First, beyond the guest card as
Ordinary people are fascinated by the illusory role of mind and knowledge. They think that there is an independent me and an external environment independent of me, so the subject and object are opposites. Zen practice and enlightenment are nothing more than going beyond the opposition between subject and object and directly entering "what can we forget" or "what can we do", as Mr. Suzuki Teitaro Daisetz said: "We are all in the truth, living above the truth and inseparable from the truth." (Suzuki Teitaro Daisetz Zen Collection)
Volume 15 of Five Lights Meeting Yuan records that Yan Wen, the Zen master of Yunmen, visited Zhou Mu because his own affairs were unknown. Zhou Mu saw him coming and closed the door. Cloud Gate then closed the door, and Zhou Mu asked, "Who?" The teacher said, "A certain person." Zhou Mu asked again, "Why?" And he said, "I don't know anything about myself, so I asked the teacher for instructions." Zhou Mu opened the door and closed it at first sight, so the cloud gate was chained for three days. On the third day, Zhou Mu opened the door and Cloud Gate came in. Zhou Mu grabbed it and said, "Tao! Tao! " Yunmen thought about it, and Zhou Mu put forward a sentence, "When Qin opened, it was a drill." So he closed the door and hurt the teacher's foot, and Yunmen realized from then on. "I don't know my own business" here means that I don't understand "where life comes from and where death goes", in other words, I don't understand what it is. In his mind, or think that "true colors" are just an object, something that can be found out, but I don't know that the so-called "true colors" are me from now on. Therefore, when Cloud Gate was struggling for Tao, Zhou Mu pushed it out and closed the door and hurt his feet, so that he realized his true self because of his pain, that is, he was the one who sought Tao at the door.
In our daily life, it often happens that when we are already wearing watches, we are looking for them everywhere. In fact, watches have long been integrated with people, and we accidentally remember to put them in an antagonistic relationship between subject and object, which makes what originally belonged to us feel lost. For example, "Huang Bo Yun Xi and Monk Wan Ling Lu" said: "You eat all day, never bite a grain of rice, and never walk a piece of land all day. When you are alone, you will never leave everything and will not be confused by various situations." When we eat fruit, why not bite a grain of rice or fruit and eat it naturally? For example, Master Xuansha said, "It's just for daily use, I don't know." "I don't know" is the best. If I have a little knowledge, I will do everything possible to care, so I can't eat and wear clothes. Therefore, only "not knowing" is the kindest.
Zen masters revealed the wisdom of equality from the ocean of self-awareness and saw through the equality of all laws, so in their view, the universe has no difference between things and me, and there is no difference between inside and outside.
Second, there are more silent stories than vocal stories.
What the Tao really looks like depends on the yogi. As the saying goes, "Just drink water." . Because Tao is not an object, not a cognitive object, it can be measured rationally. From the point of view of Zen, this rational measure is the separation of emotion and knowledge, and the root of ignorance and trouble, which must be explored. Therefore, we must arouse Prajna wisdom, observe everything with Prajna wisdom, and realize that all laws are just empty. However, the great event of enlightenment is, after all, the personal experience of the Zen master, and the words of all the teachers and friends are only convenient for helping the fate. The second volume of "Five Lights Strict Unification" records that he was modest and enlightened because he didn't work hard in meditation, asked his friend Zong Yuan for help, and got involved at Zong Yuan's prompt. For example, the "Five Lights Strict System" says:
Yuan told me: ... I will do everything I can for you on the way, but there are only five things I can't do for you, so you must do it yourself. Teacher: Five things. What are they? I'm willing to listen. Yuan said: dress, eat, defecate, urinate and carry the body on the road. The teacher took the lead.
Eating and dressing is your own business, others can't help you, enlightenment must rely on your own understanding, and teachers can only guide you from the side. Similarly, the Tao cannot be explained, and only the Zen master himself can understand the origin of the heart. Xiang Yan's enlightenment of intellectual leisure also gave his teacher Weishan an opportunity not to explain. According to Volume 11 of "Record of Lights on", the spirit wanders and asks for wisdom and leisure: "Where are the obligations when parents are not born?" I have thought for a long time and stated many answers. You are not allowed to be blessed. Therefore, Ji-hyun asked Ling You to explain it to him. Ling You flatly rejected him and said, "If I have anything to say, it is my experience after all, which is not good for your understanding." Ji-hyun then went to Dangzi Valley to guard the tomb tower of Nanyang Zhong Hui Buddhism. One day, when he was sweeping the fallen leaves all over the floor, he suddenly lifted a stone and smashed it on the bamboo, making a crisp "beep". His intellectual leisure seemed to break the void, and his long-cherished delusion suddenly fell like the bottom of a bucket, and he suddenly realized. He hurried back to the hut, bathed and burned incense, and knelt down to pray at the lofty mountain where the Zen master was stationed in Wuxi: "Thank you for your kindness and compassion. The kindness of a monk transcends my biological parents. If you had spoken for me, my apprentice would not have experienced the joy personally today! " Said another song:
"Blow forget what you know, more won't be false. Move the ancient road, don't fall quietly.
There is no trace everywhere, full of pride. Only those who are proficient in everything will get on the plane. "
The world of Zen is an absolute loneliness. Where is the past time before me? Behind me, where is the next generation? Standing on a high mountain, the world is unique. This outstanding and independent world of experience cannot be taught by teachers, nor can it be explained by language. Just like we walked into the natural scenery alone and looked for a Range Rover. At this time, the mood can't be said to be joy or joy, but we are relaxed and happy, integrated with nature, forgetting everything, and even forgetting where the benefits of nature are. Because this kind of emotion gained from experience can't be guessed by what you know in your head, let alone drawn by written language.
Third, from difference to uniqueness.
Buddhism calls things in the world "dharma" because everything has its attributes, and with attributes, it becomes things in the heart. Anyone can't help following the crowd. On the one hand, he insists on his subjectivity and measures everything according to the concept of personal gain and loss. On the other hand, according to objective experience and various natural laws, the concept of public recognition is produced. The former favors me, while the latter favors law enforcement.
Therefore, the concept of right and wrong is relatively easy to break; Conceptual right and wrong is the most difficult to break. Xunzi said: "It is appropriate to make a convention, but it is not appropriate to make profits." No one can violate the laws in the concept. Buddhism believes that all worldly laws are governed by governance, and right and wrong are born from governance, such as the concepts of "circle" and "square". If there is only one round or square thing in the universe and there is nothing else to compare with it, we can't specify that this unique thing is square or round, and even the concepts and names of circle and square won't be produced.
So the self is absolute, except for all the differences. Master Huineng showed Huiming in the Tanjing: "If you don't think about good and evil, be harmonious and different, which is the true face of the Ming Dynasty?" Huiming's words made you realize. Because all the good, evil, beautiful, ugly and unjust relatives in the world are born, and because the heart is obsessed with this and bound by itself, it is out of the way. If a scholar can break away from all boundaries, the present is the Tao, because there is no difference between inside and outside, subject and object, and person and me, then everything is nothing more than a realm. Volume 15 of "The Record of Lights" records the cause of virtue and goodness' enlightenment: One night, virtue and goodness were sitting outside silently, and Longtan asked, "Why don't you come back?" Deshan replied, "It's too dark." Longtan lit a candle and handed it to him. Deshan was just about to pick it up when Longtan exploded. Deshan realized this and prayed for thanks. When the candle went out, Deshan realized that light and shade was originally a rational function, but it was false. So, at the moment when the candlelight went out, he suddenly realized that Tao transcended the contrast between light and shade and was completely excluded.
Zen not only eliminates all the differences in the world, but also has no distinction between secular beings and saints. It is self-equal, caring for all beings, and there is no difference. For example, when I visited my sixth ancestor for the first time, I asked, "What should I do to avoid falling behind in my class?" Six ancestors said, "What did you do?" Answer: "It is not a sacred truth either." The sixth ancestor said, "What kind do you belong to?" Answer: "What kind of class are there?" Six ancestors are profound (Volume 5 of Five Lights Meeting Yuan). There are usually four Zen, eight fixed and ten places. Zongmen Zen advocates enlightenment to become a Buddha. Of course, these hierarchical practice methods are not adopted, so all thoughts are denied. He denied the existence of a sacred truth, because what saints treat must have something. He doesn't recognize saints, and of course he has no fans. Only by forgetting the saints can we abandon our feelings and the body be truly exposed.
Fourth, besieged on all sides to break the entrance.
Charming people don't realize it because they are obsessed with what their parents gave birth to, and they are obsessed with me; I also believe that all external things have independent self-nature, and I am reluctant to give up, and there are laws to follow; I can't find these two laws, so I will never understand them. However, once you make a choice to solve the mystery of life and death, you may even die for Tao, and the current mystery will be solved, suddenly enlightened and omniscient. From the Zen point of view, this is a great event after the Great Death.
Of course, it is not easy to find out this life and death porch. There are so many people's persistence that they can't let go. This requires, as Lin Ji, the Zen master, said, "Drive away the cows of the cultivators and take the food of the hungry" (Volume 1 of Human Eyes), make sure that you have nothing to rely on, be besieged on all sides, be in a dilemma, and then wake up. This kind of situation, such as "Jingdezhen Deng Chuanlu" Volume 11, Xiang Yan said:
If a person is on the cliff of thousands of feet, with branches in his mouth, his feet don't step on the ground and his hands don't climb the ground, suddenly someone asks: Why did you come to the Western Heaven? If you answer, you will die; If you don't answer, and you violate his request, what will you do when you are satisfied?
From the above, we can know that if you open your mouth to answer, you will lose your body; If you don't answer, you can't open the mystery of the true meaning of this life. This kind of do or die, you have to get angry and do something. If the scholar does not have the determination to give up his life and seek the Tao, his inspiration will not appear and the mystery will not be easily solved. "Legend of Jingdezhen Lights" Volume 10 There is a poem in Jingling, Changsha: "Where you want to make progress, ten parties are integrated into the world." One step further, it is the ethereal realm of volley. If we take every situation as a measure, this is where the debris lies. Without this kind of martyrdom, the Taoist is slightly greedy for life, that is, deviating from the Tao. You have to die once to live a wonderful life. As the saying goes, "If you don't experience a little cold, you won't get the fragrance of plum blossoms." If you don't explore this life and death porch, you won't have the pleasure you will experience later.
As can be seen from the above introduction, Zen is a Buddhist sect with China characteristics, and the teaching method of Zen is a significant development of Buddhist practice. His way of enlightenment is flexible, lively, novel and unique, and he can realize quickly and effectively, which is the crystallization of Zen master's outstanding creation and high wisdom.
Author: Master Saint Kay
Under the enlightenment of the Zen master, I turned to chanting Buddha and lived in the pure land. I want to ask you,' Do you want to study Buddhism and live in pure land?' After enlightenment, I really understand that pure land is the fastest way to survive. Zen is really enlightened, and the Bodhisattva lived in Jiao Yuan first. If he wants to live in the pure land and become a Buddha, he will only be robbed by three big monks. I'm telling you the truth. Those three monks only robbed us, not ordinary people. We ordinary people used to rob it now, but three monks only robbed it! We haven't finished it. The three monks only robbed the Buddha from the day when they realized their nature, that is, you lived in Jiao Yuan for the first time, then lived for ten times, traveled ten times, returned to ten places, and became a Buddha. It only took the three monks so long. If he wants to go to the western paradise, their life will be truly solemn. They were born without robbery and they will be successful. Shorten the robbery of three monks to less than one robbery. Why doesn't he go? Of course! That's the reason.
I hope it helps you, Amitabha.