1.1.1 Dependent Origination (1) It's a long story to think about my relationship with Zen.The earliest was probably when they were teenagers. Look, Chapter 91 writes about Daiyu and Baoyu asking and answering questions in Zen language: Daiyu took this opportunity and said, "I'll ask you a question, how do you answer?" Baoyu crossed his legs, clasped his hands, closed his eyes, and pouted, "tell me." Daiyu said, "Sister Bao and Hello, how are you? Sister Bao is not with you, how are you? Sister Bao was with you before, but now she is not with you, how are you? I am with you today, but not with you later, how are you? How about you? You are nice to him, but he is not nice to you. How about you? You are not nice to him, but he wants to be nice to you. How are you?" Baoyu was stunned for a long while, then suddenly laughed and said, "Let the weak water Three thousand, I only take a scoop to drink." Daiyu said: "The scoop is floating in the water, what can I do?" Baoyu said: "It's not the scoop floating in the water, the water flows by itself, and the scoop floats by itself." Daiyu said: "The water stops the pearl. Shen, what can I do?" Baoyu said: "The mind of Zen has been covered with mud, so don't dance partridges to the spring breeze." Daiyu said: "The first precept of Zen is not to tell lies." Baoyu said: "It is like three treasures."

The words are complicated and confusing, as if there are hidden meanings in every sentence, I think it is interesting.I even think it's a coincidence, because it turns the obvious into the hidden, so that the hard to say can be said. After a few years, my interest has long left the compiled stories and turned to real life. Thinking on my own, I found many difficulties, so I asked for foreign help.I hope that I can "hear the Tao in the morning"; but if I fail to do so, I have to seek it in many ways to see what the so-called sages think.This includes ancient and modern China and foreign countries.Leaving aside the external and the present, we focus on the Chinese and the ancient.As far as the existing literature is concerned, Confucianism is probably the most advanced (there is a problem with the era of Laozi), and Taoism is probably the most profound.If you go down the road, you will naturally come across the Buddhist family.Confucianism talks about "the way of being straightforward", and also talks about cultivating Qi Zhiping.Taoists say "know what to do and be content with life", and also say "governing a big country is like cooking a small fish".Only the Buddhist school always shouts that "life and death are important matters", although it cannot but regard the superior as the great Tanyue.In short, compared with Confucius, Mencius and Lao Zhuang, Sakyamuni's thoughts and speeches seem to be closer to the individual.So look, through emptiness, existence, prajna, dharma, etc., to get a general understanding of how they view life, and how they deal with the more prominent problems.There are many kinds, but they are always the same, and they use "enlightenment" to get rid of "suffering".Enlightenment, how can I get it?So we have to encounter "Zen".After that, I put aside Jushe, Fahua, etc. and read books such as "Gu Zunsu Quotations" and "Five Lanterns Huiyuan".Only after reading it did I realize that these so-called Zen masters were much more powerful than Daiyu and Baoyu, because although Eryu's words were blurred, they had some meaning, while the Zen master's words did not have any meaning, and even seemed to be talking in a dream.

Take a little example: (1) Zen Master Huangbo Xiyun (Prime Minister Pei Gong) asked: "A sage is a Buddha without a mind, and an ordinary person without a mind should not be empty and quiet?" The master said: "There are no ordinary saints in the Dharma, and there is no emptiness and silence. There is no Dharma. Do not see; the Dharma is not non-existent, do not have a view. Existence and non-existence are all emotional views, just like illusions. Therefore, it is said: "Seeing and hearing are like illusions, and perception is sentient beings." See, so if you forget the opportunity, the Buddha will prosper, and if you separate, the army of demons will flourish.” (Volume 3 of "Quotations of Gu Zunsu")

(2) Chan Master Zhaozhou Congchen—the monk asked: "What is the mind of the ancient Buddha?" The master said: "Three women worship in a row." Asked: "How is it not to change righteousness?" The master said: "A wild sparrow flies from east to west." Asked: "What do you do when you have doubts?" The teacher said: "The big one is the small one?" The teacher said: "The big doubt." The teacher said: "The northeast corner of the big one, the small one. Behind the Yiseng hall." Asked: "Does the cypress tree still have Buddha-nature?" The teacher said: "Yes." He asked: "When will I become a Buddha?" The teacher said: "When the emptiness falls to the ground." "When does the emptiness fall to the ground?" The teacher said: "Yes." Said: "When the cypress tree becomes a Buddha." (Volume 4 of "Five Lanterns Huiyuan")

(3) Zen master Linji Yixuan—going to the hall.The monk asked: "What is the general idea of ​​Buddhism?" The master raised his whisk.The monk will drink, and the teacher will beat.Another monk asked: "What is the general idea of ​​Buddhism?" The master also raised his whisk.The monk drank it, and the teacher drank it too.The monk drew up a ritual, and the teacher beat him.Master Naiyun: "Everyone! Those who follow the Dharma will not avoid death. I have been at the Master Huangbo's place for twenty years, and I have asked about the general meaning of Buddhism three times, and I have been given a staff by him twice, which is like a wormwood branch. Now I even want to have a stick to eat, who can do it for me?" Sometimes a monk came out of the crowd and said: "A certain one can do it." The master pointed the stick to him.The monk planned to pick him up, so the teacher beat him. (Volume 4 of "Quotations of Gu Zunsu")

(4) Chan Master Zhaojue Keqin——Entering the waiter's room.Fang Banyue, the envoy of the meeting department unsealed the seal and returned to Shu, and Yi Zu (the fifth patriarch Fayan, not Hongren) asked.Zu said: "Did the young man in Tixing ever read Xiaoyan's poems? There are two sentences that are quite similar, and he frequently calls Xiao Yuyuan to be fine, as long as Tanlang can recognize his voice." The sentence should be "here".The ancestor said: "Be careful." The teacher returned home, and the servant set up a second, and asked: "Will the monk hear the little pornographic poems, will he be punished?" The ancestor said: "He only recognizes the sound." The teacher said: "As long as Tan Lang He can recognize the sound, and since he can recognize the sound, why can't he?" The ancestor said, "What is the meaning of the patriarch's coming from the west? The cypress tree in front of the court. The scorpion!" The master suddenly thought.When he came out suddenly, he saw the rooster flying up the railing, flapping its wings and singing, and said to himself, "Isn't this a sound?" Then the sleeve incense entered the room, and after passing through what he got, he presented a verse, saying: "The golden duck incense sells the brocade curtain, and in the shengge cluster Drunk help to return. A young man's love affair, only the beautiful woman knows." The ancestor said: "The great things of the Buddha cannot be achieved by small roots and inferior weapons. I will help you to be happy." The ancestor said that the old man in the mountain said: "My waiter can get Zen too." (Volume 19 of "Five Lanterns Huiyuan")

Example (1) Although it is positive, it has a far-reaching meaning and is contradictory. Example (2) Most of the answers are irrelevant to the question; as for Dayi (cheap) and Xiaoyi (cheap), it is just a joke.Example (3) is close to acting in pantomime, using form to express mysterious meaning.Example (4) The romantic affair that only the beautiful woman knows is the proof of the attainment of the non-Xiaogen inferior weapon, and it is only self-confidence. The teacher can confirm it. What is their common (assumed to be common) artistic conception?There should be a so-called "Tao" to look at and treat life, but what is this Tao?Simply inexplicable.

There is a book about history with a clear point of view, and the solution to this problem is very straightforward. It uses a traditional Chinese medicine called "Yizaoguang", which is said to be a lie.There is a difference between extroversion and introversion. Extroversion (deception) is easier to talk about; introversion (self-deception) is not easy to talk about, because it involves subjective and objective issues, relative truth, absolute truth, and the so-called position , Commonly known as the so-called glasses problem.In this kind of place, we'd better be modest, don't wear colored glasses for the time being, and look at what is reflected in the large number of quotations, as the way of life, what is going on.Obviously, there will be exaggeration, even exaggeration, and even self-deception.But jade in the rough is also common sense in the world; positively speaking, we can never imagine that many of the ancient thoughts and actions mentioned in Zen classics are false.Confucianism pays attention to "self-esteem" and "being able to draw comparisons from others". We can think about it in this spirit. "Letter", can this be done?If you still think this is nothing, you might as well try it yourself.This is internal evidence.There is also external evidence that Zen has had a great influence for more than a thousand years. As quoted above, even the young Suzhou girl Lin Daiyu had to come here to ask for something when she felt unspeakable. Coincidentally; as for non-young scholars or gentlemen, such as Bai Xiangshan and Su Dongpo, let alone.

Zen is an objective existence.However, the language of Zen is often presented in a clever way. The words are here but the meaning is not here, which breaks the expression law of "the name is the object of the reality". Therefore, it is just like what Laozi said: It is a thing, but it is only vague and trance. When it is trance and trance, there is an image in it. When it is trance and trance, there is something in it. If it is dark and dark, it has the essence. Its essence is so real, and there is faith in it.” Xiang, Object , Jing, are all true and faithful, but unfortunately there is a trance and shadow outside, we can only feel it but not see the shape.For many years, from the perspective of reading, Chinese classics, including four volumes and nine streams, I find the most difficult to read are the Zen quotations.Confucianism's "Doctrine of the Mean", "Careful Duty", etc., and Taoism's "Xiaoyao" and "Sitting and Forgetfulness", etc., no matter how subtle the meaning is, they are always allowed to be explored literally.This is not the case with Zen. When faced with words, they cannot interpret them according to the words. For example, A makes an appointment to meet B at the Beijing Railway Station, and B knows that it must not be the Beijing Railway Station. So where will he go to meet the appointment?This is seeing the text but almost equating to not seeing the text.Of course it is possible to conjecture, and it must be conjectured, for example, from "north" to Beixinqiao, from "station" to Yongdingmen Station, etc., but how do you know that a certain association may be correct or even definitely correct?I can’t know. To put it more seriously, reading it is equal to not reading it.This is the case.But it is not easy to retreat in the face of difficulties, because when discussing life, one cannot fail to listen to the speeches of Zen masters.The result is a dilemma; eat, afraid of being hot; not eat, greedy panic.For Zen, this has been my mood for a long time.

1.1.2 Dependent Origination (2) In the late 1940s, due to some kind of opportunity, I was the editor-in-chief of a journal "World Interpretation" on Buddhist studies.It was difficult to get a manuscript, so I had to seek teachers and friends widely.Among them, Mr. Gu Xianji (Sui) was familiar with Zen, so he asked him to write "Taizhuolu" (later included in the 1986 edition of "Gu Sui Collection" published by Shanghai Ancient Books Publishing House).The allusion of Chuaizhu comes from Su Dongpo's "Sun Yu": "Those who are born with shackles do not know the sun, ask those who have eyes. Or tell it:

'The shape of the sun is like a copper plate. You can get its sound by buckling the plate, and when you hear the bell in the future, you will think it is the day.Or tell it: "The light of the sun is like a candle." 'Touch the candle to get its shape, and think of it as the sun in the future. ... The Tao is more difficult to see than the sun, and the unreached by people is no different from the invisible. ... Those who talk about the Tao in the old world, or they name it based on what they see, or they think it because they don’t see it, all seek the Tao. "Mr. Gu's meaning is very clear, which is humility; if the "Tao" in the quotation is replaced with "Zen", the meaning will be more clear, which is a subjective guess. The full text is from "Xiaoyin" to "Last Sentence", a total of twelve This chapter talks about all aspects of Zen, or in other words, both the inside and the outside, as well as knowledge and practice, and it is so wonderful that it pushes the heart of Gude and puts it in the belly of scholars, and it is published in the style of prose poetry. After publication , readers quickly responded. There are two main points: one is good, and the other is deep. I feel deep. My opinion is because: 1. Although Mr. Gu is a layman, he still sits in the meditation hall when he talks about Zen; 2. The writing seems to be said for wisdom, lightly colored, and I hope readers will know ten after hearing it. The former is of great importance. In the meditation hall, one must follow the footsteps of the Zen master, and the other is difficult to bend common sense and turn it into a simple one. There is no such thing as a high-level theory, and I need to write some articles that beginners can understand. Mr. Gu hoped that I would make it difficult. I agreed, but I was disturbed by things. I didn't take up a pen until the early 1950s and wrote an article " "Passing the Heart and Breaking the Perseverance", published in the November 1953 issue of "Modern Buddhism". As the title of the article indicates, this is an attempt to use ordinary people's common sense to explain Zen, but the length of the article is not very long, and the result is naturally that neither It is comprehensive, but not in-depth, and it is even more incapable of expressing great enlightenment than Mr. Gu's "Taizhuo". Thirty years passed in a flash, and after moving several times with the movement, my mood gradually calmed down.Eat and sleep, still have to touch life.I didn't forget my life either. "Death and life are also great", so sometimes I think of Zen.Gradually, great ambitions emerged.I think that from the end of the Southern Dynasties at the latest, Zen has become a very important element in Middle-earth culture. Quite a few people entered the Zen hall and attempted their so-called "big things". I am happy to ask some ingenious ideas from the meditation hall to change my articles, thoughts, and even my life. The power is so powerful, but the face is not clear. Can you use a magnifying glass to look up and down, back and forth, left and right, and look carefully. After finding out the true face of Lushan Mountain, tell people who are also confused about what you saw?Naturally, this is not easy. The reasons are first, objective, Zen, complicated and vague, and difficult to see clearly;But I don't want to give up because I think, first, following the head-on and commenting, it will always be clearer than not looking at it; It's better to ask.Based on such great ambitions, or such delusion, I decided to give it a try. 1.2 Inside Zen and Outside Zen Speaking of Zen, the first half of the title is "Beyond Zen". Some people may think that this means that they are laymen.This is the understanding, right?Right and wrong.Yes, because one, the rest of my life is too late, even if I want to practice Zen, I no longer have the environment like Caoxi, Baizhang, Yunmen, etc.; The "disagreement" is the "disagreement" under the pretense of the man, rather than the "enlightenment" that is enlightened by listening to the donkey's braying and seeing the peach blossom.But this is not a big hindrance, because even those who entered the meditation hall in the Tang and Song Dynasties, there were many unsuitable ones and few enlightened ones.In this way, it doesn't matter whether you are humble or not; there should be other or positive reasons for speaking outside of Zen. 1.2.1 Freedom Outside In Zen, my understanding is to walk into the Zen hall, follow in the footsteps of the patriarchs, and seek the so-called major matters of life and death.To do this, there must be a premise in thinking, which is to believe that life and death are important, and that liberation can be obtained through enlightenment.This, in other words, is to become a disciple of believers first.Is there anything wrong with being a believer's disciple?Everyone has their own views, knowledge and action can be united, the new saying is freedom of religious belief, of course there is nothing wrong with it.The problem is that the requirement here is not to go into a meditation hall and sit on a futon, but to figure out what is going on with sitting on a futon, what you say and do, especially what you get (if any).Still using the analogy used above, this is to use a magnifying glass to look up, down, back, left, and right to a certain object, rather than self-reflection.If you look carefully, you can see peach cheeks and almond eyes; but it is also possible that what you see is not peach cheeks and almond eyes, but a scar somewhere.Say or not?When this happens, there will be a big difference between Zen and Zen.In Zen, according to the precepts, lying is a great precept, and it is clearly stated, of course it can be said, and it should be said.However, there is a more fundamental precept that is not clearly stated, which is that one must believe in what the Buddha said (swearing to the Buddha and cursing the ancestors is a means of practice, not apostasy).Obviously, this will form a contradiction that is difficult to reconcile. Let’s talk about images, such as walking into a meditation hall, sitting on a futon, and suddenly having a whimsical thought: Wouldn’t it be fantasy to see one’s nature, become a Buddha, and enter Nirvana?Maybe it was a fantasy?It is very difficult to deal with the divergence of mind and behavior.The Dharma is boundless, and it can only be concluded as "not living together" (that is, driving out of the meditation hall).If you don't enter the meditation hall, you don't have such troubles, because there is no co-living in the first place.Considering this situation, when it comes to Zen, if you are determined to know everything and say everything, you have no choice but to stand outside the Zen hall.The negative meaning of this is to avoid the punishment of not living together, and the positive meaning is that the bystanders are free to think and say whatever they want. 1.2.2 History can only be written outside From the perspective of ordinary people today, Zen is a phenomenon or a component of Chinese culture.If one agrees with this view, obviously, and writes about it, then it is best treated as a branch of cultural history.In this way, writing history, using the present to describe the past, naturally can only stand outside and start.The reasons can be divided into three parts.First, Shi is important in recording facts, impartiality, if you are sitting in the meditation hall, you will be busy participating in the front, solving public cases, and even spreading the wonderful truth of "the cypress in front of the court", and the result will be difficult to be impartial Do not lean.Second, Zen is a branch of cultural history. There are many branches of culture, and there are inextricably linked relationships between the branches. If you want to understand one branch, you have to look at the branches from time to time. Watching many, but not seeing many, it is difficult to explain clearly when talking about one.Third, take "Historical Records" written by Tai Shigong as an example. When writing about the siege of Gaixia, no matter how you try to paint the shadow of Concubine Yu and the voice of Xiang Yu, you can only write it in Chang'an during the reign of Emperor Wu of the Han Dynasty, because you can't be in it. 1.2.3 The easy way Zen, rare.If you want to change from difficult to easy to understand, you have to use methods that ordinary people can understand and accept now for introductions and comments.What is this way?But pay attention to two aspects.One is the "attitude", which should be objective, or to use a metaphor, it should not be like an advertisement, but should be like a reporter's review.The advertisements were written by people inside. Maintenance medicine can turn a sick man into a strong man overnight, and cosmetics can turn a salt-free man into a beauty in an instant.The reporter's commentary is not the same, it is written outside the bureau, although sometimes it is unavoidable to be slightly biased, but generally speaking, it is necessary to present the facts and reason.It can be seen that it is easy to be subjective if it is inside; if it is reasonable, it must be outside.The second is the "expression" aspect, which needs to be modernized.In the past, when we talked about Zen, it was almost always the old way.This cannot be blamed on it, because there was no new terminology of Westernization at that time, so it could only be tossed and turned over in self-nature purity, true truth, water gun ox, dry dung prong, etc., and these are what most people feel incomprehensible now. Wonderful.If you want to change from incomprehensible to intelligible, no matter the introduction or comment, you should use (at least use more) modern terminology, and place it in a scientific or logical order, so that people can understand it.Zen may not be regarded as science, but it is a phenomenon of culture, and it is also a fact; it is a fact, and we can always explain it, or turn it into scientific common sense.If you want to change the trance into clear and easy-to-understand scientific common sense, you can only speak outside of Zen. 1.3 Issues with historical materials Introductions and comments must be based on facts; facts come from history (various records). But when it comes to history, it's hard to describe it in one word. If you want to remember everything, it's not enough to say that it is even more difficult. It should be said that it is absolutely impossible.There are many reasons.The slightest ones are mistakes in feeling, knowledge, memory, etc. This is because I want to write truthfully but the evidence is not true.To take a step back, even if the evidence is true, language and reality are two systems after all, and it is impossible to integrate them into one.There are more serious ones, such as the following.The inaccurate record may be due to prejudice. For example, Zhang San and Li Si clashed and moved their hands. In Zhang San's pen, Li Si raised his fist first, but in Li Si's pen, it was the opposite.There must also be untrue, which is to praise saints and scold thieves as usual.The birth of an emperor, the blessing of auspicious clouds, the failure of a competition, the eyes of bees and the sound of jackals, etc., all fall into this category.Therefore, as far back as the Warring States Period, Mencius once lamented: "It is better to have no books than to believe in books." ("With all one's heart") However, talking about the past cannot be without books.The middle path is research, discarding the false and preserving the true, using credible facts and discarding unreliable non-facts.But this is not easy, because it involves not only the quantity of documents, but also the degree of historical talent and knowledge.Insufficient literature, so we have to have doubts; without talent and knowledge, it is inevitable to hear hearsay, and make mistakes.The above is speaking of general historical facts; as for religion, especially Buddhism and Zen, it is much more serious, and it can even be said to be another matter.It is no wonder that what religion wants to solve is not the daily life of daily necessities, but issues related to the soul and eternal life.The soul and eternal life are beyond the reach of human beings in the eyes of ordinary people. However, to establish a religion, it must be proved that what is difficult is easy, and what is impossible is attainable. Therefore, we must seek strength beyond the gesture of our hands, or we must ask for help. Yu miraculous.Buddhism came from India, and ancient India was the favorite and best at compiling myths, so near Zhu Zhechi, starting from the creation of Shakyamuni, whether intentionally or unintentionally, he also talked about miracles at length.If at birth: The Buddha was born in the royal family of Shali, and he magnified the light of wisdom to illuminate the world in the ten directions.Golden lotuses spring up from the ground, and they naturally hold their feet.East and west and north and south, each walking in seven steps.Point to heaven and earth, as a lion's roar.Up and down and four dimensions, those who cannot respect me. (Volume 1 of "Jingde Biography of Lantern Records" quotes "Pu Yao Jing") Afterwards, from enlightenment, turning the wheel of Dharma (preaching), until entering Nirvana (nirvana), everything is full of miracles.This miraculous power also expands from the leader to the four outer worlds. All the Buddhas of the Three Times, as well as countless Bodhisattvas and Arhats, all have various supernatural powers.These, because we are modern ordinary people, with scientific common sense in our minds, it is naturally difficult to believe in it and practice it. The same is true when narrowing down to Middle-earth, and then down to Zen, too often unavoidably exaggerated.The big one is like Taoism, from Bodhidharma to the sixth patriarch Huineng, read the "Sixth Patriarch Altar Sutra", it is taught like this, read "Langa Masters", it is taught like that, same thing and different appearance, it can be proved At least it is conceivable that some of the legendary glorious history of Nanzong may not be true (see Chapter 5 for details).The small ones are the deeds of a large number of famous Zen masters. The first paragraph is about having different talents and phenomena, and the last paragraph is about predicting the time of death, etc., which are similar to the deeds of "people" (Zen masters are also human beings) that we all see. If it doesn't fit together, it should obviously be classified as a myth.Even the ones that are not miraculous, those found in a large number of monk biographies and quotations, are they all credible?Nor can such a package plan.The reasons are: 1. Most of the materials come from legends. Legends, from mouth A to mouth B, from mouth B to mouth C, etc., have to be changed due to memory, wording, etc., especially because of personal desires. Winning and changing.Second, even if it is recorded by the disciples personally, because the intention is to promote goodness and win trust, the records will be more or less in the same way.All this presents considerable difficulties for presentation and review.What is even more difficult is that it cannot be resolved satisfactorily. That is to say, it is inevitable that those quoted as evidence are always unavoidable, and those who are sporadic, or even large, are believed to be credible, but they are not credible in the first place, or not all of them are credible.what to do?Obviously, just like writing other history books, you can only use scientific common sense as a criterion to measure and select suitable ones, or use it as a sieve to sieve and select weighty ones.But in the end, it is inevitable to be mixed with personal opinions. For example, those who are discarded may not be regarded as treasures by those sitting in the meditation hall.In this kind of place, there is no way to have the best of both worlds, and you can only say what you believe. 1.4 is also guesswork Some discouraged words should be said first, but the results may not be able to match the subjective wishes.To put it more clearly, I want to make it clear but may not be able to make it clear, and I may not be able to make it right if I want to say it right.Part of the reason for this is objective. It was originally in a trance, but naturally it is difficult to turn it into clarity.But you can also ask yourself more, saying that you don't have wisdom eyes, so you can't see clearly in a trance.In short, the result is the same, but the vow may not be fulfilled; it can even be said that in some places, the vow must not be fulfilled.There are many such places, just to give a few examples. One of the biggest ones is what you seek, or what you get from enlightenment. It is easy to use the old names and appearances, such as truth, reality, Buddha nature, Nirvana, Bodhi, self-nature, and even the other shore, pure land, etc.; I am afraid that when I meet someone who is asking the question, I must ask to explain it clearly, and even ask to show it to him, what should I do?According to reason, since there is reality, it is on the other side, so it should be pointed out to those who want to see it.However, this is different from the current macrocosm and microcosm. We can use large mirrors and small mirrors, or numbers and equations to make people see or realize.It cannot be seen, probably because it is beyond the reach of vision.If you can't, and you want to talk about it, you have to ask for help from speculation.It is conjectured that there may be some mistakes. The other type, which is more in number, is Gude's use of the front to guide, learning from others, and if it is as authentic as it is recorded, what is the content and function of this passage?Obviously it can only be speculated.Inference, it is difficult to avoid the possibility of mistakes. In addition, there are many too bizarre and incomprehensible, just to give one example. "Five Lanterns Huiyuan" Volume 6 "Dead Named Taoist Woman" article: In the past, there was a woman who supported a nunnery master. After 20 years, she often ordered 128 women to bring food to the attendants.One day, he asked the girl to hug her and said: "What time is it?" The Lord said: "The dead wood is leaning on the cold rock, and there is no heating in three winters." The woman is like a woman.Po said: "I have only supported a vulgar man for twenty years!" Then he was sent out and the nunnery was burned down. According to the style of the book and the tone of the record, Zen principles are used here as the standard. In terms of superiority and inferiority, the mother-in-law is superior and the master of the nunnery is inferior;Why?It's a pity that Dao Po didn't explain the reason.It is not easy for us to make up the reason, because we cannot avoid the "women's hugging".As a last resort, I had to ask for help in the "Six Patriarchs Altar Sutra", the master of the nunnery said "Worun has tricks and can break hundreds of thoughts", so it was wrong.Or to pursue it more deeply, Dao Po is "Affliction is Bodhi, there is no difference, if you use wisdom to illuminate the affliction, this is the second vehicle view", so it is correct.This sounds like a clear way, but "Tao" can not only be said, but also feasible.How?Then it is unavoidable, we must "constantly think" and keep "troubles".According to the understanding of our ordinary people, maybe there is no harm in being "tempted", right?However, if this is the case, the impact will be too great, and the positive ones, such as practicing the meditation on impurity, and the negative ones, such as keeping the five great precepts, will be over.Secular, as the notes of Song people say: (Su) Dongpo guards Pengcheng, and sees it in the past.Po sent the official slave Ma Panpan to ask for poems.Shen Liao wrote quatrains, and there is a saying that "the mind of Zen has been covered with mud, so don't go crazy with the east wind". ("Continued Sassafras Said") What has always been passed down as a good talk is over.In the history of Zen Buddhism, Daopo Shaoan is a famous koan. What does it mean? ——Of course, if we are just playing with the front, we can also think of ways for the nunnery, such as asking for help from the patriarch, saying "the heart of the benevolent", or asking for help from the popular sentence, saying "the human face does not know where to go, but the peach blossoms still smile "Spring Breeze" and the like, maybe they won't be kicked out?The question here is not whether to be chased or not, but how to respond (verbal, physical, and emotional) according to Zen principles when being hugged by a woman.This, at least I think, is difficult to do. In short, when we talk about Zen, we have to use the records about Zen, and what these records show, some suffer from being unclear, and some suffer from uncertainty.As a result, it is unavoidable, as the "Ri Yu" said, "When you hear the bell, you think it is the sun", "If you hear the bell, you think it is the sun".