Chapter 10 Chapter 06 (2) What Zen Enlightenment Seeks

6.2.5 Freedom without hindrance As mentioned earlier, the Buddhist way of life is to follow the reverse.Reverse, the nature is the same as walking with hands, it is a big disaster.It is difficult but still has to go, so "theory" is needed to persuade people who have already started, want to start, and those who don't want to go on the road to be unswervingly reluctant.The various classics and doctrines of the Tripitaka, including the most cumbersome Consciousness-only Studies, were compiled in response to this need.But the theory has side effects, the more detailed and deeper the more difficult and terrifying.Situation requirements from complicated to simple.Hua Yan and Fa Ping gave way to Zen Buddhism, which is a manifestation of this situation.The slowness and pause of Zen is also a manifestation of this situation.Enlightenment, you only need to know the original mind and understand the self-nature, which is still a manifestation of this situation.

"Self-nature is inherently self-sufficient", to put it bluntly, it is self-omnipotence, because the original mind or self-nature is owned by oneself, and one can realize it when one recognizes it, and become a Buddha immediately. Naturally, there is no need to chant scriptures and praise Buddha.There are still some or not too big troubles here. The pure self-nature is incompatible with defilements. Defilements come from the phenomenal world, or from the secular world. If you want to avoid defilements, you have to stay away from the secular world.This may not be difficult in theory, but it is very difficult in practice, because renunciation does not really leave the world, so some things belong to the world, or you have to do it, or you should do it voluntarily.what to do?In order to follow the great current of escape and ease, it is best to allow a certain range of not leaving the world, but still maintain a state of mind that is free from silt and untainted.This is a further liberation of the mind, from self-contained introversion to free and unhindered extroversion.With such a turn, the life after Zen enlightenment will be diversified, or less restrained.This is the case with some of the following examples:

(1) Zen Master Dazhu Huihai——Lawyer Yuan asked: "Does the monk still work hard in cultivating the Tao?" The master said: "Work hard."Said: "How to work hard?" The master said: "Eat when you are hungry, and sleep when you are tired." He said: "Do all people always work hard with the same master?" The master said: "It's different." Said: "Why is it different?" The master said: "He refuses to eat when he eats, has all kinds of needs, refuses to sleep when he sleeps, and cares about everything, so he is different.  …

Therefore, those who understand the Tao, walking, standing, sitting and lying down are nothing but the Tao; "(Volume 3 of "Five Lantern Festival") (2) Jiuxian Yuxian Zen Master - only drinking, drunk will become a song, police Taoism, because of the name Jiuxian.The verse said: "...The golden pot is heard again, and the jade mountain is still reported to be decadent. Mojiao is even more sloppy, and I will take advantage of the moonlight to return. It is a waste of effort to buy cinnabar to paint the moon. Drunk lying under the shade of green poplars, getting up strong Tell the truth. Clay figurines (idols) have repeatedly told you not to lose your clothes and pearls (a metaphor for Buddha nature). One six two six is ​​enough;

In 1929, I want to drink. ...Born in the world of Jambudvipa (now), how many people love and hate.Just eat some wine, so lie down on the street.After death, he will give birth to Saha (the world of suffering), and he does not want to be reborn in the pure land.Why?The pure land of the West, and there is no alcohol. " (Ibid Book 8) (3) The pure land is only the right Zen master - the teacher's consciousness is clear, and he will not be burdened by the world.Ya Ai crosses the yellow calf to go in and out, and the soldiers hold scarves and bowls and hang them on the corners.People in the city compete to see it, and the teacher is free.Hang Shou Jiang Shilangtang and his teacher are Fang's foreign friends. Every time he goes to pay homage, he goes to the county court to go to the county court to visit Tan Xiao, and he goes away all day long.Jiang Youshi said: "Zen guests usually enter the old capital, and there are vases hung on the horns of yellow oxen. Sometimes they bring snow through the clouds, so that they can draw pictures with the clouds." The teacher often wrote a verse in the mountains: "The bridge has ten thousand layers of mountains, and the bridge has water. Thousands of miles away. Only egrets, see me often come here.” He made 30 volumes in his life, titled “Jinxi Ji”.And Gong Shu, the brushwork is superb, Qin Shaoyou treasured it.In winter, there is no stove, and the grass is made of grass, and the guests come to share it.Summer and autumn are fun to play with the moon, in a large pot with legs crossed, on the floating pool, spin the pot, sing and laugh all day long, and take it for granted.Zen master Jiufengshao had guests in the courtyard, and he was about to lie down overnight. The master invited him and said: "The moonlight is so bright, and the troubles are disturbing. How many people can treat it?"...Someone asked, "Is it true that the master is named Zen master?" Why talk about Zen?” The master said, “It’s useless to talk. I’m lazy, and I’d rather pretend to be twists and turns? But worrying about all phenomena day and night is just for the ears. Words have space but this method is endless. The so-called creation is endless.” (Ibid. Volume 10)

The ideal state of life in Confucianism is "follow your heart's desires and do not exceed the rules." The last stream of Southern Zen also has an ideal state of life. Appearance is whatever you want, everything doesn't matter, eat when you want, sleep when you want to sleep, drink when you want to drink, play and write poetry when you want to play.This is the limited secularization of action, at least the celebrityization, can it still stay in Zen?Obviously, the key lies in whether the mind can not be moved by objects.The requirement of Zen enlightenment is to get out of the mud without being stained, to see what one desires but not to be disturbed, that is, not to be moved by things.If this is really possible, this kind of free and unhindered mind and action is much more brilliant than the fear and sincerity of practicing the meditation on impurity.This brilliance is not easy to come by, because it must come after Zen enlightenment.Unenlightened, or falsely enlightened, anyone can think that following the fate of the world and being tied to things, there is a danger of not being reconciled to being born but preferring to join the world.The truth or falsehood of enlightenment is so important.How can I really understand?What happens after enlightenment?It's hard to say again.

6.2.6 Overview The above roughly outlines an outline from different aspects, or using different names and appearances - supramundane, real reality, self-nature, unobstructed, what is sought or obtained for Zen enlightenment. Fragmentary and superficial; if you want to see it clearly, you need to look at it in a comprehensive and in-depth way.Of course he was still standing outside the door.But this is also good, because in addition to the above-mentioned bystanders, you can also talk about things like street talk. Gossip in the streets comes from good (favorite) things, and everyone has their own opinions.Seeing it, the result is often that you don't believe what you hear.Believe it or not, there is a standard.Our standard is still the scientific common sense mentioned repeatedly above.According to scientific common sense, Zen masters are also people in the world. Zen enlightenment needs to be out of the world, to see the truth through worldly things, to get rid of men and women to dig out the pure self-nature, and to sit in one's arms like Liu Xiahui without chaos. Naturally, it is even more difficult.Difficult, it should be that very few are successful, and the vast majority are not successful.From the end of the Han Dynasty and the Three Kingdoms period, there were so many Buddhist disciples (including monks, nuns, upasakas, and upasikas) that by the standard of enlightenment, there must be very few successful ones.Narrowing down the scope, since the popularity of the Southern School, there have been tens of thousands of people who have left home and entered the Zen forest to practice. Measured by the standard of enlightenment, there must be a very small number of successful ones.Narrowing down the scope again, those who are called Zen masters in books such as "Biography of Eminent Monks" and "Wu Deng Hui Yuan" and wrote biographies for them, are they all successful when measured by the standard of enlightenment?I'm afraid not necessarily.Many reasons can be cited.One is that quite a few Enlightenments speak too lightly, which inevitably makes people suspicious.Such as:

(1) Zen Master Tou Zigan Wen——Shi traveled to the mountains, saw a cicada sloughing off, and the waiter asked: "The shell is here, where is the cicada going?" The master shook the shell three or five times in his ears, making the sound of cicadas.The waiter then became enlightened. (Volume 6 of "Five Lantern Festival") (2) Monk Baoshou——One day, seeing two people fighting on the street, he punched and said: "You have to be so faceless!" The master suddenly realized. (Ibid Book 11) (3) Zen Master Yefu Daochuan——At the beginning, he was a bow class in the county. He heard that Dong Zhaiqian was the first to perform Taoism and customs. He followed him and practiced sitting tirelessly.One day, he was flogged for incompetence, and suddenly realized under the stick. (Ibid Book Twelve)

(4) Zen master Yunju Xiaoshun——had visited Liu Gong’s layman’s home.Shi Gao Xing is respected by the times and taken away by his will.I was young when I was a teacher, so I didn't know how to get full of ginseng, so it was quite easy.The scholar said: "The old man has a question. If there is an agreement, we will open it. If there is no agreement, please return the mountain." Then he asked: "How about the ancient land before it was polished?" The teacher said: "It is as black as lacquer." What will happen next?" The master said, "The sky will shine on the earth." The scholar-chief bowed his head and said, "Please return the mountain, my master." Flicking his sleeves, he entered the house.Shi Yu, that is, return to Dongshan. (Dong) Shan (Zhan Master Xiao Cong) asked why, and the master explained the story.Shan said: "You ask me, and I will tell you." The teacher asked before (what happened to the ancient mirror before it was polished), Shan said: "This is not far from Hanyang." : "Parrot Island in front of the Yellow Crane Tower." The teacher was enlightened by the words. (Ibid Book 15)

Hearing the cicada cry from the teacher, listening to passers-by swearing at others, being beaten, and listening to inexplicable answers, you will be enlightened. What did you understand?At least it's hard for us ordinary people to imagine.Second, the "Six Patriarch Altar Sutra" records that before the death of the sixth patriarch Huineng: The disciples gathered said: "I will leave the world until the eighth month. If you have any doubts, you should ask them. I will solve your doubts and make you completely confused. If I go, no one will teach you." Fa Hai and others heard about it. , Everyone weeps; only Shenhui, his expression does not move, and there is no weeping.The teacher said: "Spirit meets the little master, but he gets the good and the bad, the reputation does not move, and the sorrow and joy do not arise;

The rest are not allowed.After several years in the mountains, what Taoism has been cultivated? " It can be seen that most of these people who are close to the teachings of the Sixth Patriarch and who must be included in the biography of the monks have not yet realized the major events of life and death, that is, they have not realized it.Third, the records in books such as Seng Zhuan and Deng Lu are intended to promote goodness, and they often depict witty fronts and highlight great enlightenment.But a person's life is complicated. Knowing, especially speaking, is easy to handle. The question is whether "doing" can match what you know and say.If there is even the slightest disagreement, that Tao, or Enlightenment, will be shattered.A large number of facts have disappeared with time, so they are difficult to trace and can be doubted; there are not a few records in books such as notebooks of past dynasties that are chilling.Just to mention the famous ones, it is said that Deng Yinfeng, a disciple of Matsu, once broke the precept against sexual intercourse.There are not only legends, such as Zhu Xi, a master of Neo-Confucianism, once said: The so-called Zen people of the monks do not correspond to what they do at all. How many good monks have I met all the time, who can talk about Zen and practice it well?Naturally, its aptitude to be a good ear is not the power of Zen.The so-called Zen is the general view of self-promotion by the monks, which is similar to the careers of the scholar's family, and has nothing to do with practice.People who have learned a lot have a lot of advantages; they will get out of it, and they will be cleaned up as soon as they are used; when they are human, they are no different from ordinary people, only because Zen is Zen, and it does not correspond to practice. (Volume 7 of "Zhuzi Yulei Jilue") This will not be something created out of nothing. It can be seen that the so-called enlightenment is easy to talk about, but it is too difficult to realize it. Based on what we have seen above, we have reason to infer that many of the enlightenment recorded in books such as Seng Zhuan and Deng Lu are not genuine.Evidence is best found in "deeds", but what is recorded in the book is always positive words and rarely deeds.So I had to take a step back and look for it from the words alone.Something like this is suspicious: (1) Chan Master Yunliang of Xiangshan --- went to the hall for a long time, laughed loudly and said: "What are you laughing at? Laughing at him soaring into the sky, a turtle chasing fish under the water, three wives and six milks, King Kong's back is rotten like mud. Hehehe, do you know, Chen Daqi of Dongcun." ("Five Lanterns" Volume 12) (2) Fachang Yiyu Zen Master—Going to the hall: "Whoever catches the black-bone chicken in the middle of the night, the stone girl is pointed out for no reason. King Kong ordered an urgent search, and Weixin became the leader of the army. Yunmen drove long, and the Weishan team lined up. Five spears and flags, clothed with three black crossbows. Yaoshan holds a knife, Qingyuan lotus axe, Shigong bends a bow, Heshan beats a drum, a row of long snakes in the snowy mountains, and soldiers station Huangbo flying tigers. Trojan horses cook with hair, and clay cows Cooking with horns, rewarding the three armies, and rewarding the army. Beating kudzu vines, distributing dew cloth, cutting off the dust from the sea, and dusting the mountains. Hitting the porch, clearing the road, how many ordinary people have suffered. The boundless sea is full of competition, and the saints of the three worlds have no place to find. .There is no place to look for, do you still know? Last night, the clouds gathered the sky and the sky was wide, and the moon still screamed at the tall trees.” (Ibid., Volume 16) (3) Zen master Danxia Puyue——going to the hall: "The prestige sound has come before, who should distinguish it; However, after the lamp is gone, who is the bosom friend?The responsibility on the other side of Zhirao is bound to be two prongs; the execution on the vertical side should not be perfect.Liangyou Dukou Biye is already a secret leak; if you let the house be exhausted, the gaps will eventually be separated.Xiu Yun's body reveals its true nature, which is the ultimate point of innocence; even if the skin falls off, it is naturally lonely and bright. " (Ibid Book Fourteen) (4) Zen master Jingci Huihui——Going to the hall: "The early wind sweeps the cold forest, and the leaves fall back to their roots to reveal their hearts. The boats of the Wanpai dynasty arrive at the shore, and the six windows reflect the mustard needles. Ancient and modern. The outdoors are frozen and the spring is moving, and the four mountains are muddy like wooden dragons." (Ibid.) The first two are just words, and they are suspected of deceiving others with big words.The last two are essays, which are suspected of being the same as the world.Just relying on intuition alone, we will also feel that we are too far away from the Zen state, or that we are not truly enlightened.In addition, many Zen monks recorded in Denglu only have one or two answers, such as "how is the patriarch's intention to come to the west", some say "fir tree", some say "playing hozen in the downtown area", and some It is said that "there is no idler in the daytime", and some people say "the powerful will bear it", can this prove that you have recognized your pure nature? But we must also admit that there are always some so-called good virtues and so-called Zen masters, who have indeed gained something by taking a gradual or sudden path; do not.This gain is what Zen enlightenment seeks. What exactly is it?In other words, what is the enlightenment of Zen enlightenment? The first problem I encountered was the degree of enlightenment, how can it be counted.Obviously, this is difficult to solve satisfactorily, because the degree of enlightenment exists in the mind of the enlightened person, unlike the temperature, which exists outside the mind and can be measured with a meteorological instrument. Here it is 32 degrees Celsius, and there it is minus 28 degrees Celsius.For example, two members of the family, who also believe in Buddhism, also practice, are vegetarians, give up, and are honored as lay Buddhists, but get married emotionally, accumulate wealth, raise children, even hold official positions, and get orders, can they be considered enlightened?If you ask people in the meditation forest, you must agree; otherwise, if you are like this, you will not be able to end life and death, go to the pure land, and the lay people will not come again.But can this kind of enlightenment be counted in the world?The enlightenment, or epiphany, described in books such as Seng Zhuan and Deng Lu is obviously deeper than this, and it means a "big change", such as seeing mountains as mountains and waters as water.Here, we have no choice but to avoid the problem of degree of nerve-wracking, contented with the method, and say that the so-called enlightenment refers to the willingness to go out of the world due to the change of understanding. But even so, we still cannot completely escape the problem of degree.Enlightenment is a state, not to mention whether it is purely subjective or both.The object, like reality, is the invariable and indestructible noumenon behind (?) the (assumed) illusory phenomenon. However, if it must be realized and then certified, then it must be mixed with subjective elements.And subjectivity cannot be separated from people (or minds).That is to say, Matsu has the subjectivity of Mazu, and stone has the subjectivity of stone. The two can only be two and never one.The result of this situation is that Mazu's enlightenment and Shitou's enlightenment are not exactly the same, or there is a difference in degree.Degree, the obvious performance of the difference in quantity; perhaps there are hidden, qualitative differences. What is even more unfortunate is that outsiders cannot know the specifics of this difference, because knowledge depends on exchange and transmission, and tools can only use symbols (language, shape, etc.); and symbols can only carry concepts, not reality.From this simple analysis, we can know that the reality of enlightenment is a matter of self-knowledge. Mazu cannot know about Shitou, and Shitou cannot know about Mazu.Even between master and apprentice, Nanyue Huai asked Xu Mazu to "get my heart", and Mazu said that he went to court because he "has never lost salt and sauce for 30 years since the chaos". What is the real situation of Mazu's heart? Just guessing.Huai Rang and Ma Zu have all participated in Zen; we stand outside the gate of Zen, so naturally we can only guess. Guess, easy to be wrong.But since you have to guess, you have to be bold.Let me talk about the subjective and objective issues first.Generally speaking, the state of Zen enlightenment is subjective; the objective is conceived, so it is still subjective.We are in the modern age where astronomy, physics and other disciplines have already achieved considerable achievements, such as the Pure Land and the Other Side (a realm beyond the world). It is too difficult to prove that they exist outside the subjective.As for reality, the matter is more complicated. If we refer to the root or origin of phenomena, we will encounter two problems: first, in our world, we cannot know whether there is any root or origin except for various forms of movement that seem to follow laws; Bishop Berkeley said that what we know can never be separated from our perception, so we can't imagine what reality beyond our perception can be realized.There is also a pure self-nature. As mentioned above, sex cannot be separated from food, drink, and sex, so purity cannot be objective. The state of Zen enlightenment is subjective. As far as the general spirit is concerned, the Southern School of Zen recognizes that the so-called mind is the Buddha.Then, according to the idea that the heart is the Buddha, sitting in meditation, enlightenment, what kind of mental state is it after enlightenment?This brings us to the problems mentioned above. On the one hand, people are different, and on the other hand, they know their own changes in temperature, and the result becomes unspeakable, even unknowable.The only way to break through is still to be bold and guess. You may wish to start gradually, and see what the concentration, method and effect of precepts, samadhi, and wisdom look like.Buddhism admits that there is still samadhi, which means that the mind is focused on one state. Of course, this state may not be in line with Buddhist principles.Meditation is sitting quietly, eliminating distracting thoughts, and focusing on Buddhist principles.If you study for a long time in this way, your mental state will change.The most profound one is trance, that is, short-term ignorance of the outside world, or other awareness, which psychoanalysts call self-hypnosis.We can't know exactly what state this is, but we can be sure that a certain state created by the mind has been completed. Speaking of the environment is created by the heart, although it is a matter of the "heart", we have to admit that it has many possibilities.Let me give two examples from my own experience.One, Wei Xuan, is a master of martial arts. He sits and practices martial arts. After five or six years, he feels his soul leave his body and stand in front of him.A teacher who is biased, believes in the theory that the five elements determine a person's character. He said that when he sees a stranger, he can tell at a glance whether he is golden or wooden, and of course he knows his personality. What action will there be.In the middle between the more mysterious and the more ordinary, it is natural to accommodate endless environments of different qualities and quantities created by the mind.The state of Zen enlightenment should be created by the heart, but will it be so deep that, as it is often said in Buddhist scriptures, there are witches to seduce, and Suzuki Dazhuo said that being one with external things is one's own but not oneself. I think it should be "heard and doubted". It's still humble and not very high-level, but it's close to common sense and credible.Zen Enlightenment, according to the traditional saying, should break through illusions and verify the reality, what you see with your eyes and what you hear with your ears changes, or generally speaking, it is the shattering of daily perception.is it possible?My idea is that it is impossible, because the environment can be created by the heart but not by the senses such as eyes and ears.People can love Wusalt and hate Xi Shi, but they can't judge whether Wusalt is salt-free or Xi Shi is not Xi Shi.In the same way, even if the concentration is deep, you can't regard the clothes as a bowl, use it to hold food, regard the bowl as a garment, and use it to cover your body.Pushing it down further, saying that looking at mountains is not a mountain, and looking at water is not water, I'm afraid it's just a nice way of saying it. He can't use mountains to make tea or build towers on water. The environment has the environment of perceiving the outside world, the environment of closing eyes and meditating, the ability of the heart, at best, but do some effort in meditation (there is also a limit, if you can't imagine both square and round, unless you play concept games), as for perception, as long as you Open your eyes, the sky is always above. Naturally, the environment of meditation may also be far from normal.These all belong to the scope of self-knowledge of coldness and warmth. We cannot separate ourselves from our own perception, so we cannot explain it.However, the general nature of the state obtained through Zen enlightenment can still be inferred. It should be a big change in evaluation standards, feelings of love and dislike, and choices and actions.To put it differently, it is the conviction that many desirable things in the world are pollution and are not worthy of attachment; and furthermore, after empathy, they really no longer have attachment to desirable things; after that, there is a change in behavior, willing to leave the morning market, or leave the city, or leave the body. In the city and the heart in the mountains.Generally speaking, it is from daily knowledge to conformity to Buddhist principles, the most prominent performance is breaking the ego, and reaching the state of Lao Tzu's "I have no body, so why should I suffer?" (This is speaking on the ideal side of the situation; as for the reality, as the saying goes, people are always fleshy, and the power of the environment created by the heart is limited. For example, there are two environments, one is good wine and food, and the other is food. It may be easy to use the power of Zen enlightenment to resist the former [that is, the mind does not change the state], but to resist the latter, at least from the perspective of ordinary people, is not satisfactory.) This kind of general state of Zen enlightenment (not the one that exists in the individual's heart) Specifically), we can call it the "artistic conception" of Zen enlightenment.Different people, such as Mazu and Zhaozhou, each have their own quality and quantity of specific states after enlightenment, but they must belong to the same artistic conception category.Otherwise, one possibility is that the artistic conception of "no" is false enlightenment; the other possibility is that there is income but the artistic conception of "not" is heretics. It is naturally too difficult to obtain the state of Zen enlightenment and maintain it for a long time when the state of perception cannot be changed.Difficult because it is impractical.Most outsiders see it this way.But even outsiders should pay more attention to a rare thing instead of knowing its difficulty. This so-called rareness is a kind of self-confidence. In the words of Buddhists, the heart can produce all dharmas. In the words of ordinary people, it means that the self has great strength and can solve many troublesome problems that disturb us.This confidence is most prominently manifested in the belief in the purity of one's own nature.In the colorful world, there are infinite troubles; but I am convinced that "I" has a big capital (pure self-nature), as long as I take it out, all problems can be turned into nothingness.This, let’s say it’s a subjective ideal, always leads many people to take a path that is quite different from the normal situation, and, it is said, they no longer have troubles, or at least reduce them, which is not worth our long time. Ordinary people who are accompanied by troubles think deeply? 6.3 Challenge to nature The benevolent sees benevolence, and the wise sees wisdom, that is, different evaluations, likes and dislikes, and different choices for the same thing.This difference is often manifested in small things, such as the husband loves sweet food, the wife loves spicy food; the grandfather loves to watch Peking Opera, and the grandson loves to watch ballet.Sometimes it is also manifested in big things, such as life problems, ordinary people avoid suffering and seek happiness, but Buddhism believes that there is only suffering in the world without happiness, so the correct way of life should be to confirm the principle of "suffering" and "collection", and resolutely Take the road of "destruction" and "road".It's not easy, because it's reverse.Inverse of what?It can also be said to be against the destiny of nature.Confucianism says that "the destiny is called nature", and destiny sticks to the human body and becomes nature.Gao Zi said: "Food and sex are also related to sex." But food and sex will cause troubles.At this point, differences of opinion have arisen: Confucianism is based on etiquette, Taoism is peaceful, and Buddhism would rather be completely destroyed.From the perspective of ordinary people, this is not in line with the destiny, because "the great virtue of heaven and earth is life", and if you want to live, you should obey the sky, both food and sex.Shun, can't avoid troubles, get to the root, the mental state is "fear of destiny" and has to endure.Endure what?Enduring a lot of troubles, but in the end it was all in vain.Does this tolerance have any ultimate meaning?Like no, at least we can't know. The attitude of the Buddhist school is not going well, not being able to bear it, like saying, you force me to be "spontaneous", seek pleasure, live, live, and live, but I just don't do it.Speaking specifically on this point, Buddhism wants to fight against the destiny. Winning is obviously difficult, but not impossible.Even if it is very, very difficult, when the ultimate meaning of life is not yet determined, the way of life should be diverse, or in other words, imagination and experimentation should be allowed.Zen, or Zen Enlightenment, is a conception and a test about the way of life, in which there is wisdom and especially courage.With such wisdom and courage, if some people really win, this proves that it is possible to act without willfulness with "I" as the standard.Can this also be called a kind of greatness?Of course, the benevolent see benevolence, and the wise see wisdom.My thoughts, see, I have to be calm, I can choose differently, or to put it more emphatically, I don’t have to conspire with each other if I have a different way, but the wisdom of other people’s thoughts and the courage of actions should always be given the same status as my own thoughts and actions .It is based on this view of equality that regarding Zen enlightenment, many outsiders would consider it too lenient, and insiders would consider it too harsh.