is the transcendence of the non-dual Dharma-like system based on the Prajna Emptiness View.Zen Buddhism believes that the Eight Winds can best temper their temperament."The Supreme Treatise": The five desires are color, sound, smell, taste and touch, and the eight winds are profit, decline, destruction, praise, praise, ridicule, suffering, and joy. This is where the practitioners temper their Buddha nature.Zen Buddhism highly appreciates the state of practice where the eight winds are not moving: those who are calm have no intention to the environment and the eight winds cannot move.The eight winds are profit, decline, destruction, praise, praise, ridicule, suffering, and happiness, and are called the eight winds.If you obtain such concentration, even if you are an ordinary person, you will enter the Buddha's position.The volume of "The Essentials of Enlightenment and Enlightenment of the Tao" is safe and sound, and the eight winds remain unmoved."Yongjia Collection" discusses the five desires and eight winds, not bound by seeing, hearing, feeling, and knowing, and not being deceived by all realms. It is naturally full of supernatural powers and uses, and is a person who is liberated.Volume 14 of "The Collection of Zutangs" "Huaihai" creates many metaphors to symbolize the realm of enlightenment of the eight winds.
Wuluo Rock: Hanshan has no leaking rock, and its rock is very important.The eight winds cannot blow, and the wonderful things are passed down by all eternal people.Volume 806 of "Complete Tang Poetry" Hanshan Poems Eight Winds Can't Blow, and the Eternal Town is Always.The 19th chapter of "Conjunction Relic" Zen writers often say that the eight winds cannot blow the moon in the sky, which means that the original heart, which is as crystal clear as the moon, is not moved by the eight winds.Huang Tingjian's "Book of the Book of the Past Zen Master Cuiyan": The eight winds can move, and the daily use of "Complete Song Poems" is Volume 998, which is a turn of words after Hanshanzi's poem, saying that even if you encounter the eight winds, you are not infected by it, which is a higher transcendence state.
Zhenbao Mountain: If the eight winds cannot blow, it is Zhenbao Mountain."The Best"
Not tied to the boat: Being aware of the heart is not the heart or the intention, and the eight winds are hurting the force and will not be sad.With the wind, there is no place for you, and you will be free and untied.Volume 3 of "Shan Hui Records"
The wind passes in his ears: profit, decline, destruction, praise, praise, ridicule, suffering, and joy. The eight winds are the masters, just like the wind passes in his ears.Article 33 of "Concentrated Record"
The blind man sees things: During the two and six hours, he faces the five desires and eight winds, just like the blind man sees things.Volume 2 of "Fa Changyu"
Ancestor Lamp: Question: What is the ancestral lamp? The master said: The eight winds cannot be blown away."Transferring the Lamp" Volume 23 "Henglong"
Reputation and criticism are a representative pair of the Eight Winds, and are sometimes explained separately."The Buddha's Kingdom of Vimalakirti": It is like Sumeru, and it is kind to be good or bad.The eight methods translated by Xuanzang are like the King of Mountains.Based on the Prajna view of emptiness, Zen Buddhism advocates that the right to criticize and criticize: if the mind corresponds to emptiness, then ridicule and praise, why worry and joy? If the body corresponds to emptiness, then cut the incense and paint the knife, why not be bitter or happy? If the "Yongjia Collection" follows his slander, let others not be wrong, and burns the sky and is exhausted.I smelled like drinking nectar, and it was instantly filled with incredible effects."Song of Enlightenment" has a clear path of life and death, and is not surprised by the criticism of praise and criticism."The Drafting" Volume 4 of "Fa Rong" is empty, and the vertical and horizontal are just right.Volume 19 of "Five Lamps" "Shouxun"
The equality of enemies and relatives is also an enlightenment based on the perspective of Prajna Emptiness.Volume 3 of the Nirvana Sutra: If one person uses a knife to harm the Buddha, another person will hold it □Tantu Buddha, if the Buddha has an equal mind in these two things.Volume 19: Seeing that gold and earth are equal, the knife breaks the right and left and chews sandalwood, there is no difference between the two of them.If you treat your enemies and relatives, your heart will be completely different. This teacher is truly a good doctor in the world.Equality of enemies and relatives is also the basic principle of Zen: if wisdom is perfect, the noise and silence are the same; if sadness is great, the enemies and relatives are all saved. If those who are free from enemies and seek relatives are disgusted, they are happy."Yongjia Collection" chooses birth, death, and chooses enemies, relatives, hates, and love, and is also called evil thoughts.The essence of Zen in Volume 1 of "The Essence of Enlightenment and Enlightenment of the Tao" is nothing but right or wrong.If you give up your enemies, you will not be angry or happy."Preface to the Collection of Zen Sources" Volume 1 The body and mind are like illusions, and there are no resentment and relatives in your eyes.Volume 2 of "Quotes of Mr. Pang" is isolated and generous in samadhi, and the concept of "sacrificing enemies and relatives" is similar to the concept of "sacrificing enemies and relatives"."Quotes on Mingjue" Volume 6: Tu Cuo and other things are flat and forgetful."The Ancient Zunsu" Volume 30 "Qingyuan" It is said that Shun is more and more, and good and evil can always be harmonious.Tu Chu has no anger and joy, only Amitabha.In the volume of "Fenyang Lu", Zen heart lets the eyebrows jealous, and the Buddha said that resentment is a relative.When I return home in a rain hat and smoke, I have no love or anger with others.Su Manshu's "Send the Touching Master"
3. Life and death are the same
The indifferent state of life and death is manifested in Zen's perception of the sameness of life and death, as well as the indifferent state of afflictions, bodhi and bondage.Bodhi and liberation are to life, just as afflictions and restraints are to death.
1.Life and death are revealed
《The Shurangama Sutra's scrutiny on life and death is full of philosophical thoughts and poetic emotions has profoundly influenced the Zen view of life and death.Manjushri asked An Tizhe what the meaning of a girl is? The girl said: If you know clearly that the four relationships of earth, water, fire, wind have never been satisfied, and can be harmonious and follow their needs, this is the meaning of a child.The wife said: What is the meaning of death? The woman said: If you know clearly that the four relationships of earth, water, fire, wind have never been satisfied, and you can be separated and follow what you want, this is the meaning of death.Volume 2 of "Five Lamps" Han Shanzi's poem:
If you want to know the likeness of life and death, you will compare ice and water.When water is formed, it becomes ice, and ice disappears and returns to water.If you are dead, you will be born, and you will be born and die again.Ice and water do not hurt each other, life and death are both beautiful."Complete Tang Poetry" Volume 806
This poem vividly expresses the Zen view of life and death.Life and death are one of the hands and feet, just like water freezing into ice, ice melting into water: life and death are like day and night, no strangers.If we use Taoism, how can we achieve life and death? If we make life and death acquaintance, we will be far away from Taoism."Five Lamps" Volume 20 "Ge Tan" is like wearing a shirt, and death is like taking off his pants.Volume 13 of "Yuanwulu" Faming quoted Liu Yong's poems as farewell: Where can I wake up from drinking tonight? The morning breeze and waning moon on the willow bank.Volume 16 of "Five Lamps" "Fa Ming" Ziyi replied when she went to the place after her death: I want to know where I am going, and willows in the southeast, west and northwest willows are formed.The same as in Volume 8 of the previous volume 8 of "Ziyi", the willows, the bright moon, the gurgling water, and the breeze are all manifestations of the universe's Dharma nature, and the individual assimilates with the universe in the form of death.Zhihui's dying verse:
I have a house where my parents repair the cover.I have lived there for 80 years and have been damaged recently.I planned to move to my residence early, and there was a love and hatred.When he destroys it, there will be no obstacles to each other."Traveling the Lamp" Volume 20 "Zhihui"
The poem means that a person's body is like a house, built by his parents.I have lived in it for more than 80 years. My house has aging and my body has become old. I wanted to change to a new place to avoid death. But this is a taboo of having something to hate, love, love, love, life, hate, and death. It is better to let it be natural. When the house collapses, my body and life will naturally end. I have nothing to do with this house.Becoming and deteriorating is the law of nature. Love and hate death are contrary to the great way.Zenists are optimistic and open-minded about death and are willing to do whatever they want.Mazu was incompatible, and the monk asked about his condition. Mazu said: Sun-faced Buddha, Moon-faced Buddha.The Zen monk's song:
The willows in the east street drag on the smoke and the peach blossoms in the west alleys reflect red.Looking around, I look at the lack of it, and I give it to the spring breeze for a moment.Volume 9 of "Song of the Ancients" Buddha's Diligence Prayer
She smiles in the cinnabar mirror and sleeps in the white jade plate.It is generally rare to share life, and you can be reunited in a place of reunion.Same as above, Buddha nature sings
The sun is a red cinnabar mirror, and the moon is a bright white jade plate.The world presents a mist and transforms the world. Inside, the lyrical subject is both Mazu and the creator who praises the ancients, looking around and lingering.Although this scene is rare in this body, he is not lonely and sad, but smiling, sleeping with his feet, and being at ease every minute. He neither sighs about the fragility of individual life nor sad about the shortness of natural life. Instead, he just integrates himself into the scenery in front of him, appreciates its vitality and beauty, observes the natural scenery with the eyes of nature, divides the natural pictures into the spring breeze, and sublimates the realm of life to the clear state of bright wind and clear moon.Since dancing to three stages, Papai Yuanlai has always sang "Praise to the Ancient" Volume 9 of the Buddha's Lamp Xun. Once he has realized the sun and the moon, every minute and every second of his life is full of poetry and painting.This is Mazu's poetic insight into life and death.
The phenomenon of life changes and thanks is that the clouds scatter and the water flows in the quiet of the world. The yellow chrysanthemums are competing for spring. Volume 3 of "Song of the Ancient" is self-satisfied. After the rain scatters, the clouds are harvested, and the dozens of peaks are the same as the top, and the endless life and death. The moon is on the green mountains and jade balls are the same as the top. Jian Weng Jingsong. Although the individual life has moved and thanks, its nature is clear and clear, exquisite and beautiful.All in death, all in life, all in life, all in life are the same as the previous volume 29 Songs of the Mountain Gao. As long as you grasp the present situation, make the decision everywhere, life is the same as the entire time, and death is the same as the entire time. When life and death come, you can meet tea and eat. When you meet the five lamps, you can escape from life and death. The green mountains are still moving, and the floating clouds are in the same as the previous volume 2. Free at all times, peaceful everywhere, the sun is facing the moon, and the moon is combined into one:
When the clouds open, the empty space will be wider, and when the leaves fall, they will return to their roots.Looking back at the smoke waves, the fisherman sings over the distant village.Volume 7 Song Yuan Yue Song of Song of Song Yuan
The cold moon lingers on the distant peaks, and the flat lake is covered with light.Fisherman's song startled the egrets on the sandbank and flew into the reeds and disappeared.Same as Volume 30 Danxia Chunsong
Huineng warned his disciples about returning to the roots and getting the order. The monk asked how the two rats were invading the vines, and Long Ya said: Do you still see the Nong family? These two poems chanted the case of returning to the roots and getting the order and the two rats were invading the vines."The Vimalakirti Sutra": This body is like a well, forced by the old man.Note from Kumarajiva: Rotten grass is the root of life.The two rats of black and white are the white sun and the black moon.Honey drops are the five desires.Those who get honey and forget fear are the ones that are the ones who get the five desires and do not fear suffering.The two rats invade the vines, which is a metaphor for the sun and the moon to fight, and life and death come.The previous poem uses the floating clouds to disperse the clear blue sky, and the leaves fall and return to the wind to their original roots, symbolizing the completion of life.The scene of vast smoke and swaying fisherman's songs is also reflected in the free and peaceful and peaceful moment of returning to silence.The later poem uses the clear scenery of the moonlight and lake lights, symbolizing the spotless true state of life.The genus stays in the sandbank, which is a metaphor for the purity of the Zen realm of life.The egret was startled by the fisherman's song and flew into the reed flowers, which symbolizes the natural relocation of life. When life is naturally dispersed, the individual's self-nature and the universe's Dharma nature are integrated, and the phenomenon and the essence are boundless.In the poem, the bright moon, the light, the egrets and the reed flowers merge into the clarity that is thoroughly clear, full of vitality, and vividly conveys Zen's understanding of the profound and unobstructed life.
2.Troubles are Bodhi
《Vimalakirti Sutra Buddha's and Taoisms: Lotus is born from fire, which is rare.In the desire to meditate, the rare existence is the same.All kinds of troubles such as greed, hatred and ignorance in the world are like fire, and the bright and crystal enlightened heart is a lotus.Lotus does not grow on plateau land, but in humid places, and emerges from mud without staining, so it is often used as a symbol of pure heart.Obtaining liberation from worldly afflictions is the birth of lotus in fire, which reflects the idea that all afflictions in the Vimalakirti Sutra are Buddha seeds.Bodhi is to eliminate the troubles of the world and achieve the wisdom of Nirvana.To achieve Bodhi, one must experience countless troubles.The more troubles you have, the greater the motivation for transformation.After the waves are calm, it becomes water, and after the troubles are relieved, it becomes Buddha.It is precisely because of the troubles of life and death that Buddhism comes into being.Vimalakirti helps pedestrians on the street, induces children in schools, and even goes to brothels, hotels and casinos to preach the harm of greed, so that those who go astray can re-establish legitimate belief in life and realize enlightenment in troubles.A letter to the lay Buddhist Huike talked about his experience of practicing: Shadow starts from form, sound comes from sound.If you abandon the shadow and work, you will not recognize the shadow as the source of the shadow; if you stop the sound, you will not know that the sound is the root of the sound.Eliminate troubles and seek Nirvana, which is a metaphor for removing the form and seeking shadow; leaving sentient beings and seeking Buddhahood, which is a metaphor for searching for sound and seeking sound."The Lamp" Volume 3 of "The Layman Xiang" abandons shadow and uses the "Zhuangzi Fisherman" text: Some people fear shadows and hate footprints, want to get rid of it and run wildly. The farther they run, the more footprints they run, and the faster they run, the tighter the shadows follow.He thought the speed was not fast enough, so he ran and finally tried his best to die.Little did I know that when I arrived in a dark place, the shadows naturally disappeared, and when I stopped, my footprints naturally disappeared.Abandoning shadow and exhausting one's body is the ultimate ignorance.Troubles are like bodies, and enlightenment is like shadows.In the journey of life, troubles and enlightenment are inseparable.As long as the opposite is eliminated, the place where you go is a cool and beautiful place.Volume 14 of "The Book of Perfect Worship": A lay Bodhisattva practices becoming a monk, like a lotus emerging from fire.The reputation, position, power, power, and spirit are difficult to subdue, and the fire house is troubled and tormented, and there are many emotions.
The lotus in fire is novel and unique in metaphors, and has become a familiar classic for Zen monks and poets, such as Yongjia Xuanjue's "Song of Enlightenment": In the desire to move through Zen, the lotus in fire will never be damaged.Bai Juyi's "Xinchang Xinju Books": The true meaning of the lotus in the fire.Volume 442 of the "Complete Tang Poetry" by Mr. Pang: If you can achieve this, it is called the lotus in fire."Quotes of Mr. Pang" Volume 2 Xuedou "Sengbao": The forest is a guest outside the world, and the world can be regarded as a lotus in the fire."Quotes of Mingjue" Volume 6 grams "Dayiliao": Open a list and display a bowl, one by one, the lotus in the fire.Volume 45 of "Gu Zunsu" "Kewen" and "Sending the Tao Yan Sha Mi": Climbing up the birds step by step, and developing the lotus in the fire.The same as Su Shi's "Lu Lian'an": It is strange that flowers grow on the land, but now there are lotus in the fire."Su Shi's Poem Collection" Volume 48 Zhang Lei "Send to Ma Quanyu from the Sea to Chu": The young layman Zheng'an Zen, and the Dharma was passed down from the disciple of Huai Gong.The gold mine has been removed from the dust, so why not leave the lotus in the fire of desire?"Full Song Poems" Volume 1169: "Shi Yun Cong Shi Shu": Only Quan Frost is the last one, but the lotus in the fire is not in the same fire.The same as in Volume 919 Zu Xin's "Answer to Mr. Huang Huicheng": The moonlight at the end of the water is not the night, and the lotus in the fire has already flowed into spring."The Four Masters of Huanglong"
However, the above mentioned still contains traces of transcending away from troubles and towards Bodhi.Judging from the non-dual method of Prajna emptiness, the essence of afflictions is Bodhi.Zhiche reads the Nirvana Sutra and does not know the meaning of impermanence. Please ask Huineng for advice.Huineng said: Impermanence is Buddha nature.Volume 5 of "Zhiche" Buddhism is to free people from impermanence and enter Nirvana by realizing Buddha nature.Huineng pointed out that true Nirvana is nothing more than a true understanding of impermanence.Only by liberating yourself from the Nirvana that transcends impermanence, completely returning to the impermanent world from Nirvana, and living in the pain of the impermanent world, can you achieve true Nirvana.Such a nirvana is not a nirvana that is opposite to, associated with, and subject to impermanence, but a nirvana that transcends impermanence and permanence. Page 59 of "Zen and Western Thoughts".
The Former Method combines the heat and annoyance of the world with the coolness of the world.Zen Buddhism points out that when it is hot, you don’t have to go to the cool mountains and rivers, but avoid it in the pot of soup and stoves, because the sufferings there cannot be reached "Chuan Lantern" Volume 13 "Huixia".In the hot summer, you can hide in the pot and charcoal and completely assimilate with the heat and annoyance, and then you can realize the awareness of heat and annoyance.Bai Juyi's "Hot Topics of the Master Hengji Shadow Hall":
Everyone escapes the summer and walks like crazy, and the only Zen master does not leave the room.But the Zen room is not hot enough? But the mind can be calm and the body will be cool.Volume 438 of "Complete Tang Poetry"
He is also good at defining this meaning.Du Xunhe's "Summer Inscription on Wukong's Garden" says:
I closed my door and put on a sackcloth, and I had no pine and bamboo shade in the room.There is no need for mountains and rivers to calm down, but the fire in my heart will be cool.Volume 693 of "Complete Tang Poetry"
In the hottest days of the year, the Zen master closed his door and practiced Zen in a house covered with pine and bamboo, but it was refreshing and cool.It can be seen that meditation does not necessarily mean to reach a quiet and shady place. As long as you eliminate the heart, the coolness of your body is no problem.To destroy the relative concept is to destroy the relative concept in the heart.Fire refers to worldly troubles.Escape from troubles cannot solve the problem. Only by experiencing deep into troubles can one achieve enlightenment of troubles.Happiness and happiness are psychological phenomena. If the opposition between suffering and happiness is resolved, the psychology will be peaceful.Therefore, when scholars ask Dongshan how to avoid troubles, Dongshan says that when heat is hot, the heat kills the charlatan, allowing him to get cool in the heat.
3.All bondage is caused by the heart
Bodhi arises from bondage, and liberation is Bodhi.The "Lingyun Sutra" and the "Vimalamus Sutra" both promote the purpose of tying away from the same origin.Volume 5 of the "Lingyun Sutra": Roots and dust are of the same origin, and they are bound and free from the same vein."The Vimalakirti Sutra Entering the Non-Dual Dharma Chapter": If there is bondage, there is a solution. If there is no bondage, who can seek solution? Bondage and escape are the same as one mind, and it is yourself who binds yourself.Daoxin asked Sengcan to point out the way to liberation for himself. Sengcan asked: Who tied you up? Daoxin said that no one tied you up. Sengcan said, since no one tied you up, you have been liberated, why do you still ask for the method of liberation? Daoxin said that it was a great enlightenment.People with sudden enlightenment are well aware of the indifference of bondage and liberation, and will not seek other liberation and Pure Land.The monk asked Xiqian what liberation was. Xiqian asked back: Who is bound to you? The monk did not understand, and asked again: What is the Pure Land? Xiqian asked back again: Who is dirty? Volume 14 of "Chuan Lamp" instructed scholars to realize that the bondage and liberation are bound to escape and that the pure and dirty are bound to be clean.At the same time, Zen Buddhism put forward the concept of self-binding to warn scholars: the six dusts are not evil, but also the same as enlightenment.The wise do nothing, and the foolish do nothing."Inscription of Faith" brings joy when it comes to love, and anger when it goes against love.The cover is deep, entangled and bound by itself, and there is no liberation.Volume 12 of "Five Lamps" "Fa Zhao" is natural, so why should you bind yourself?Volume 45 of "Gu Zunsu" "Kewen" does nothing and falls into the deep pit of liberation.If you practice diligently, you will be tied up without a rope."Such Gu" Volume 6 "Guang Jianying" is a worldly wisdom and eloquence, and is entangled and bound by oneself.Volume 16 of "Yuanwulu": Get rid of your choices and love and hate, only man is bound by himself, not by heaven.Huang Tingjian's "Miscellaneous Words to Luo Maoheng"
4. The moon is not two
The Moon-Buer is a distinctive Zen view of language.There are two main levels: first, forgetting your finger when you see the moon. Zen Buddhism uses rich symbols to criticize those who are stalemate in language and writing; second, it is silent, showing words in silence, and showing words in silence.Zen Buddhism also points out that transcending the distinction between pointing to the moon, through unique linguistic expression, the profound and wonderful state of Zen can also be conveyed.
1.Forget your fingers when you see the moon
Buddhism uses metaphors for language and characters, and uses the moon to describe the true meaning of Buddhism.Volume 4 of the Lankavatara Sutra: It is like a foolish person who points to the moon, but he points to the moon or not.Those who are calculating about their names will not see my true meaning.Volume 2 of the "Lingyun Sutra": It is like a person pointing his hand to the moon to show his hand.If that person points, he should look at the moon.If you look at the fingers again and think it is the body of the moon, this person will not only lose the moon wheel, but also lose the fingers.Why? Because the mark is the bright moon."The Sutra of Perfect Enlightenment": Practicing the Tara teachings is like marking the moon's finger.If you see the moon again, you will know what you are targeting, it will not be the moon after all.The same is true for all the Tathagata's various words and teachings to Bodhisattvas.Volume 9 of "The Great Wisdom Treatise": It is like a person pointing to the moon to show confusion, and the confusing person looks at the finger but not the moon.What people say: I point to the moon with my fingers, so that you know it, why do you just look at the fingers but not the moon? This is the same, the words are the meaning of the words, but the words are not the meaning.If you stick to language and words and cannot understand your mind and nature, you will recognize the point as the moon.If you summarize the Zen view of language in two words, it means referring to the moon.Zen Buddhism uses a white cloud to reach the mouth of the valley, and how many return birds are lost in their nests at night symbolize the home of language barriers: if the speech is not separated from the nest, how can it be entangled? A cloud reaches the mouth of the valley, and how many people are lost."Five Lamps" Volume 12 "Wen Yue"
Regarding stalemate language, Zen Buddhism uses the metaphor of entering the sea to count sand, saying that food is not enough, and flies are drilled into window paper."Song of Enlightenment": If you don't know how to separate names and appearances, you will be trapped by yourself when you enter the sea and count the sand.Analyzing and identifying the terms of Buddhist scriptures is like counting the number of sand at the beach. It has no benefit to you except for causing fatigue and trouble.Buddhism is profound and unpredictable, with many names and appearances, as vast as the sea.If you do not realize the nature of the mind and keep a close eye on the famous and entangled words and sentences, you cannot do without the distinction between consciousness and choices, just like counting sand in the sea: counting sand in the sea, you will be at your own expense.Grinding bricks as mirrors is a waste of effort."The Four Masters of Huanglong Recording Huanglong South"
Saying that food is not enough is Zen's criticism of the stalemate Buddha's words but cannot personally prove it.Volume 1 of the "Lingyun Sutra": Even if you hear a lot, if you do not practice, you will not hear it.Just like people say that food can never be full.There is no shortcut to enlightenment of Zen, and you have to rely on your own personal experience.If you stick to your name and appearance and do not experience the practice in reality, it will be of no benefit to yourself."Avatamsaka Sutra Bodhisattva's Questions": It is like a poor person who counts other treasures day and night, but he will not have a penny of money, and he will be the same as it is when he hears too much.If you only rely on listening to and reading scriptures, without personally verifying them, then the doctrines and terms in the Buddhist scriptures are nothing more than other people's treasures: if people say food, they will never be full.Even if you say full verbally, why should you fight for hunger in your intestines? Volume 12 of "Gu Zunsu" Hanshan's poem: "Since you are not full, you are not free from clothes, and you are not free from cold when you say you are tired.Eat enough and eat to avoid cold.Volume 806 of "Complete Tang Poetry" is like sitting by a rice basket and talking about food. You will never be full, so you won't kiss you.Volume 34 of "Qingyuan" People in the world recite Prajna all day long, but do not recognize Prajna of one's own nature, just like saying that they cannot eat enough."Platform Sutra Prajna Chapter" The three vehicles and twelve parts of the teachings, and they also talk about food and show them to people.Since he said that the food should be tasted by himself."Biographies of Monks in Zen Forest" Volume 23 "Ancestral Heart"
Zen Buddhism does not establish words and criticizes those who have been in poverty for many years and have been experiencing scriptures. It is like a bee who does not go out of the main door, but it just drills into the window paper to ask for it: if you refuse to go out of the empty door, you will be crazy if you throw it into the window.When will the old paper come out after a hundred years? Volume 4 of "Five Lamps"
Han Lu's pursuit of pieces, hunting dogs, waiting for rabbits, carving boats and seeking swords, and hunting water and fishing are Zen's criticisms of those who are bound by language and words but do not understand the meaning.Volume 25 of the Nirvana Sutra: All ordinary people only observe the fruit, not the cause and condition, just like a dog chasing a piece, not the person.An ignorant person sees the result but does not seek the cause, just like a dog chasing a stone.A rabbit was standing across the ancient road, and the eagle was captured alive when it saw it.Later, the hunting dog was unspiritual and searched for the old place with dry stakes.The meaning of the volume of "The Record of the Forest" is like a lively rabbit. The eagle will capture it alive at first sight.A person without spirituality is like a hunting dog who only knows how to wait for a rabbit.Zen uses vivid metaphors to mock the dull people literally circle, but they do not know that when they are entangled in these sentences, the meaning they express has long disappeared:
The Yanping sword has become a dragon, but there are still people who carve a boat to ask for the sword."Traveling the Lamp" Volume 24 "Smart"
Without carving a boat and remembering the sword, the sail has passed Dongting Lake.Volume 20 "Song of the Ancients" Chun'an Jingsong."The Ancient Zunsu" Volume 47 "Yunmen Song of the Ancient": Those who laugh at the waves and leave swords are merely remembering the time when carving the boat."Continued Gu" Volume 5 "Mu Anyong": Smiling the swordsman of Bo Xin, merely remembering the marks of the boat.
The three-foot waves are high and the fish turns into a dragon, and the foolish people are still in the pond water at night.The 7th chapter of Xuedou Song of "Biyan Record"
The girl has returned to the sky, and the dailang is still guarding the empty room.Volume 21 of "The Ancient Zunsu" "Fayan".Volume 10 of "Song of the Ancients": The beautiful girl has returned to the sky, and the dagger is still guarding the cold furnace.Volume 39: The beauty girl has returned to the sky, and the dagger is still living by the fire.Volume 12 Tu Du Ce Song: Du Yu returned with a shout, and the daisy man was still guarding the garden.
The foolish child deliberately stopped crying money, and the good horse chased the wind and looked at the shadow and whipped.Volume 14 of "Song of the Ancients" in Tiantong Jue Song
The ancient glass palace illuminates the moon, and Han Lukong laughs at the top of the steps.Article 43 of "Biyan Record".Volume 36 of "Song Gu" Dun'an's Song: The biting teacher turned around quickly, don't learn from Han Lu and still follow the pieces.Volume 33: The Elephant of Niu You: It’s a pity that Han Lu is helpless, and the Moon in the Sky is resentful.
There is no oil in the sand to be sad, Cuiyan chews rice and feeds the baby."Biography of Monk Treasure in Zen Forest" Volume 16 "Shouzhi"."Song Gu" Volume 35: Stone Window Song: "It's so unlimited that I haven't returned to the guest, and it's really pitiful to ask for oil in the sand.
The kite penetrates the sky and passes through the clouds, and the pedestrians are in the air to guide the way.Volume 8 of "Song of the Ancients" Buddha's Diligence Praise
The wind and moon are waiting for people, and the cool rabbit is gradually fading away from the grass."Dongshan Wuben Lu"."The Ancient Zunsu" Volume 41 "Wen Yue": Poor people who are waiting for the endless lineage, sitting alone facing the thousand peaks.Volume 42 "Kewen": I'm busy with idle things under the moon, but I'm afraid I'll waste my whole life.Volume 47 "Song of the Cloud Gate": How many people in the world are waiting for you, and you want to hit the moon in the sky."The Four Masters of Huanglong Recording Huanglong Nan": I am still unknown, and I am waiting for the rabbit to tell you.
I am pitiful and infinitely searching for soundtracks, and I do not recommend antelope when hanging their horns.Volume 22 of "Song of the Ancients"
Carving boats and seeking swords, storing water and fish, dailang guarding himself, Han Lu searching for pieces, hunting dogs, seeking oil in the sand, waiting for rabbits, as well as drumming strings, holding columns and bathing, nailing piles, and putting cables on the boat are all symbols of Zen for sticking language and words, but not being able to understand the meaning expressed by language.
When you see the moon, please wait and see the pointer, and go home and ask for your journey.When you return to your spiritual home, you don’t need to explore the journey; when you have seen the real moon, you don’t need to read the fingers "Da Hui Lu" Volume 20.Those who have arrived on the shore need to be in love with the raft, and those who have not passed it need a boat."Five Lamps" Volume 4 "Zhengyuan" Zen criticism was stalemate, emphasizing that before reading the scriptures and listening to the Dharma, one should directly assume: do not recognize the true nature from the title of the scriptures, and ask the body of the Dharma King.If you have not opened the Brahma clan, you should go away and be a person who walks through the movements.Volume 4 of "Song Gu" Juean Xiang Song Zen Buddhism also swept it as you say, pointing out that if the envoy recommends it before the words, it is still a concealed covert; if the proficiency in the sentence is, it is impossible to avoid being crazy about the way of seeing it."Biography of Monk Treasure in Zen Forest" Volume 3 "Yan Zhuo".Volume 11 of "Dahui Lu": The previous words are recommended to the world, and the next sentence is to follow the road.Volume 5 of "The Buddha's Light": Let the envoy recommend it before he can write a cake to fill his hunger.Proficient in the sentence, nailing piles and rowing the oars.Volume 3 of "Song Gu" covers the room and opens the verse: I have recommended it before I have already mentioned it, and it is clear that the kite has passed through Liaodong.The essence is nothing more than to make people understand the meaning of words.Zen Buddhism advocates the current understanding of the lion biting people and forgetting his fingers when he sees the moon: the master suddenly bites people, and the mad dogs all follow one by one.Volume 12 of "Five Lamps" "Hui Su" requires that the teacher bites people, and do not learn from Han Lu to piece by piece.Same as Volume 20, "Magic Weapon"
In order to deal with the loss of scholars' obsession with language, Zen masters use exquisite and transparent language when preaching. This is the antelope hanging horns: If I go to the east and west, you will look for words and sentences one by one.I am like an antelope hanging its horns, where do you imitate it? Volume 16 of "Chuan Lantern"The same book volume 17 "Daoying": A good hunting dog only finds traces. Suddenly, I met an antelope hanging on its horns, and I didn't know the traces.Legend has it that antelope stays overnight, with horns hanging on trees, without touching the ground, and the hunting dogs are nowhere to be found.The phoenix soars into the sky without leaving any traces; the antelope hangs its horns, how can it be found? Volume 14 of "Five Lamps" "Yiqing" This wonderful metaphor was used by Yan Yu of the Song Dynasty to discuss poetry. He praised the works of Wang Wei, Meng Haoran and others in the prosperous Tang Dynasty, saying that their antelope hangs its horns, and there is no trace to be found. They use the exquisite scene and the near meaning and far meaning as the best in the poem.The sentence of antelope hanging horns is a living sentence, that is, a sentence that goes beyond logical thinking, has a blocked meaning, and is meaningless.Zen Buddhism calls sentences that can be understood through logical thinking to be called dead sentences: there are words in the words as dead sentences, and there are words in the words as living sentences.Volume 38 of "Gu Zunsu" "Zhouchu" Zen Buddhism advocates not talking about dead sentences: only by talking about living sentences, do not talk about dead sentences.I recommend it in a living sentence, and I will never be stagnant.A dust and a Buddha's kingdom, a leaf and a Sakyamuni are dead sentences; a blink of an eyebrow and a finger upwards, a dead sentence; a mountain, river and earth, there is no mistake, it is a dead sentence.Volume 15 of "Five Lamps" can be recommended in the living sentence "The Secret of Restoration" and will never forget it; the dead sentence can be recommended in the self-rescue.The 20th chapter of "Biyan Lu" is just like a person who writes a living sentence now? Is it true that it is the mind and Buddha, is it true that it is the living sentence? Is it true that it is the mind and Buddha, is it true that it is the living sentence? Is it true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is true that it is not true that it is not true.But all languages are dead sentences.Volume 11 of "Yuanwulu"
2.Silent
《Zhao's Treatise on Nirvana's Anonymous Treatise: Sakyamuni's concealment in Moge, and Jing's name Dukou is at Viaya.Subhuti advocates that there is no saying to reveal the truth, and that the Buddhist teachings can hear the rain.These are all principles that are controlled by the gods, so they use their mouths to silently. How can they say that there is no argument? What is argument cannot be said.The Buddha preached in the Kingdom of Magata, and sentient beings refused to follow it. The Buddha then sat in the stone chamber for three months, not allowing all humans and gods to enter the chamber. The "Essential Sutra of All Buddhas".Jingming Dukou means Vimo silently.The Vimalakirti Sutra speaks the method of indifferent and unparalleled insults, and wins the infinite yearning of Zen with its incredible Prajna.Zen cannot be spoken, and the language and words are all empty, so Sakyamuni concealed the room and was named Dukou.Subhuti was sitting in the rock chamber, and Indra was admiring.When the Zen master opened the class, he reminded him to know clearly and not to think about the Zen strategy of "Xu Gu" Volume 6 "Chui'an Qi" and his words and deeds, it is difficult to find the Zen strategy of "Xu Tang Lu" Volume 1, he often cited these four sentences: Asking questions and answers only makes the words more complicated, and the way is far away.Therefore, Shakyamuni has the key to extinguish the world, and he still hides the room from Mo Qi; the word "Pure name" is still arguing with the heavens, and he still speaks with Viaya.Volume 13 of "Suoqing" "Shaoqing" Since the true nature is unspeakable, when scholars ask questions about what is the purpose of the West, Zen masters often express their position of not saying it out loud: when a ox is born, he will tell you the way to "Chuan Lamp" Volume 14 of "Weiyan", when the cave water flows backwards, he will tell you the same as Volume 17 of "Ju Dun", when a certain tongue is rotten, he will show his position of "Zen Master Tong".
The true nature of the self is beyond thought. What can be expressed in words has long become conceptualized and objectified, and is no longer Zen.The monk asked the master to remove the upper and lower levels and asked the master to speak. Zen Master Dafeng said that I was wrong when I spoke. The monk praised him as a scholar. The master said that he was a disciple and said that he died today. "Transferring the Lamp" Volume 12 "Great Compassion".The upper and lower are the methods of understanding relatives, and as soon as you open your mouth, it falls into relatives, so great compassion points out that the opening is wrong.But when he said the wrong sentence when he said the words, he was wrong, and he did not remove the upper and lower parts.The scholar immediately seized the handle, and made it clear and the real suppression, and the great sorrow had to admit that he was at a disadvantage.The mouth is the door to disaster, and the tongue is the axe to cut the body.Volume 40 of "Song of the Ancients" compassionately and deeply chant the true nature of the true nature cannot be expressed in words and words. Once the language falls, it violates the complete collection of the true nature. The best way at this time is naturally to do so.
Although cloaking the room and saying "Dukou" has become a paradigm for Zen Buddhism to forget words, we must not stick to it, otherwise it will become a new concept of thinking.In order to avoid attachment, Zen Buddhism can sweep it as you say and eliminate it: Sakyamuni covers the room, and the transgressions are endless.Viadu's words cannot save yourself.Volume 18 of "Five Lamps" "Shouzhuo" Jing's name is Dukou at Via, and Shakyamuni conceals the room at Moge.It's like covering the ears and stealing the bell, and it's impossible to avoid the secret of heaven.Same as Volume 20 of the previous volume "Falun Zhong" Sakyamuni's concealment of the room has already been involved in traditional lyrics; the lay Buddhists are silent, but they have become more and more talked about."The Ancient Zunsu" Volume 11 "Chu Yuan" Zen Buddhism even advocated: Sakyamuni's room was hidden in Mozai, and he wanted to hide it.Jingming Dukou is called Dukou and Via, and there are many kudzu vines.Volume 5 of "The Buddha's Light" "Shaya's concealment of the room in Mojie, and the secret of heaven has been revealed.Jingming Dukou is called Dukou and is specially rapped.In the same volume 3 as in Volume 3, "Baoping Yong", all of which reflect the Zen monk's skillful and wonderful use of language.
Not establishing words is just one aspect.Zen cannot be said, and it must be said.Regarding the view that Zen Buddhism repeatedly emphasizes transcendence of language and characters, modern scholars' discussions on the role of language may be used as a reference:
From Saussure and Wittgenstein to Contemporary Literature Theory, Linguistics in the Twentieth Century ***The characteristic is to recognize that meaning is not only something expressed or reflected in a certain language: meaning is actually created by language.We do not first have meaning or experience, and then start putting words on it; we can have meaning and experience simply because we have a language to accommodate experience.Moreover, this means that our experience as individuals is ultimately social, because it is impossible to have such a thing as a private language. Imaging a language is imagining a complete social life.In contrast, phenomenology wants to keep some pure inner experiences uninfected by language.But without the concept of language at the control of others, how can a person see something clearly? Realizing that language raises a serious problem to his theory, Husserl tried to get rid of this dilemma by imagining a language that would be a pure expression of consciousness.This attempt is doomed to fail: the only language that can be imagined will be a completely lonely, inner language that will not represent anything.Intelrey Gelton's "Theory of Western Literature in the Twentieth Century" page 68, Shaanxi Normal University Press, 1987 edition.
Language is the home of existence This is Heidegger's famous saying, that is, language is existence.Language is a gift given to people, but this gift is different from ordinary gifts. The gift here is inseparable from the gift.When words and things are not separated, language becomes the real language.Today’s fellow Taoist believe in “Existentialist Aesthetics”, page 34, Liaoning People’s Publishing House, 1987 edition.
Sure, Husserl proposed to put the world in brackets; but on the other hand, as Merleau Phenomenity said in his preface to Perception, it is Husserl who reminds us to pay attention to the fact that this bracket is ultimately impossible, and that all our concepts are buried in the soil called prejudice, and that is our living world.Meirang Wall's "Philosophy of Existence" page 11, Sanlian Bookstore 1987 edition.
You cannot be bound by language and writing, nor can you abandon language and writing. If you understand that not establishing words is abandoning words and sitting silently as Zen, you will become the mute sheep "Zutang Shiyuan" Volume 5, which Zen Buddhism ridiculed."Biyan Lu" Preface to the Old Man of the Three Sects: In ancient times, those who do not have words and do not have words can truly understand words.It has made everyone resolve major events when rolling the curtain, hearing the board, raising their fingers, and touching their feet. How can they write? Since they picked up the flower and smiled, they were only after the door pole fell down.It cannot be passed on without words, and it cannot be abandoned.On the one hand, Zen Buddhism does not establish words, but on the other hand, it also connects with a lane and carriage: if you also sing the sect, it is like a sleeping speech.Although this is the case, the officials cannot allow needles, and they have an affair with horses. They put a line of veins and there is a place where there is a vine.Volume 25 of "Gu Zunsu" "Shouzhi" However, Zen Buddhism has special requirements for connecting with the language of machine, which is the words of locking the mouth, sentence without sentence, and sentence closing the tongue that Zen monks enjoy talking about. It does not involve lips kissing, but the rhyme comes from the sky:
Three inches cannot be matched with drum rhyme, and the mute man interprets the wooden man song."Transferring the Lamp" Volume 23 "Xuanquan II"
The music of the stringless zither is the world of quicksand, and the clear sound is the same as the vast thousand machines."Five Lamps" Volume 13 "Xianyun"
The Hu Zuo does not violate the palace and Shangqu, and the jade flute is blown outside when it is horizontal.Volume 17 Danxia Chun Song
The wooden chicken crows on the midnight night, and the straw dog barks on the sky."Transferring the Lamp" Volume 13 "Yan Zhao"
Wooden man sings a song of Ba, stone man sings a song of snow.Volume 2 of "Picking Pearls and Jades in Eight Directions"
The stone cow roars long outside the vacuum, and the moon hides in the mountains when the horse neighs."Traveling the Lamp" Volume 4 "Chonghui"
5. The color and emptiness are not two
The unity of form and emptiness mainly refers to the Zen perception of true emptiness and wonderful existence.Applying this insight into practice is the unity of saints and ordinary people and compassion and wisdom.
1.The wonderful existence of vacuum
《Heart Sutra: Form is emptiness, emptiness is form.The same is true for feeling, thinking, action and consciousness.Whether material phenomena are equivalent to form or spiritual phenomena, feeling, thinking, action and consciousness, they are all laws born from causes and conditions, and there is no fixed and unchanging self-nature, and the essence is emptiness.If you think that you have real self-nature, it is a false distinction.Modern physics has achieved the same understanding from a scientific perspective.Einstein pointed out that mass and energy are interchangeable.Where a large amount of energy is concentrated is an object, and where a small amount of energy is concentrated becomes a field.Therefore, the space of matter and field is not completely different, but the same thing is just manifested in another form.Quantum field theory proves that the field exists at all times and is everywhere. It can never be removed and is the carrier of all material phenomena.The virtual particles can be produced by themselves from the void and then disappear into the void.The virtual particles and the void are essentially dynamic relationships. The void is the emptiness with life, the emptiness with endless generation and annihilation.
Color and emptiness cannot be completely separated, just as matter and field space cannot be separated.Being paranoid about color can easily flow into pragmatism; being eliminated by color casting consciousness may also fall into obsession with emptiness and easily becoming nihilistic.Although all dharmas are illusory, they are the only true nature.The truth of the true nature is free from all the appearances seen by the delusion, so it is true emptiness.One of the three views on the Dharma Realm of the "Avatamsaka Sutra" is the view of true emptiness.The true emptiness of observing all dharmas is empty.However, the view of emptiness in the true emptiness is not an empty emptiness, nor is it an empty emptiness that is free from form. It is to observe color is not a real color, and the body is a true emptiness. Observation of emptiness is not an empty emptiness, and the body is an illusory color, so as to achieve the state of true emptiness, wonderful existence and unobstructed existence.The laws born from causes and conditions have no real nature, like dreams and illusions, so all conditioned laws are empty and empty. This method of observing things is called the view of emptiness in nature, and Zen also has this understanding.Why do you need to wait for the scattered peony poems to fall before you know emptiness? This is an image expression of the body and emptiness.
Zen Buddhism only recognizes the illusion of emptiness and vacuum like water, moon, mirror and flower, but does not recognize the turtle hair, rabbit horn-like emptiness.In Buddhism, form and emptiness are words with the same meaning, so you should not be obsessed with either.The Inscription of Faith says: To eliminate whether there is anything or not, to turn from emptiness to emptiness.When the mind is relieved, it is buried by the fallacy of existence because of attachment to existence; when the mind is interested in emptiness, emptiness has become a concept and is no longer emptiness.Turn emptiness into a name and appearance. Not only is emptiness not empty, it is easier to make people feel attached than existence.As long as you regard empty as another concept opposite to existence, it is associated with existence and thus no longer a vacuum.The monk asked Damei what it meant to come from the west. Damei said that it was unintentional to come from the west. Qi An commented: One coffin, two dead men."Five Lamps" Volume 3 "Qi'an" criticizes the two people for living in the destruction.Zen people do not lie in life and death, and they do not enter Nirvana by compassion.The monk asked what Zen is, Baiyan said: Ancient tombs are not for homes.The same as Volume 6 of the previous volume 6, "Hundred Yans", the ancient tomb is the silence of life, while the family is the leaping of one's nature.Destruction is not compatible with vitality.
The dead tree dragon roar is a vivid symbol of Zen's wonderful use of self-nature.The monk asked what to do, Xiangyan said: The dragon roared in the dead tree.The monk was puzzled, Xiang Yan said: The eyes in the skull."Chuan Lantern" Volume 11 "Zhi Xian" The dragon roar in the dead wood symbolizes the extinction of all delusions. When he dies, he will come over and get great freedom.The eyes in the skull symbolize the survival of death.The great way cannot be understood by discriminating consciousness. Only by cutting off the distinction between emotions and consciousness can we obtain new life like the skull.The monk asked Shi Shuang what the dragon roared in the dead wood, and Shi Shuang said: I still have joy.When asked again what was the eyes in the skull, Shi Shuang said: I still have consciousness.And he wrote a verse: The dead wood and dragon roared, and the skull had no consciousness and had the first light.In the same as Volume 17, "Benji", only those who die in the dead can survive, eliminate false thoughts, and completely abandon relative knowledge, which can lead to the awakening of Prajna wisdom.When practicing to the point of dead trees and skulls, the delusions are eliminated. At the same time, skulls have no joy and consciousness, and the liveliness of the dead trees roar "Five Lamps" Volume 14 of "Hui Lan" can be presented.
Zen Buddhism also uses stone girls to give birth to a baby and revealing pillars to symbolize the wonderful use of true resurrection.Dao Kai contains the words "Five Lamps" Volume 14 of "Dao Kai".The "Vimalamus Sutra" uses the metaphor of the existence of a stone girl, like a turtle hair and a rabbit's horn.Volume 25 of the Mahayana Sutra: It is like a stone girl who has no child in her original form. Even if she has added her skills, she cannot obtain her.Taoist calligraphy borrows stone girls to symbolize the self-nature without any distinction.Caodong Sect uses black to show its integrity, and night is also a symbol of its original state. The symbol of birth comes from all things with no different origins.A stone girl is an original state of not thinking about good or evil, and giving birth is a vibrant lifestyle: I wish the girl with yellow plum stone to give birth to a child and the mother of the child to be reunited; the iron cow in the small room is hornless, and the water plants are always sweet."Chuan Lantern" Volume 17 "Wen Zhuan" monk asked where the chaos had not yet been separated, and Zhiqin said: It's like a dew pillar being pregnant.The same as in Volume 11 of the previous volume, "Zhiqin", there is no difference in chaos without distinction, and the dew pillar is pregnant, which symbolizes the indiscriminate everything.The monk asked Jiashan Shanhui: What is the Jiashan realm? Shanhui said: Apes hugged their son and returned to the green peaks, and birds sang and flowers fell in front of the green rocks.In the same as Volume 15 of "Shanhui", the Qingshan represents the ontology, the ape represents the phenomenon, the ape holds the son and returns to the green mountain, pointing out that there is entering the sky, taking it back to the body, and experiencing it into the sky; the blue rock represents the empty world of the body, and the birds singing and falling flowers represent the wonderful existence of the phenomenon.When birds sing, flowers fall in front of the green rock, they come out of the empty space and come into existence, and they act according to the body.Baizhangduan wrote a verse saying: The clouds do not love the green mountains, and the mirror does not cover the beauty and ugly things.Before the gates of hell, they become a stalemate.Volume 3 of "Eyes of Human and Heaven" represents the realm of form, and green mountains represent the realm of space.If Zen practitioners practice effectively, they will realize emptiness without being able to stay empty, and will return to the opportunity to use it, follow the world and follow the circumstances, and benefit life. They will not love the green mountains.When you enter the world with the circumstances, it is like a mirror reflecting the objects, and you will know clearly without any distinction.By achieving this level of kung fu, you can achieve the state of liberation and freedom through the gates of hell that are free from love.Zen Master Baizhangduan wrote a verse to talk about his understanding of noble destiny: Put on a ragged shirt and take off his mother's pants.The letter walked into the weeds and forgot the road to Chang'an.The same as above, the realization of emptiness but not dwelling on emptiness, and the use of the world and follow the world, is to take off the Dharma and hold on to the Buddha's view, not hang on the original clothes, take off my mother's pants, throw away the deserted grass, go out of the empty space, go into existence, be in harmony with the light and dust, contact things and benefit lives, and forget the Chang'an Road, which is a symbol of the emptiness world.
The monk asked the dragon: What is the solid Dharma body that is corrupted? Dragon clouds: The flowers in the mountains are blooming like brocade, and the water in the stream is as clear as blue.Volume 8 of "Five Lamps" "Zhi Hong" The flowers on the mountain are constantly withering and blooming, as beautiful as brocade; the seemingly still stream water, although in fact it is flowing, the surface of the stream will never change.To regard the mountain flower stream water as a solid Dharma body, one must have a pair of wisdom eyes of the middle way.The middle way is an impartial view and method that is separated from both sides.The Madhyamaka School of Madhyamaka and the Three Chinese Thesaurus both advocated the Eight Unfaithful Meaning.Nagarjuna's "The Chapter on the Constant View of Causes and Relationships": It is neither born nor destroyed, it is not constant, it is neither the same nor different, it is neither coming nor going.It means that all things in the universe are gathered and dispersed by causes and conditions, and such phenomena as birth, death, and death, and eternity occur. In fact, there is no birth, no death.If you think there is birth and death, you will be biased.Leaving these two sides, saying that one is neither born nor destroyed is the middle way.The dragon's answer pointed out that although the tangible thing will disappear, the unchanging truth is not elsewhere, but in the constant disappearance.The monk regards the short-lived physical body and the eternal Dharma body as two parts. The dragon's answer shows that the physical body is not unavailable. The body of the mountain flower and stream water is the reality, which symbolizes the false and harmonious body of the five aggregates, which is the indestructible Dharma body of Vajra.The mountain flowers are like brocade, the stream water is like blue, and the Dharma body that is unchanging is reflected in the changing mountain flowers and stream water. This is the experience of the Zen enlightenment that is permanent and unrestrained to the changing places of all trees. "Transferring the Lamp" Volume 10 "The Great Maple".At this time, the confrontation between reality, phenomenon, individual, transient and ideal, ontology, universal and eternal can be eliminated:
The flowers in the mountains are like brocade and the spring is long, and the water in the stream is as blue as blue.Walk deep into the white clouds, and you must know that there is a different cave in the sky.Volume 35: "Song of the Ancients" by Buddha's Diligence
The mountain flowers are like brocade water and blue, highlighting the universe without revealing their faces.I once walked on the road by Wuling Stream, and the spring scenery in the cave was different from the world.Same as above, no accurate model
The mountains are like brocades, the streams are like blue, and the beautiful phenomenal world is also the ontology world. Here we cannot force the corruption and solidity, shortness and eternity, and phenomena and ontology.Because in the depths of the peach blossom, they are one and two, two and one.True strength is the sturdy strength beyond the confrontation with the short term.
Zen Buddhism recognizes it in the transformation and does not change, and has its classic origins."Raise of Light" says: The law has no future, no movement and no movement.If so, the spiral of mist and swaying on the mountain, the sun and moon calendar, the rivers compete, and the wild horses float and drum without flowing.Volume 46 of "Au Zunsu" "Huijue" Vajra Prajna is not taken from appearance, it is still motionless. In the vast world of phenomena, it is adapted to the opportunity and is convenient to move without losing the tranquility of the mind.With this quiet and peaceful Vajra wisdom eye, you can see everything in the vast world. Although everything changes continuously, its essence is still unmoving; the Vimalakirti Sutra says: If you don’t come, you will see you without seeing the appearance.Although there is a future, not a future; Sengzhao's "Theory of Things Not Moving" also had a profound impact on Zen Buddhism.In order to eliminate the discontinuity of scholars, Zen often uses the change of form to force scholars to realize the principle of inactivity. When answering what is the meaning of non-relocation or non-relocation, it uses the image of change: the falling flowers follow the flowing water, the lonely Cen on the bright moon "Chuan Lantern" Volume 17 "Zen Master Tong", the rivers compete, the sun and the moon flow in the same as the first volume 25 "Xuan Ze", a wild bird flew from the east to the west Volume 4 "Congshen", spring, summer, autumn and winter Volume 10 "Liang Kuang", summer, cold and cold are the same as the first volume 10 "Vishu", the bright moon grows in the east, and the golden crow falls in the west Volume 13 "Pu Man".
Zen enlightenment is the state of emptiness and brightness, not the emptiness of dead trees and cold ash.The reason why Dead Wood Zen is scolded is that it can die but not live.Zen Buddhism believes that after eliminating false thoughts, the wonderful uses of the true mind must be displayed, otherwise it will be stagnant and silent.Don’t sit deep in the white clouds, and don’t kill people with cold ash.Volume 8 of "Auspicious Sutra" To prove the emptiness of Buddhism, it is necessary to prevent it from becoming empty of dead trees and cold ashes.Even if you meditate deep in the white clouds, your heart will feel as cold ashes, and this cold ashes can still kill people.The original meaning of simmering is to bury things in a pile of hot ash and roast them. The cold ash is simmering people, which means sitting in meditation and only the heart is as cold as ash, which means walking into the side door and left path.Vacuum is the touch of life with dead trees blooming with flowers and spring, and it is the atmosphere of kites flying and fish leaping in the water.
《Volume 12 of the Great Wisdom Theory: Like the rabbit's horns and turtle's hair, it is also famous but not real.A turtle has no hair and a rabbit has no horns. The turtle hair and a rabbit's horns represent things that do not exist or impossible things, that is, empty.But the emptiness of Zen is not a stubborn emptiness with nothing, but a true emptiness, just as the existence of Zen is not real but wonderful existence.True emptiness is wonderful existence.If you are addicted to the empty space, you will fall into stagnant water.Dead water is rotten water. Zen Buddhism uses a metaphor for destroying emptiness and stubborn emptiness: Dead water does not hide dragons.If it is a living dragon, it must go to the vast and vast white waves.The 20th chapter of "Biyan Lu" If you are truly a Taoist stream, you must be separated from love and have a different life, and you will never make plans in the stagnant water.Volume 14 of "Yuanwulu" Some people say that drowsiness and distraction are like difficult to remove, so they stop worrying about shutting down the machine, and their dry hearts are dead, and they sit on the cushion, like a pile of rotten wood.Suddenly forgetting the four elements, the empty six emotions, and thinking that they are the ultimate. These are called liberation from the deep pit and soaking in stagnant water.Volume 1 of "Zhongfeng Guanglu" may be hidden and avoid shadows, suppress the thoughts, and do not do anything to seek corresponding results. Those who do not know that it is a deep pit and stagnant water, but lead him to sit in a broken cushion. Zhaozhou does not use his mind to do anything, so as not to think, put down, and stop going to the incense burner in the ancient temple. Why not wait for the rabbit and seek fish from the tree? The same as the previous volume 4 Zen Buddhism ridicule Zen practitioners who fall in the empty and ignorant and ignorant Zen for work to guard the ancient tomb, soak in the stagnant water, and make plans in the mountain ghost cave.The ghost caves in another mountain are inevitably the elves. Volume 18 of "The Secret of the Consciousness" and the powerful refutation of the silent Zen by Dahui Zonggao is based on this reason.
The meaning of Buddhism's hollowness is illusory and unreal, and it has arisen without self-nature, and does not deny the various false appearances of existence.If you stick to emptiness and deny the false appearance, you will fall into the wrong view of stubborn emptiness.Therefore, Zen Master Fayan specifically reminds: It is necessary to achieve both emptiness and beware of emptiness.The first emptiness is a clear state of mind full of vitality; the next emptiness is a stubborn emptiness with dead wood and cold ashes, which is a taboo in Zen practice.Stubborn emptiness can suffocate people's lives and prevent true nature from exerting its lively and wonderful uses.The Zen master reminds the scholars: Don’t wait for the cold rocks and the grass is green, but the Baiyun Sect is not good."Five Lamps" Volume 14 "Ping Xuan" Shi Gong asked Xitang how to catch the void, and Xitang used his hand to rub the void.Shi Gong said that he did not know how to capture the void. Xitang asked Shi Gong how to capture it. Shi Gong grabbed Xitang's nose with force. Xitang screamed in pain. Shi Gong said: You must catch the void like this.In the same as Volume 3 of "Huizang", although the color and matter phenomenon is emptiness, if it is biased towards emptiness, it will become nihilistic.Therefore, it is necessary to have emptiness that is the color of color all the way, and to realize that emptiness without substance is the color of material phenomena. This is the true vacuum that does not deteriorate, and the true vacuum is not different in color. The same as in Volume 19 of the previous volume 19 "Wen Yan".What Xitang caught was only the stubborn emptiness and destruction emptiness like dead wood, while what Shi Gong caught was the true emptiness and wonderful existence.The function of Zen is to grasp the lively reality in life.
2.The holy and ordinary
To realize the non-dual Dharma and reach the holy realm of enlightenment is the goal pursued by many Zen practitioners.The method is integrated into the rock room in the north of Youqi Temple in Niutou Mountain. When sitting in meditation, there are many birds carrying flowers.Later, I met the Fourth Patriarch, and the birds no longer carry flowers.This case has become one of the most keen words Zen monks have to study, and there are many of them that are full of meaningful songs:
The flowers fall and bloom all the birds are sad, and the things in front of the temple are the masters.There is nowhere to be found in the peach blossoms, and a fishing straw raincoat returns lonely.Volume 8 endless verses of "Ode to Ancients"
There are no leaves between flowers before the rain, and there are no flowers at the bottom after the rain.Butterflies passed through the wall one after another, and I don’t know who the spring scenery fell.Same as the lonely peak
When Fa Rong lived alone in Niutou Mountain to practice meditation, he had forgotten his mind and mind, and had forgotten his mind to the point where he did not know that there were birds, and he did not know that there were birds or birds, so there was a strange thing about a hundred birds holding flowers.The law is integrated into the mind and forgets the self and the self. This is a profound state of concentration and a complete state of emptiness.The birds carry flowers, which is precisely because of the holy realm he reveals.But Fa Rong still has an enlightenment mind that has not been forgotten, and he only lives in the emptiness realm opposite to existence, but has not reached the emptiness realm beyond emptiness and existence. He also has the holy enforces the law, so there is such auspiciousness.The head of the ox head saw the fourth ancestor, and was in a holy state, and the spirits of the other world were envious. After seeing it, the glitz fell and there was only one truth. The leaves fell and the branches were destroyed, and the wind could not be rhyme. "Five Lamps" Volume 6 "Shan Jing".From the holy realm, returning to the normal realm, and eliminating all kinds of fate, so all birds no longer hold flowers.Lazy and fusion are normal, and hundreds of birds carry flowers and have nowhere to look for them. Volume 8 of the Tiantong Awareness Song. The Dharma is now no different from ordinary people, so even if a hundred birds carry flowers, they cannot find their traces.The righteousness of a man is determined by the poor, and the worldly feelings tend to be like a rich family who goes to the Meng'an to pray for the faith. When the law is integrated, the saints and law enforcement are enforced, the wealth is in the deep mountains and there are distant relatives, and hundreds of birds carry flowers to offer them. When he loses his holy thoughts, he is like a poor hermit, with only a few winds and moons, lonely mists, and like a man who is determined by the poor, the birds no longer carry flowers.
Zhang Shangying's poem is based on the Taoyuan Fisherman's idea.The birds carrying flowers used to cry when they saw the flowers falling and blooming, because the scenery in front of the temple is still, and the owner is no longer the master of the past. His realm is very different from before, and hundreds of birds cannot find it.The poem means that the state of the integration of the Dharma and the saints is not only unaware of the hundreds of birds, but even those who are later generations have no way to find it.Because this state is hard to come by, Zen people in later generations could only watch the fallen flowers and water like fishermen, but could not enter the Taoyuan again.The poem "Gu Fengshen" is a slight change based on Tang Dynasty quatrains.Wang Jia's "Rain Qing": I saw the stamens among the flowers before the rain, but after the rain, there were no flowers in the leaves.The butterfly flew over the wall, but suspected that the spring scenery was next door.Volume 690 of "Complete Tang Poetry" This poem conveys the feeling of not seeing the leaves between flowers and only seeing the stamens between flowers and the fullness of flowers covering the leaves.The petals bloom before the rain, which is a metaphor for the importance of the saint's attachment.The petals wither after the rain, and the metaphor for the sage has been gone.This rain is not someone else, it is the Dharma rain that the Fourth Patriarch swept away his holy attachment.After the Dharma Rong Shengling was gone, the bees and butterflies chasing the holy realm passed through the wall and searched for another petal.Although the poem is taken from predecessors, it combines the poetic environment with the public case perfectly, making the essence of the public case come to life.
When Shi Shuang moved, the crowd asked the first seat to serve as the abbot. Daoqian, who was the attendant, must understand the will of the master before he could take over as the abbot.The master said: Don’t go, stop, go, go cold and scattered land, go for a thousand years, go for a cold ashes and dry trees, go for an incense burner in the ancient temple, go for a white exercise.The rest did not ask, how to go for nothing? The head of the head said that this was just a matter of clarity, and Daoqian said that he did not understand the intention of the master.The headmaster said: But if the cigarette is broken, if you cannot go, you will not be willing to give it your intention.Then he burned the incense and the cigarette had melted before it was broken.Daoqian turned his head and said: It is not impossible to sit and stand and die, but the teacher did not dream of being there."Five Lamps" Volume 6 "Dao Qian" Even if the first director is standing and dead, he still does not understand the meaning of leaving in vain.Song of Zen Forest:
The fisherman fishes for a boat and travels through the waves.Children and grandchildren are not used to the evil wind and waves, and they don’t turn their heads when they walk into the reed flowers.Volume 27: "Song of the Ancients"
A piece of vain condenses and desolation means love, and the white clouds dissipate and colorful clouds lie across.Don’t blame the speed of greed for the speed of walking, sit and guard the cold rocks and the grass is green.Same as Yunyan Inscription
The one-colored and circumstance mentioned by the first director refers to the pure state of abandoning all filthy.Little do we know that the true one color is an equal world that transcends differences and relative concepts.Shishuang takes the roaming of thousands of waves as a matter of the same color. Such a color goes beyond thinking and distinction, and vitality comes far away.The first seat lives in the same color, and it is no longer the same color. Even if it transforms away, it is just a reed flower that walks into the same color, turning its head out, just sitting on the cold rock, grey grass green, and falling into the stubborn air.The 96th chapter of "Congyunlu" is the 96th chapter of the Tiantong Awareness: The crane in the moon nest makes a thousand-year dream, and the people in the snow house are all the same.
In contrast to the time when Niu Tou had not seen the Fourth Patriarch, and the head of the first one lived in the same color, Jingcen traveled to the mountains, did not stay in the Dharma, and did not stagnate in the empty realm, but turned around and came out of the holy realm.Jingcen's song begins to go from the grass to the mountains, and then chases the fallen flowers back. The first seat says that Jingcen is just following the spring spirit. Jingcen's answer is better than the autumn dew drops and hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hiding hidingThe monk asked what kind of things were, and Xuansha should think that I was Xie Sanlang in the first volume 7 "Shi Bei", which means that the kind things are not about the holy realm, but about the normal mind and original person. Therefore, Xuedou psalm said: I was originally a passenger on a fishing boat, and I occasionally took off my hair and wore a cassock.The ancestor Buddha could not be kept in the position of the ancestral Buddha, and he still stayed in the reed flowers at night.Volume 31 Xuedou Xian Song
It is easy to get down in the thorny forest, but it is difficult to turn around outside the curtain at night.The 89th chapter of "Congrong Lu" is filled with delusions in my heart, as if I were in a bush of thorns.It is difficult to let go of these delusions, but not the most difficult.The most difficult thing is that when the practice reaches a certain level, you will completely forget yourself and forget your body, and you will feel clear and clear in your heart, thinking that this is a complete enlightenment, but in fact it still falls into the Hinayana fruit.At this time, it is very difficult to turn around and not be attached to the pure state. What people cannot do, what others cannot tolerate, and it is very difficult to enter the vast sea of suffering to save the world and save people.Although the emptiness state is wonderful, it is not done by the Mahayana. Therefore, you must turn around and hang your hands into the air, walk to the end of the water, sit and look at the clouds to see the life of "Song of the Ancient" Volume 37.
3.Compassion, wisdom and dual fortune
《Volume 11 of the Nirvana Sutra: The world-renowned beings in the three ages, great compassion is the root of the foundation. If there is no great compassion, then they will not be called Buddha.The Buddha's unconditional sympathy for sentient beings is for great compassion without cause; the Buddha's feelings about the illness and pain of sentient beings are like physical feelings, which is for great compassion for the same body.Vimalakirti said that because all sentient beings are sick, they are also sick.When sentient beings recover from illness, their own illness will also be cured.Bodhisattvas cherish sentient beings as they cherish their children. When sentient beings get sick, the Bodhisattvas get sick, and the Bodhisattvas get sick. The Vimalakirti Sutra is more sick.Vimalakirti's words express the essence of religious experience.Some people say to Zhaozhou that Buddha is an enlightened person and a mentor to everyone, so they will naturally be free from all troubles. Zhaozhou says that Buddha has the greatest troubles because Buddha and all people have to save all sentient beings. Volume 10 of "Congshen".Hinayana only pursues personal self-liberation, and regards the ultimate goal of achieving the Arhat fruit by destroying wisdom in the ashes, so it is just a self-reliance; Mahayana is great compassion and mercy to save all sentient beings.After Zen practitioners become enlightened, they will save donkeys and horses, and they will achieve both compassion and wisdom.Compassion and wisdom are the two virtues that Buddhas and Bodhisattvas possess.Wisdom is to seek Bodhi from the highest level, which belongs to self-interest; compassion is to transform sentient beings from the lowest level, which belongs to others, and both are indispensable.If a Zen practitioner only reaches the other shore of Nirvana to overcome the shore of life and death, he is still selfish and narrow-minded, because he abandons the pain of others and only pursues personal liberation.In order to overcome the attachment to the other shore of Nirvana, we must return to the shore of life and death, and use the great compassion of the same body to free all people from the suffering of reincarnation. This is the true meaning of the life of Zen practitioners, and the unique understanding of Mahayana Buddhism that does not abide by life and death, does not abide by Nirvana, and that life and death are nirvana.As Masao Abaka said, true Nirvana is the root of compassion and wisdom, because it is completely free from the constraints of the discriminating mind and can see the uniqueness and distinction of all things without any obstacles, so it is the root of wisdom; because the enlightened person returns to the samsara and selflessly cares about the liberation of all sentient beings trapped in the flow of life and death, it is the root of compassion. Therefore, the Zen practitioner observes the form to form emptiness, and achieves great wisdom, so he does not abide by life and death; observes the form to form, and achieves great compassion, so he does not abide by Nirvana "Five Lamps" Volume 20 "Practice".
The image expression of the dual movement of compassion and wisdom is there, but I came here to fulfill the "Auntun Su" Volume 12 "Nanquan", which means that after the Zen practitioner discovers his true Buddha nature, he returns to the world to realize his great wish to save all sentient beings.The Lotus Sutra also says that Bodhisattvas will never enter the final nirvana, and they will stay among sentient beings and work to educate and enlighten them.As long as it can help sentient beings to be happy, he will never give up any suffering. This is the serene behavior of the Saha world traveling to and from eight thousand degrees.The Buddha and Bodhisattva have endless compassion and will come to the world full of suffering infinitely.Zen Buddhism opposes self-reliance and advocates actively entering the world and completing the Taoist practice in saving all living beings.Buddhism is in the world and is inseparable from worldly awareness.Looking for Bodhi after leaving the world is just like seeking the horns of a rabbit.The "Platform Sutra Prajna Chapter" leaves the world and sentient beings, and personal self-improvement is simply impossible: it is important to know that you can know it there, but you come here to do it.If this position is not worthy, you will sit in honor.Volume 14 of "Five Lamps" "Ping Xuan" Sometimes the dusty surface is at the top of Wanren Peak, and sometimes the dusty surface is at the top of Wanren Peak.The 43rd chapter of "Biyan Lu" can only truly promote Buddhism by saving all living beings in the dirty world.The gray-headed and earthy face refers to the various incarnations that are mixed with ordinary people in the form of Bodhisattvas according to circumstances.Buddhism regards the world as dirty and the world as pure, but the world and the world must be united.Sometimes the dusty surface is at the top of Wanren Peak. When you enter the world, you must have the wisdom and state of mind that can see the sky; sometimes the moony surface is at the top of Wanren Peak. When you arrive, you must have the enthusiasm and spirit of entering the world that can see the sky.After Zen masters attain enlightenment, they return to the world to save sentient beings, enter mud and water to transform and guide sentient beings, regardless of their own filth, and are in the same dust as the light: everything is free and you will be free.Hold the pig's head in hand and recite the pure precepts with your mouth.I took advantage of the lewd shop and had not paid back the debt of wine.On the crossroads, untied the cloth bag.Unlocking the cloth bag on the crossroads is a state where the enlightened person returns to the world and is free from obstacles.The verse of Zen Master Zhuxian says:
The head of a hundred-foot pole is not touching, even if you can enter it, it is not true.A hundred-foot pole must make progress, and the whole world is the whole body."Five Lamps" Volume 4 "Jingen"
The top of a hundred feet of pole is the absolute state of seeking Bodhi.To achieve a high level of enlightenment by practicing to achieve a hundred feet of pole.But when it comes to the end of the pole, it cannot stop.If you stay high in your own enlightenment, you will not be fully enlightened.Going further ahead is to go out of the empty and into existence, be in harmony with the light and dust, to meet the heaven and earth for oneself, and to integrate the eternal heart. At this time, the ten directions of the world, Langzhou Mountain, and Lizhou Water are all within the original nature of the heart.Turning from upward to downward and returning to the real world is the progress on the head of a hundred feet.Zen practitioners often say that Sakyamuni and Bodhidharma are still practicing.The road to the mountain is the road to the mountain.All scholars pursue enlightenment, but enlightenment is not the end, but a new starting point.Turning from the state of enlightenment and waving your hands is the value of Zen's life.Weishan once claimed that after his death, he went to Tan Yue's house at the foot of the mountain to work as a water buffalo. This kind of Mahayana compassion for becoming a Buddha and a ancestor in the world, and the only one in Weishan to work as a water buffalo. Volume 15 of "Song of the Ancient People" has inspired many Zen people to yearn for it.I always love that the clouds return to the evening before they merge. The distant mountains are infinitely blue and the layers of the seals of Shanghai. In the vast twilight of mountains and water, the water buffalo and cow work for mankind without regret. This is the role model for Zen practitioners to save the world.
