Chapter 12 Chapter 07 (2) Gradual and Sudden

(2) Afterwards, besides enlightenment by listening to, receiving and preaching Buddhist principles, new tricks appeared.As recorded in "Five Lanterns Meeting Yuan", Wuxie Lingmo is: Later, he paid a visit to Shitou (Xiqian) from afar, and asked: "If you agree with each other, you will live in it, and if you don't agree with it, you will go." Shitou sits, and the teacher can do it.Then the head called and said: "Jai Li!" The teacher turned his head back, and the head said: "From birth to death, it is only this, what do you do when you turn around?"

The owner of Xishan Liangzuo is: Visiting Mazu, the ancestor asked: "I see that the master of the lectures has taught the scriptures, is it?" The master said: "I dare not." The ancestor said: "What will you say?" The master said: "Speak from the heart." The master said: "The ancestor The mind is like a craftsman, and the mind is like a juggler, can you explain it?" The teacher said in a loud voice, "Since the heart cannot be explained, how can emptiness be able to explain it?" The ancestor said, "But emptiness can explain it." The master refused. , then out.When going down the steps, Zu Zhao said: "Master!" The teacher turned his head, and the ancestor said: "What is it?" The teacher suddenly realized.

Shouzhou Liangsui is: See Magu.Seeing that Gu came, he took the head of the head to the grass.When the teacher arrived at the place where the grass was, Gu ignored it, so he returned to the abbot and closed the door.The teacher went back the next day, and Gu closed the door again.The teacher knocked on the door.Gu asked, "Who?" The master said, "Liang Sui." After he was named, he suddenly became enlightened. Jinhua Judi and Yitong are: When I first lived in the nunnery, a nun named Shishi came, wearing a hat, holding the tin, and circled the teacher three times, saying: "If the way is right, then put down the hat." Asked three times like this, the teacher was not right.The nun then went, and the teacher said: "The sun is getting late, why don't you stay here?"After the nun left, the master sighed and said, "Although I am in the shape of a husband, I don't have the spirit of a husband. It is better to abandon the nunnery and go to various places to seek knowledge." The night mountain god said:

"You don't need to leave here, there will be bodhisattvas in the flesh to teach the monks." After ten days, monk Guo Tianlong came to the nunnery.The teacher welcomes the ceremony and presents the past.As soon as Long Shu gave instructions, the master was enlightened immediately. Since then, whenever scholars ask questions, the teacher only gives one finger, and advocates nothing else.There was a boy who had made offerings, and every time he saw someone ask him something, he would point his finger up.People called the master and said, "Monk! The boy also knows Buddhism, and whenever he asks a question, he is like a monk raising his finger. One day the master hidden his knife and asked the boy, "I heard that you know Buddhism, do you?" Tong said, "Yes." The master said: "How is a Buddha?" "Tong raised his finger. The teacher cut off his finger with a knife, and the boy shouted to go out. The teacher called the boy, and the boy turned his head back. The teacher said: "How is it a Buddha? " Tong raised his hand but couldn't see his fingers, and suddenly realized.

The Jiashan Charity Association is (Biography of Chuanzi Decheng): (clip) Shannai scattered the crowds and built the Huating directly.When Chuanzi saw it, he asked: "What temple does the great virtue live in?" Shan said: "The temple doesn't stay there, and it doesn't look like it." The master said: "No, what does it look like?" Shan said, "It's not the current method." The teacher said, "Where can I learn it?" Shan said, "It's not what the ears and eyes see." Kalpa is on a donkey's prong." The master asked again: "The silk hangs a thousand feet, and it is intended to be in a deep pool; three inches away from the hook, why don't you tell me?" Shan tried to open his mouth, but was knocked into the water by the master.Shan just boarded the boat, and the master said again: "Dao! Dao!" Shan tried to speak, but the master hit again.Shan suddenly realized.

This is not a positive statement, but from the sidelines.The first three use difficult or irrelevant words as the medium.The latter two are more novel, meaning "zhi" or "no finger", and "hitting". (3) There are even stranger things.For example, Huanglong Daozhen is: The teacher felt that he was in the way, so he abandoned the thatched cottage, and at first sight it was a good match.Take the Tibetan scriptures and read them every day. One night, Wen Wan played the drums, stepped out of the scripture hall, raised his head to see the moon, and realized great enlightenment.

Guoqing Bank machine is: Everyone said: "A certain person is still not stable, so how can I live in the mountains and enjoy my business?" One day, I saw a eucalyptus tree fall to the ground by chance, and suddenly realized that what had been hindering me in the past was relieved. Jingshan Wisdom Strategy is: The teacher nodded, and went to Yuzhang to pay homage to the cow.The road leads to Yunju, and the road is blocked by wind and snow. I sit and read for forty-two days.At the beginning of noon, there was a sonorous sound, and I suddenly realized. Jinling Yu Daopo is: City oil glutinous rice cakes are the industry.I often follow the crowd to inquire about Langxie, and the evil is explained by the words of Linji Wuwei real person.One day, a beggar sang the lotus flower and said, "Why did you get Dongting Lake if Liu Yi sent letters?" Suddenly he realized.

Tian Yi Yi Huai is: To Gusu, Li Mingjue Yu Cuifeng. ... Jue said: "How many straw sandals do you spend on walking?" Said: "Monk, don't lie to others." ... Jue Da said: "Get out of the empty diatribe, go out!" The second time he entered the room, Jue said: "What is it? Don't, don't do anything, don't do anything, don't do anything." The teacher proposed, and Jue typed again.If so, count to four.Looking for the water head, because of the burden of drawing water, I suddenly realized. Master Huiyuan is: Traveling to Lushan Mountain and Donglin, I always ask about my own affairs.When his friends saw his ugly appearance and bad manners, they all teased and insulted him.One day, while walking in the palace, he suddenly stumbled and fell, and suddenly became enlightened.

The above (second) category is enlightened by cleverness, and it can also be said to have a little bit of edge.This third (third) class ran the Mustang, without the side.The first two are seeing, the middle two are hearing, and the last two are a little bad luck. In short, from the perspective of ordinary people, they have nothing to do with Buddhism, but they have produced miraculous effects.In the history of Nanzong, this is the development of Dun, becoming the Dun among Dun, so it is more mysterious and legendary. But, is this mystery, this legend, all reliable?Save it for the discussion below.

7.3.2 Details of Ton Let me tell you first.This question is difficult to answer, because epiphany (enlightenment) is a kind of subjective awareness. Strictly speaking, people can only be aware of their own awareness.In this way, it is easy to say that there is sudden awareness, because you can cite your own awareness as proof; it is very difficult to say that there is no, because you cannot prove that countless people outside yourself do not have it either.As a last resort, I had no choice but to make guesses based on scientific common sense.This needs to be analyzed first.A pause is made up of two conditions, one is the short time, and the other is the change of cognition or artistic conception.Both have the problem of "quantity": time, science, it's hard to say; common sense, as short as an instant, the blink of an eye, of course it must be counted, and long, one hour, or even half a day, does it count?Changes in cognition or artistic conception can become small or large, and of course the big ones must be counted, but how small can they not be counted?Here, the problem of time is simpler, and it can be said vaguely that it cannot exceed "for a while"; the problem of cognition or artistic conception is too big and too complicated.This problem includes two aspects: one is that the change changes from large to small, and it is no longer counted if it is too small; the other is that it is impossible or almost impossible to change from small to large.The former problem is relatively easy to solve. Naturally, we can only vaguely say that it cannot be too small and easy to obtain.For example, when buying fruit from a certain fruit stand, once, twice, or three times, I always feel that the weight is not heavy. The fourth time I weigh it, it turns out that a catty is only seven taels. I understand. This is also a short period of time and a change in understanding. ?As far as language habits are concerned, it cannot be counted.

There are many changes in cognition or artistic conception, which are of great importance and hard-won, so of course they should be counted.In a person's life, there will always be such awareness, the so-called "sudden enlightenment", and it is not even rare.It can be seen that a decent meal is not impossible.The question is the latter one mentioned above, is large to very large, still possible?Or to turn it into a concrete one, the artistic conception of Zen enlightenment changes greatly, can it be achieved suddenly?On the basis of the ideas just stated, we cannot find a reason why it must be impossible.However, as quoted in the previous section, listening to a few words of Buddhist teachings, and even stumbled while walking, the sky and the earth suddenly changed, and all dharmas are real and all dharmas are empty. It is always unlikely.It is not very likely, but in the classics of Zen, it seems to be very important. I think there are two sources: one is that the time is shortened. It was originally a line made up of points. There may be a heavier point at the end of the line. So I picked up this one and named it Dun.The other is to exaggerate the new artistic conception. For example, if you just feel a flash of wisdom, the (Buddhist) principles have increased, and the (worldly) emotions have decreased.The fact is that it is always too difficult, if not absolutely impossible, for a person's "destiny to be called nature", or defilement, to be wiped out in the blink of an eye. However, according to the records of the Zen classics, a large number of Zen practitioners, including a few who have not become monks, have had the experience of "Dun".I think, for example, Dun is a tripod, so it can stand upright without falling down because it has three strong legs to support it.One foot is the idea of ​​"self-nature is pure" or "mind is Buddha".Since the self-nature is originally pure, or the Buddha-nature is inherent, and the confusion belongs to the outer edge, it is like a mirror, which is covered by floating dust, so it is not bright, and the reason for not being bright is known. It is very easy to seek light, but it is just a small A small effort of wiping away (going from delusion to enlightenment is the effort of a change in understanding).The second is self-confidence based on Prajna. Prajna is the unique wisdom of Buddhism (conceived). In other words, it can not only observe the reality, but also observe the laws of the phenomenal world.In short, by virtue of its power, attaining the highest level of enlightenment (enlightenment) can be easily achieved.The third foot is the ease of refuge of the big water flow, which cannot be stopped once it blows.The ease of learning Buddhism to seek liberation is manifested in two aspects: one is the reduction of various practice conditions, such as not chanting sutras, not sitting quietly, and so on.The other is the shortening of time. Long is a lifetime. Once the river is clear, it is inevitable to get anxious, so it will be reduced, and it will be damaged again and again.As for whether Dun is as true and abundant as it is preached, as far as Zen practitioners say, they are either convinced, or hope so, even if they have not learned it, because there is no clear mark, and the reaction may vary from person to person. : Some people have weak self-confidence, so they blame themselves more; some people have strong self-confidence, or have a strong desire to win, so they believe, or say, they have gained something.In the meditation hall, the possibility of doubt is very small, because he doubts but does not believe, he will leave the meditation hall and go to the secular world to do other things. 7.3.3 Ton of fruit Sudden, like gradual, is a method of practice.Using the method, there should be results. Youdun's semantics push the boat along with the current, and the result should be that the Zen practitioners will be enlightened faster, or liberated.As analyzed in the previous section, I dare not push the boat along like this, because, at least as far as the vast majority of people are concerned, it will never be so easy and miraculous to change and understand, so big that it is easy to follow the reverse.In this way, when talking about results and seeking truth from facts, it is better to talk more about planting and hard work and less about harvest.This kind of cultivation, that is, the method of practice, generally speaking, does not follow the old path, such as (at least verbally) you can not recite scriptures, sit in meditation, never leave the morning market, and even do not observe certain precepts (such as killing and drinking), etc. .Among them, there are some outstanding features that are worth talking about separately. They use cleverness to break knowledge, exaggerate the chance of enlightenment, and scold the Buddha and the ancestors. (1) Destroy knowledge and perception with intelligence and seek quick success.Monastic practice is the same as going to school at home, you have to learn from a teacher.Teachers teach apprentices, there must be teaching materials and teaching methods.The secular teachings are all plain and simple, such as saying that one plus one equals two, and the salary is firewood.Buddhism taught the Dharma, and it was the same way before Southern Zen.Sakyamuni’s Four Silk Truths, Dharma’s Two Entrances and Four Actions needless to say, even the Sixth Patriarch Huineng, as recorded in the "Sixth Patriarch Altar Sutra", taught his disciples and taught the principles of Buddhism in a plain way.To be honest, the spirit is gradual, at least the form is the same as gradual. It is like using a saw to cut a piece of wood. You have to pull it back and forth, take your time.Those looking for quickness will inevitably get anxious, so they are willing to use an ax to slash violently, and it will immediately become two sections (cutting the kudzu vine).The function of such an ax is different from that of a saw, and as far as the teaching method is concerned, it cannot be more ordinary.After the Sixth Patriarch Huineng, the situation changed from common to rapid. First, he seldom speaks common language, then he hardly speaks common language, and then he despises common language, pays more attention to witty words, and opens his mouth to speak inconceivable words.Such as: (1) Zen master Shishuang Dashan—the monk asked: "What is the general idea of ​​Buddhism?" The master said: "The rooster crows in spring." Said: "Students can't." The master said: "The mid-autumn dog barks." "Volume 3) (2) Zen Master Yang Qi and Uncle Zhen—Chen Yue asked: "What is the meaning of the patriarch's coming from the West?"The teacher said: "Will you?" Said: "No." The teacher said: "A certain person came here by looking at the stone." He said: "What is the purpose of seeing the stone?" The teacher pointed to the deer in front of the court and said: "Yes?" Said: "No." The master said: "Qu Nong will be free." (Ibid.) (3) Zen master Mazu Daoyi—a monk asked: "Why does the monk say that the heart is the Buddha?" The master said: "Stop the crying." He said: "How about when the crying stops?" The master said: "Neither mind nor Buddha." (Ibid.) (4) Chan Master Xingshan Weikuan—(monk) asked: "Does the dog still have Buddha-nature?" The master said: "Yes." Said: "Does the monk still have it?" : "All sentient beings have Buddha-nature, so what is the reason why monks don't have it?" The master said, "I am not all sentient beings." He said, "If I am not a sentient being, could I be a Buddha?" The master said, "I am not a Buddha." What is it?" The master said, "It is not a thing." (Ibid.) (5) Zen Master Yaoshan Weiyan—the public attends at night without lighting the lamps. The master said: "I have a sentence, when the special cow (bull) gives birth, I will tell you." (Volume 5 of the same book) (6) Chan Master Tianlong Zhongji——(monk) asked: "How to get the purpose by returning to the root?" The master said: "The horns of the rabbit are born." He said: "How to lose the ancestor with the photo?" The master said: "The turtle hair falls. Also." (Ibid Book VIII) The first two, at least from the perspective of ordinary people, are far-fetched words.The two in the middle mean that they violate the laws of logic and are untenable according to common sense.The latter two, special cow birth, turtle hair and rabbit horns, are actually impossible.Zen masters are not stupid, why do you say that?This is the belief that only abnormal words have the decisive power to break the common.Before the Sixth Patriarch Huineng, Gu De, who practiced Zen, did not have this kind of thinking. (2) Exaggerating the chance of enlightenment.Such as: (7) Auspicious Zen Master Yuanshi——Since arriving in Tianyi, he has worked hard at night and never threatened to come to the table.One day, I occasionally laughed and made a noise in the crowd, threw away my clothes, and stayed in the field at noon, seeing the stars and the moon shining brightly, I was wise. (Ibid Book Fourteen) (8) Zen Master Touzi Daoxuan—serving heavenly clothes for a long time, without any deeds, the clothes scold him. The teacher forgot to sleep and eat for more than a month, and one night, when he heard the patrol bell, he suddenly sighed. (same as above) (9) Zen Master Yungai Jipeng——At the first visit to Zen Master Shuangquanya, the attendant of Quan Lingchong, he spoke with plantains and sticks, and there was no eloquence for a long time.One day, Quan went to Huoci, and the master stood by, and Quan suddenly asked, "Try to hold up the stick, and discuss it with me." (Ibid Book 15) (10) Zen master Huanglong Zuxin——Chan Yunfengyue Zen master, has not earned anything for three years. After resigning, Yue said: "I must go to rely on Huangbo Nan Chan Master." When the teacher went to Huangbo, he didn't make much invention for four years, so he resigned and went to Yunfeng again.Huiyue died, only Shishuang.Because of reading "Chuan Deng", to "the monk asked Duofu: 'How is Duofu a cluster of bamboo?' Fu said: 'One stem and two oblique stems. ’ Said: ‘No. Fu said: "Three stems and four stems are bent." '" The teacher is enlightened here. (Ibid. Volume 17) The four are all broken iron shoes and nowhere to find, and it takes no effort to get them.Such an exaggeration of the contingency of Dayton is to highlight the ease of "obtaining".But it ignores the aspect of "nowhere to find", that is, how to realize this way, it seems that there is no rule to follow. (3) Curse the Buddha and scold the ancestors.This comes directly from the belief in the purity of the Self.Because the self-nature is pure, that is, the mind is a Buddha, so liberation can be achieved entirely by self-reliance, and there is no need to seek externally.The Buddha and the ancestors are both external things, and there is no need for them; in order to show the majestic style that does not pretend to be external forces, we must praise the Buddha and scold the ancestors.Sudden is the side of practice that embodies the principle of self-purity, so it is also the cause of cursing the Buddha and the ancestors.The Southern School of Zen, after the sixth patriarch Huineng passed it on again and again, (verbally) despised the Buddha, so that cursing and cursing became commonplace.The famous one is Danxia Natural Burning Wood Buddha. Deshan Xuanjian said that Sakyamuni Laozi is a dry dung stick, and Bodhidharma is an old man.Here are two more to join in the fun: (11) Zen Master Yunmen Wenyan—Example: When the World Honored One was born, he pointed to the sky with one hand and pointed to the ground with the other, walked seven steps in a circle, and looked in all directions. A stick to kill and a dog to eat, but you want to see peace in the world." (Ibid. Volume 15) (12) Jiashan Shanhui Chan Master——Seeing the nature does not leave a Buddha, and enlightenment does not leave a teacher. The ordinary old monk said: "When you see Gautan, it is like a yellow leaf; the Dazang religion is the seat for the old monk. The patriarch's decree is broken straw sandals. It is better not to wear bare feet." (Volume 5 of the same book) This can be said to be an extreme development, so that it has changed from self-confidence to almost arrogance. 7.3.4 Gain and loss of ton It is presumed that from the perspective of the Zen masters of the Southern School, there is only gain but no loss, because, as recorded in many classics of Zen Buddhism, they all realized enlightenment along this road.We are standing outside the gate of Zen, and we are still not fully convinced of the so-called enlightenment, especially the ease and magic of the process.Therefore, compared with Jianxiu, even if you are critical, it seems that you can find some mistakes. First things first.One is to encourage the ambition of scholars.Compared with the learning paths of Tiantai, Huayan, and especially Dharma Xiang, the method of "Dun" is simple, and everyone has the hope of quick success, so practicing Zen can be highly motivated and motivated.This result (speaking from the standpoint of Buddhism) leads to another kind of gain, and Buddhism can be more prosperous because of this. After the Southern Sect dominates, Zen monks in Zen temples are all over the world.There is another kind, which promotes the prosperity and growth of Zen joy and Zen style.Zen is an out-of-the-world method, but at least it can enter the world after being moved into the Middle Earth, or in other words, it can be used as a way of life to deal with worldly affairs.This attitude is to look at it with a cold eye, to be detached, to use great wisdom to break the confusion, and to "do not say a word, but to be romantic".About Zen Joy and Zen Breeze, there will be a separate chapter later.Let me talk about a situation related to it here. Whether it can be simply counted is hard to say, it is the localization and humanization.When Buddhism entered China for the first time, it brought the traditional color of India, the theory was cumbersome, the practice was close to asceticism, and the worship was performed in temples.The tradition of Chinese culture is not like this, it is just eloquence, it is precious life, it is not talking about strange power and confusion.Let’s not talk about superiority, just talk about difficulty and ease, it is difficult in India, but easy in China; easy, enlarge it a bit and say it is in accordance with the principles of nature and human feelings.When entering a foreign country, if you want to make it work, you have to follow the laws of nature and human feelings.Therefore, as many people have said, the Buddha's prajna and the Tao's free will are blended.This is where Southern Zen goes even further. After practicing, through epiphany, the mind, and even the body, have been liberated to a considerable extent. Come to sleep, even chant the wind and the moon, and the engraved poems have been handed down from generation to generation. Besides, it seems that there are not many losses, but they are quite serious. The road is not as smooth as that of Jianxiu, so whether we can reach the destination in time is not as guaranteed as that of Jianxiu.We can put ourselves in the place of thinking, for example, if we are determined to learn Zen, follow the path of the Southern School, do not recite scriptures, do not sit in meditation (practice meditation), and even scold the Buddha and the ancestors, but just listen to the teacher's wit, refer to the Huatou, and receive the stick. If you have faith, when you see the flowers blooming in the courtyard and hear the donkey braying next door, you will suddenly realize that all dharmas are empty, and your emotions will not be moved by things?At least it was too uncertain.The method of gradual cultivation does not have the assurance of enlightenment, but it can at least ensure that the life of a Zen monk is lived under the guidance of the principle of precepts, concentration and wisdom. From the perspective of Buddhism, even if it is not enough to reach the world, it will always lead to the world. . As for Dun, if you fail to realize it and only learn to yell at the Buddha and the ancestors, you will be too far away from the world.Here, the difference between gradually and gradually is that gradually is well-behaved, but suddenly is not.Because otherwise, it is easy to become reckless and indulgent.Such as: (1) Zen Master Wenzhun of Litan——Going to the hall, he said: "Five nine forty-five, the sage made everything and everything can be seen. In the Qin Dynasty, the drill bit was plated, and Fan Kuai was angry in front of the Hanzu Hall. I once heard of the Yellow Crane Tower, and Cui Hao wrote poems. On the top: Qingchuan Lili Hanyang trees, fragrant grasses luxuriant on Yingwu Island. It can be seen that rituals are also known. A gentleman’s business is based on, and Dao is born. Dao generates one, one generates two, two generates three, and three generates all things.” ("Five Lanterns Yuan" volume seventeen) (2) Master Faming - It has not been long since I reported this, and I have won the tolerance of the law.After returning home, things were down and down, and he was addicted to drinking Hulu.Every time I get drunk, I sing Liu Ci and count the lines, which is commonplace every day. If the villagers insult him, they will refuse if they call for fasting, and they will obey if they call for drinking.Those who have been like this for more than ten years have been called the drunk monk by salty finger.One day, the people in the temple said: "I will go tomorrow, and you don't want him to go." The people snickered.The next morning, Sheyi sat down and shouted: "I'm going, listen to my verse." When everyone heard about it, the master said, "I've been drunk all my life, but there's a difference in drunkenness. Wherever I wake up tonight, there's a dawn and a waning moon on the banks of the willows and willows." (Ibid Book 16) The former one is no different from a jingle, and it has a deep meaning, which may be difficult to win people's trust.The latter one, the taste of life is the same as that of Liu Ling and Ruan Ji. It is at least quite suspicious to say that this is also a supernatural law.