Chapter 13 Chapter 08 (1) Between Master and Apprentice

8.1 Self-discipline and salvation This is another troublesome problem.Not in practice, but in theory.Take secular events as an example. In ancient times, Yangjiaoai gave up his life and gave up his life. Deng You saved his nephew and became childless. Giving back a huge sum of money in full, and drowning oneself to save someone from falling into the water, is the same, and everyone respects it as a good example.This is actually true.However, if you get philosophical and unwilling to admit the reality, ask further: Why is such behavior worthy of praise, or even shed tears?This leads to trouble, because, if it's just intuitively speaking, of course, what's the point?People who are philosophic will not be satisfied; if you want to satisfy such a person, you have to use a lot of reasoning. What reason can you use?Mencius probably thought of this question, but he didn't dare to dig into the root of it and answer it. He just said: "Everyone has a heart of compassion."

Compassion is good.But he deduced it and said: "Compassion is also benevolence." Xunzi stood up even more, he said: "Man's nature is evil, and his goodness is also false." Goodness is false (artificial), why should it be false?This is the acknowledgment of the good without reason.In fact, this represents the sages of the past dynasties, and also represents all ordinary people. It is to admit that "benefiting others" is great without asking why. Don't ask, save trouble, and don't affect daily life at all.The problem comes from the fact that there are quite a few people who often get philosophic in Huahua World.That, too, is a need, and obviously it would be best if it could be met as well.Answer: It is not easy to take the life of ordinary people as the object, and it is even more difficult to take the ideal life of the Buddhist school as the object.The reason is that, in addition to the many situations of ordinary people, Buddhism has added these two things: one is that all dharmas known are empty, and the other is the purpose of jumping out of the sea of ​​suffering.All dharmas are empty, plus the mind can produce all dharmas, where does the reality of sentient beings other than oneself come from?If there is no reality, what is the need for degree?When it comes to suffering, it comes from perception. Strictly speaking, you can only perceive your own perception. If you are already self-sufficient, why should you think that all sentient beings also have suffering and not worry about getting rid of it?

On this issue, in my opinion, Buddhism is also following the path of ordinary people, which admits that saving sentient beings is good without asking why.The sects of Buddhism have the so-called "Hinayana", the road leading to enlightenment has the so-called "Sravaka" and "Fate Enlightenment", and the fruit of cultivation has the so-called Arhat, all of which refer to self-realization (to realize Nirvana, to be liberated, to no longer have suffering) , There is the other side where life and death circulate), but you don’t need to ask how all living beings are (actually, you have already asked when you kept the precept against killing).

This is relatively clean and neat in theory, because you have suffering that you can know for sure, practice, eliminate it, and the problem is solved satisfactorily, and the situation is equal to one minus one equals zero.The Mahayana bodhisattva practice is different, one minus one does not equal zero, because there are still more problems (sentient beings have not been liberated) that have not been resolved.One minus one does not equal zero, why?The Buddhists did not answer, but did what they said.Historical ones, such as Sakyamuni turning the wheel of Dharma immediately after becoming enlightened, mythological ones, King Sibi cut his flesh to replace pigeons and fed eagles, etc., are all manifestations of this idea or spirit.This idea has also become one of the four great vows, "the boundless vow to save all living beings".The four immeasurable hearts of compassion, joy, and giving are also the same in general spirit. In the words of Confucianism, it is: if you want to be established, you will establish others; if you want to achieve yourself, you will achieve others.

Confucianism does not bother to admit that there are people other than oneself, but Buddhism, at least when it shouts that all dharmas are empty, takes some trouble.I don't want to go too far here, just talk about why we need to build people up to people and save sentient beings.We can start with Mencius's thoughts. Everyone has a heart of compassion. Generally speaking, it is good. Where does this heart come from?It seems that there are two sources.One is the life of happiness called the destiny.As the saying goes, it is better to die than to live. It is said that some crowns are the virtues of heaven and earth. Why?The reason may not be found; the fact is vivid in the present, and not only in the present, but also sticks to the whole body and mind.Even if you want to wipe it off and throw it away, you can't do it.This is what Confucianism calls the Mandate of Heaven, and what Schopenhauer calls the blind will.worth it?Maybe it's not that it can't be found, but that it doesn't exist at all.In short, happy life is inherent, so the way of life can only be reckless, or submissive, that is:

Welcome it and find ways to keep it in top shape.Let me talk about another one. In modern terms, human beings are social animals and cannot have independent lives.Pushing up, without parents, without grandparents, maternal grandparents, etc., you cannot have your own life.Horizontal push, partners, friends, and countless people related to one's own life are also indispensable for maintaining one's own life.This creates a situation where human solidarity is justified mathematically as well as emotionally, or, rather, is sufficient to foster compassion in all human beings.This kind of compassion seems to be justified. To put it bluntly, it is nothing more than obedience to reality in the "reality" for some unknown reason.But this is a big flow, and it is impossible to absolutely prevent the small flow from going astray. It is self-interest at the expense of others.Therefore, the behavior of following the trend is called "virtue".As time goes by, the power of this virtue increases, not only can it guide behavior, but it is also recognized as unconditionally good.This kind of virtue of benefiting others derived from happiness is common sense in its essence, and its nature is that it has been believed to be so for a long time, and countless people think so, so they no longer doubt it, or in other words, it is unexpected that doubts are allowed.In this matter, Buddhists also joined the ranks of ordinary people, as if they accepted common sense without thinking, or admitted that "altruism" is the highest virtue.It is not just acceptance, but also a big step forward, which is to expand "human beings" into "sentient beings".In theory, this is far beyond Confucianism.Because, if one admits that compassion (giving joy to others) and compassion (removing others from suffering) are the highest virtues, Mencius’s approach of “seeing his life and not being able to bear to see his death, and hearing his voice not being able to bear to eat his meat” is the closest approach In the spirit of Ah Q, deep pursuit becomes a rare thing even though it is known to be wrong.Buddhism expands the scope to all beings who are "embracing" and "sentimental", and there will be no contradictions in practice and theory, although this is ultimately too difficult to do.

Saving sentient beings is the ideal of Buddhism.It is difficult to realize, because among all living beings, there are not only human beings, but also sheep who support kebabs, and even mosquitoes that all kinds of mosquito killers want to kill.How?According to Buddhist theories, both sheep and mosquitoes have Buddha-nature, so both have the possibility of becoming Buddhas.The question is how they can understand their own nature and realize Nirvana. The Buddhas, Bodhisattvas, and countless eminent monks who "vow to save" seem to be able to use only the method of "being poor is good for themselves": those who roast lamb kebabs roast themselves and don't eat them themselves, those who make mosquito killers make their own but don't use them themselves, summer night mosquitoes, etc. When the sound is like thunder, just hide in the mosquito net.This is the tragedy that theory rarely harmonizes with real life.As a last resort, I have no choice but to be more realistic. Apart from observing the precept of killing, I only emphasize on "human beings" and pay less attention to other sentient beings.The Zen masters of the Southern School all follow this path, although sometimes they talk a lot about whether dogs have Buddha nature, and they are very involved.And when it comes to people, there are many, not to mention the Sanwu Yizong who destroyed the Buddha, and Han Yu who opposed the Buddha bone.The objective situation forces the range of degrees to be narrowed down to those who "will take the bait", that is, those who think about life and death and are eager to seek advice.Assuming that the teacher is an enlightened person, the apprentice is naturally an unenlightened one. How can the original spirit of "vow to save" make the unenlightened one "stop" as soon as possible?The tricks of Southern Zen are all produced between such masters and disciples (or occasionally between Taoists).

8.2 The Old Way of Knowledge As mentioned earlier, up to the Sixth Patriarch Huineng, the way of teaching disciples was to use plain reasoning. "There is nothing in the first place, where can there be dust?" "The heart of the benevolent is moved." This teaching method is no different from the path of gradual cultivation.At least from the perspective of ordinary people or beginners, it should be relatively safe, because it can cultivate and inspire wisdom, that is, prajna. Only with the cause of prajna can there be the fruit of paramita (reaching the other shore).This traditional teaching method, as a kind of aftermath, still has some influence on the Zen masters of the Southern School.But because it is the aftermath, it is manifested as: the early strength is stronger, and the later the strength becomes weaker.

The situation is accelerating the transition from "common language" to "machine front".Between changyu and Jifeng, there are things that can be explained without speaking directly. We can call them "quasi-changyu", which also belongs to the plain way.Let's talk about idioms first, such as: (1) Zen Master Ma Zu Daoyi—one day he said to the crowd: "All of you believe that your mind is the Buddha, and this mind is the Buddha's mind. Master Bodhidharma came to China from the southern Indian kingdom and passed on the Dharma of One Mind in the Supreme Vehicle. , to make you enlightened; and quoted the "Langa Sutra" to imprint the minds of all living beings, lest you be upside down, not confident that the law of this heart has its own. Therefore, the "Langa Sutra" takes the Buddha's words as the heart, and inaction as the method. Those who seek the Dharma should seek nothing. There is no other Buddha outside the heart, and there is no other mind outside the Buddha. Do not take the good, do not give up the evil, and do not rely on both the pure and the dirty. The sinful nature is empty, and thoughts cannot be obtained, so there is no self-nature. Therefore, the three realms are only the mind, and everything is imprinted by one dharma. Everything you see is the mind. The same is true of Bodhi, the path and fruit. What is born in the heart is called form. Knowing that form is empty, life is not born. If you understand this, you can wear clothes and eat at any time. What's the matter?" (Volume 3 of "Five Lantern Festival")

(2) Zen master Shitou Xiqian——Going to the hall: "My Dharma door is passed down from the Buddha. No matter how hard it is to meditate, it only reaches the Buddha's knowledge. That is, the heart is the Buddha. You should know that your own mind is separated from the body, the nature is not dirty, it is perfect, all saints are the same, there is no way to apply it, and it is free from consciousness. The three realms and six paths are only manifested by your own mind, and the water and the moon are mirror images. ? You can know it, and you will be prepared for everything.” (Ibid. Volume 5)

(3) Zen Master Baizhang Huaihai——asked: "What is the essence of the Mahayana's sudden enlightenment?" Mindfulness, letting go of the body and mind, making it at ease. The mind is like wood and stone, without discrimination. The mind has nothing to do, the mind is empty, and the wisdom sun observes itself, like the clouds blooming and the sunrise. But stop all grasping, greed, hatred, love, When the defilement and pure emotions are exhausted, the five desires (wealth, sex, etc.) and the eight winds (profit, decline, destruction, etc.) are unmoved, and they are not bound by what they see, hear, perceive, and are not confused by various situations. There is no tranquility in the mind of all situations, neither distracting nor dissipating, and there is no hindrance through all sounds and colors. He is called a Taoist. He does not use good and evil, right and wrong, and neither loves nor abandons a single law. He is called a Mahayana. Not being constrained by all good and evil, empty existence, dirt and cleanness, action and inaction, transcending the world, merit and wisdom, this is called Buddha wisdom. , at ease everywhere, called the Bodhisattva who has just aroused his mind, and ascended to the Buddha's place." (Ibid., Volume 3) It is rare to teach disciples with long passages of idioms, but only occasionally, such as: (4) Zen master Furong Daokai——showed to the public: "The husband who becomes a monk is tired of dust and labor, and seeks to escape from life and death. Quit your mind, stop thinking, and cut off clinging, so you are called a monk. How can you take advantage of it and bury your life? You have to spread it at both ends. Open, put down in the middle. Meeting sound and form is like planting flowers on a stone; seeing profit and fame is like seeing shavings in the eyes. Since the beginning of time, it is not that I have never experienced it, and it is not that I do not know the sequence; Why bother to be bitter and greedy? If you don’t rest now, when will you wait? Therefore, the sages taught people that they only need to make the most of the present; if they can make the most of the present, what else is there to do? If there is nothing in their hearts, the Buddha is still an enemy. All things in the world are naturally indifferent , Fang Shi responded there. You don’t see that Yinshan refuses to see people until death, Zhaozhou refuses to tell anyone until death, acorns are picked up on plaques for food, big plums are clothed with lotus leaves, and paper-clothed Taoists only wear paper. Xuantai sits with only cloth on his seat, and Shishuang sets up the dead wood hall to sit and lie with people, as long as you die; Touzi makes people cook rice, cook and share meals together, so it will save you trouble.And from the example of all the saints above, if there is no advantage, how can you be willing to get it?All benevolent people, if you also study it here, it will not be a loss to others; if you are not willing to bear it, you will be afraid of working hard in the future. " (Ibid Book Fourteen) This old-fashioned teaching method is to instill knowledge patiently and straightforwardly, so it has advantages. There is no need to guess, and both the wise and the foolish will gain.Looking at it with Nanzong's eyes also has its disadvantages, it is unlikely to be able to make a thunderbolt, which is deafening.So you have to make the transition to the new side. First, move to "quasi idioms", such as: (5) Zen Master Baizhang Huaihai——Ask: "What is a Buddha?" The master said: "Who are you?" He said: "A certain person." The teacher said: "Do you know a certain person?" " The master held up his whisk and said, "Do you still see me?" He said, "See you." The master said nothing. (Volume 3 of "Five Lantern Festival") (6) Chan Master Da’an in Changqing——The master built Baizhang, and asked politely: “Students who want to know the Buddha, who should it be?” Zhang said: “It’s like riding a bull to find a cow.” The master said: "What happens after you know it?" Zhang said, "It's like a man riding an ox to his home." The master said, "How can you keep your job until it's been tried." Zhang said: "It's like a cowherd holding a stick and keeping the prisoner from cropping." (Ibid Book IV) (7) Chan Master Lingfeng Zhien——Ask how to be a Buddha, the master said: "Who is it more?" He said: "If this is the case, why is there a difference in delusion?" The master said: "But you will not perish, why cry Astray." (Ibid. Book 8) (8) Chan Master Heshan Shiyin——Ask: "I have searched for the source for a long time, why can't I see it?" The master said: "Because I have taken too many steps." "It's also the same as avoiding drowning and throwing fire." (Ibid. Volume 6) (5) (6) and (7) have the same purpose, that is, the self-nature is pure, and when you know it, you will reach the Buddha's land, and you don't need to seek outside. (8) It is intended to break the attachment, so as to realize the free and unobstructed state of Zen.These are all slightly tortuous expressions, but the meaning is still clear. According to the teaching method of the Southern School of Zen, common language and quasi-common language are like a trickle at the source of a river, descending from a mountain, and soon turn into a torrent of water on the other side, which is the so-called machine front, stick drink and so on. 8.3 A New Way to Seek Epiphany As a teaching method, this new way is very strange to those outside the Zen school. Such as: (1) Zen Master Bajiao Huiqing - went to the hall, held up a stick to show the public, saying: "You have a stick, I will stick with you; if you don't have a stick, I will take your stick away." Lean on the stick and get down.The monk asked: "What is plantain water?" The master said: "Winter is warm and summer is cool." Asked: "What is blowing hair sword?" The master said: "Go three steps forward." Said: "How do you use it?" The master said: "Take three steps back." Asked: "How can a monk be a man?" The master said: "I'm afraid that Jiali will not ask." Going to the hall: "Will you? There are few people who know each other. Cherish it !" Ask: "How about when you don't speak and ask questions?" The teacher said: "I haven't traveled thousands of miles from the three gates." Asked: "How can I be myself?" The teacher said: "Look south and look at the Big Dipper." Ask: "The light and the world are all gone, so what is it?" The master said: "Know." Said: "What do you know?" The master said: "Jianzhou Jiulang." (2) Chan Master Yangshan Huiji, monk Canci, asked, "Is the monk still literate?"The monk made this ○ phase extension again, and the teacher used both hands as a back throwing posture.The monk looked at it with his eyes, and the teacher bowed his head.The monk walked around the teacher once, the teacher beat him, and the monk went out.When the teacher sat down, a monk came to pay respects, but the teacher ignored it.The monk asked: "Does the teacher know how to read?" The teacher said: "As you want." The monk turned to the right and said, "What is the word?" The master wrote a cross on the ground to reward it.The monk made another turn to the left and said, "What character is it?" The master changed the cross to the character A.The monk draws this ○, stretches it with both hands, like Shura (the name of the evil god) palming the sun and the moon, and asks: "What is the word?" The master draws this ○A to face it. (same as above) (1) It is difficult to explain in words, especially when there is nothing to seize, traveling thousands of miles without going out, looking south and looking at the Big Dipper, the fact is impossible, and it is even more incomprehensible. (2) Multi-purpose forms, ○, A, ○A, throwing back, turning a circle, hitting, what do they mean?Many people feel that the most difficult thing to read in Chinese classics is the quotations of Zen Buddhism, because it is impossible to find a definite solution by following the routine.One possibility, as the two examples above show, is that it does not imply any certainty in the first place.This, at least the Zen masters who made this statement would not agree.Then, there is only one possibility left, which is definite meaning, but it is not within the conventional range of language and form.In addition, this is a wild horse that can go in any direction, how to catch it? Let’s put aside the question of how to capture it for a while, let’s talk about why we went on this strange road first.Zen masters are all sentient beings who have boundless vows to save all living beings. Of course, they will be "wives eager" to learners.This is clearly a contradiction.Contradictions are allowed to exist, and flow downstream, unstoppable, there must be a strong reason, or a necessary reason.This, the Zen masters themselves did not say.But there are indirect expressions, such as: (3) Zen master Yunju Xiaoshun——First visit to Liu Gong's layman's home. ... 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 is the ancient mirror before it has been polished?" The master said, "It is as black as lacquer." The scholar said, "How about after it has been polished?" The teacher said, "It shines on the sky and the earth." The scholar said, "And please return the mountain. "Flick your sleeves and settle down. (Volume 15 of "Five Lantern Festival") (4) Zen master Chuanzi Decheng - Daowu (Zongzhi) went to Jingkou and met Jiashan (Shanhui) to attend the hall.The monk asked: "What is the Dharma body?" Shan said: "The Dharma body has no form." He said: "What is the Dharma eye?" Shan said: "The Dharma eye is flawless." Daowu couldn't help laughing. ... I said: "A certain A will not say anything in the end, but invite the monk to go to the Huating boat." (Volume 5 of the same book) Yunju's and Jiashan's answers can't be wrong according to Buddhism, but because of this, the former hit a wall, and the latter was ridiculed by Daowu.Why?It is presumably because they used common language, no wonder.In other words, the teaching method seeks to be strange, and it is getting more and more strange. It is not just going downstream, but "intentionally" going downstream.Is this necessary?Or, why is it like this?There may be some reasons as follows. (1) Changyu is a gradual way, and there is a distance from the requirement of suddenness, or even a different way, so it is not suitable to use common language to seek suddenness. (2) Scholars are eager to think about life and death, so they leave their families and trek across mountains and rivers to seek advice from teachers.When I saw the teacher, I was eager to know the mysteries of two aspects: one was the teacher's attainment (the state in which he lived after Zen enlightenment, assuming it existed), and the other was how to obtain this state.So I repeatedly asked "how is the patriarch's intention to come to the west", asked "how is the monk's family tradition", and so on.But the state of this attainment is beyond the world, and it is difficult to express it in the language of the world; how to get it, even I have nowhere to find it, and it takes no effort to get it, so I can't say it.If you can't say it but want to say it, you will encounter a dilemma: either don't say it; or say it wrong.Begging to speak well, so I squeezed, squeezed, squeezed, and finally squeezed onto a small road, saying it without expressing the meaning that it would be wrong if I said it.This becomes the frontier, such as Zhaozhou's "cypress in front of the court", "a cloth shirt made by an old monk in Qingzhou, which weighs seven catties" and so on.If this kind of statement has a correct meaning, scholars have two possibilities when facing it: one is that it agrees, which proves that the original statement is correct; (3) The theory and practice method of Nanzong is that the heart is the Buddha, and one can become a Buddha by seeing one's nature.How can you see sex?It is to get rid of the habit of karma that blinds the pure heart.The method is to break through knowledge and perception, break through self-attachment, and break through all those who are self-righteous and clinging to it before enlightenment.It seems to be able to use common language, but it has fatal flaws. First, it is gentle, so it has little power; second, it is especially serious when it comes from a group of people who want to break it. , More than a failure.From this point of view, the power of abnormal language is to condemn; if it is not enough, add Linji's drink, or even Deshan's stick. (4) Practicing, manifested in the practitioners, the gradual method is an imperceptible change, today is Zhang San, tomorrow is Zhang San; the sudden method is quite different, before enlightenment is Zhang San, once you see the peach blossom, Or when you hear a donkey braying, you suddenly realize it, and you immediately become Li Si.Such a big change should be externalized.Sometimes my thoughts are unavoidably "intentional" on the outside, such as cutting cats, burning wooden Buddhas, and even saying that the patriarch is an old man, etc., maybe they can all be classified into this category.I say this because I think there are inevitably some dramatic elements in it.Naturally, this is seen from outside the gate of Zen, and the evidence can only be impressions. (5) Those who write notes or write history have a preference, and feel that only eccentrics can be passed on, so a lot of ordinary life and common sayings are omitted. The above conjectures may not be all correct, or may not be comprehensive.It doesn't matter much, because what we focus on is the footwork used by the Zen masters of the Southern School, not where they came from.And when it comes to footwork, there are indeed many things that are reflected in the relationship between master and apprentice, which are very difficult to think about. 8.3.1 Various forms of giving and receiving This is a complicated account, so I have to classify and choose to talk about it. (1) Go to court (Enlightened) Zen masters, whose status is close to that of high-ranking professors today, cannot be paid white-collar wages, but must teach students and lead graduate students.To teach, we must show some authentic ones to the students.The most common way to take it out is to go to the classroom, gather students together, and the teacher is there, sitting and speaking.Sometimes, mostly early, in idiom, mentioned above.Ordinary language can also be regarded as clever; but extraordinary language is even more clever.Therefore, most of the words and deeds recorded in various Zen forest classics are very strange.Such as: (1) Zen Master Yaoshan Weiyan——Going to the hall: "The patriarch only needs to be protected. If greed, anger and ignorance arise, you must guard against it. Don't teach and touch it. You want to know the dead wood and stone, but you have to carry it. There are no branches and leaves to bear. Yes. Even so, it is better to look at yourself and not stop talking. I will tell you now that this statement is obviously speechless, and his one has no ears, eyes and appearance." (Volume 5 of "Five Lanterns Meeting Yuan") (2) Zen master Nanyuan Daoming - went to the hall: "A quick horse whip, a quick man a word, why don't you come out if you have something to do? Take care of everything." The monk asked, "How can a word make a living?" The master stuck out his tongue and said: "When I have a long and wide tongue, I will tell you." (Volume 3 of the same book) (3) Zen master Wu Yun Zhifeng -- went to the hall for a long time, said: "Everyone have a look." Then he left his seat. (Ibid Book Ten) (4) Chan Master Deshan Xuanjian——Xiao Shen (who does not regularly go to the hall to preach), and said to the public: "No answer tonight, and thirty sticks for those who ask questions." Sometimes monks come out to worship, and the master beats them.The monk said: "I didn't even ask A, why did the monk beat A?" The master said: "Where are you from?" Said: "Silla." The master said: "It's better to be with thirty Great." (Ibid Book VII) The above four cases are arranged in sequence, which means that the situation can get worse from time to time, such as (1) there is still a little edge, and (4) even scholars are at a loss.There are also words that are not very bizarre but intended to be poetic, such as: (5) Chan Master Qiyue on the top—go to the hall: "Turn the yellow leaves and burn green smoke, sleep on the bamboo couch and clothes in the middle of the night. After the porridge, put the ginseng drums three times, which one can talk about the Zen of the Patriarch." Then he left his seat. (Ibid Book 15) (6) Zen Master Junshan Xiansheng——Going to the hall: "The generosity has nothing to do with it, and it contains ten emptiness; The most reasonable is invisible, and the three worlds are harmonious.The superb name and appearance, the wonderful body is fully displayed; the ancient and modern, the true machine is revealed.Hold the Lizhu and appraise things, and the things will shine brightly; throw a sword to swing the sky, and the sky will disappear.If you put the rule out and hide the room, you will be named Duci; if you let it go, you will shake your head and shake your head.And what is the realm of Tao? " Pick up the stick and stick it out, and say: "The place where you blink your eyebrows and raise your eyebrows, let a gentleman look carefully. " (Ibid., Volume 16) (5) It is a modern style poem, (6) It is a parallel prose. After listening to these, will you go beyond the enlightenment of beautiful words and the realm of Zen? (2) Q&A This is the most commonly used way of giving and receiving, because even if you believe that "the wonderful principles of the Buddhas are not related to words", the meaning of "not related to words" still (almost) cannot be used without words.The form is limited to students who have to ask, and teachers who have to answer.Answer: You can use idioms, but you rarely use idioms.Such as: (7) Zhaozhou came from Zen master Zen——The master came out, and the road met a woman.Po asked: "Where does the monk live?" The master said, "West of the east courtyard of Zhaozhou (it's just pronouncing the western pronunciation, and the meaning of xi is clearer)." The mother-in-law was speechless.The teacher returned and asked all the monks: "Which (Which) is the word Xi?" Or the word "Xi" in the east, or the word "Qi" and Bo.The master said: "You and others are always judges of salt and iron." Said: "What is the reason for the monk?" The master said: "I will always be able to read for you." (Volume 4 of "Five Lantern Festival") (8) Zen Master Heshan Wuyin——Ask: "Learning to learn is called hearing, and learning from learning is called neighbors, and passing the two is called real faults. What is a real fault?" The master said: "Heshan solves drumming." Said Asked: "What is the true meaning?" The master said: "He Shan Jie beat the drum." Asked: "If the mind is the Buddha, then don't ask, what is right and wrong?" The master said, "He Shan Jie Da Drum." He asked, "How is it to be upward?" The master said, "He Shan Jie Da Drum." Asked: "How about when all dharmas are in full swing?" The master said, "Heshan Jie beats the drum." (Volume 6 of the same book) (9) Chan Master Jingcen of Changsha——Ask: "Please ask the teacher for advice on the way up." The teacher said: "A needle is worth three feet of money." He said: "How do you understand it?" The teacher said: "Yizhou cloth, Yangzhou silk." (Ibid Book IV) (10) Zen Master Xingqin of Fuqing——Ask: "How is it in front of the lamp?" The master said: "Behind the lamp." Said: "How to be behind the lamp?" The master said: "Before the lamp." (Volume 8 of the same book) (11) Chan Master Shancui of Dingzhou—A monk asked: "What is the meaning of the patriarch's coming from the West?" The master said: "Porcelain in Dingzhou is like a bell." (7) Undecided; (8) Answering different questions with the same words becomes indeterminate; (9) Difficult to understand; (10) Contradictory, even more difficult to understand; This question and answer method is started by the teacher.Such as: (12) Zen Master Shi Gong Huizang——One day, while working in the kitchen, the ancestor (Ma) asked: "What do you do?" "Once you go into the grass, you will be pulled back by your nose." The ancestor said, "Zizhen herds cattle." (Ibid. Volume 3) (13) Chan Master Jieling of Shanglin——At the first visit to Weishan Mountain, the mountain said: "What did the great virtue come for?" " The master said, "It's unloaded." Shan Tuo said, "A thief! You haven't beaten him yet, so what's the purpose of unloading?" The master didn't answer, and Yang Shan said, "Please monk, screen him from left and right." Wei Shan bowed his hands and said, "" Here! Here!” (Ibid. Volume 4) Compared with Apprentice Asking Teacher Answering, this is like the last stage of the study, a propositional exam or an oral defense. Use questions and answers to teach and accept, the answerer is highly respected, maybe it is just to show that the Tao is highly respected, and the answer can run wild horses.And it seems that the farther you run, the better, as if it came from Zhaozhou, "the bottom outside the wall" is not as sensational as "the big carrot head comes out of Zhenzhou".The person who asks the question is not high-minded, does not have high expectations, and is anxious about not being able to solve the major issues of life and death, so he dare not run wild horses. That is to say, the questions are always related to practicing according to the Dharma.This has gradually formed some familiar patterns.The first place in the familiar set is "How is the meaning of the patriarch's coming to the West", which is said to be seen in hundreds of records.In addition, there are many, such as: how to be a Buddha; Righteousness; how to be a monk (or use the name of the mountain or the name of the temple); how to be a monk; whose family song is sung by the teacher, who is the heir of the family tradition; who is the dog who has Buddha nature; how is the face of the parents before they were born; How to be a blowing sword; how to be a person in the environment; how to be the host among the guests, and the guest among the hosts; What happened when I didn't see the Fourth Patriarch, what happened after I saw the Fourth Patriarch; and so on. (3) Form Speaking, not being able to speak clearly, and having the suspicion of falling into perception, so sometimes we take the "speech break" route.But it can't be too severe, because if it is so severe that there is no expression, then even the teaching and receiving will become rotten.A "clever" way to squeeze out the dilemma is to use form, that is, the so-called silent language.Such as: (14) Zen Master Baizhang Huaihai——Shi Zaishan (Mazu), served Lici, and the ancestor looked at the corner whisk of the rope bed.The master said: "Is this for this purpose, is it for this purpose?" The ancestor said: "You opened two pieces of skin backwards, what will be your teacher?" (Teacher) Take the whisk and set it up.Zu said: "Is it for this use, or is it not for this use?" The teacher hung the whisk at the old place. (Volume 3 of "Five Lantern Festival") (15) Chan Master Xiangyan Yiduan - When he went to the hall, the monk asked, "What is the direct root?" The master threw down his stick and returned to the abbot. (Ibid Book IV) (16) Zen Master Nanquan Puyuan——The teacher was fighting for cats in the east and west halls. When the teacher met him, Bai Zhong said: "If you get the way, you will save the cat. If you don't know the way, you will kill it." Of.Zhaozhou came back from outside, and as his teacher told him, Zhou took off his shoes and put his head on his head. The master said: "If the son is here, the cat will be saved." (Volume 3 of the same book) (17) Zen Master Xitang Zhizang——One day, Da Ji (Matsu) sent his master to Chang'an, and wrote a letter to Zhong Guoshi.The national teacher asked: "What is the Dharma, Master?" The teacher stood from east to west.The national teacher said: "This is the only one, what else?" The teacher stood from the west to the east. (same as above) (18) Zen Master Xuefeng Yicun——One day, he sat up and sat down, the crowd gathered, the master rolled out the wooden ball, and Xuansha (the master) then caught him and came to the old place. (Ibid Book VII) (19) Zen Master Nanquan Puyuan—the master, Guizong and Ma Gu went to visit the Nanyang National Teacher. The master drew a circle on the road and said: "Go when you get the way." Zong sat in the circle, and Gu made a woman worship . (Ibid Book III) (20) Zen master Yangshan Huiji——Danyuan (Ying Zhen) went to the hall, and his master was outstanding. He made this ○ appearance, extended it with his hands, but stood with his hands crossed.Yuan intersected his hands and made a fist to show it.The teacher enters the first three steps and worships as a woman.Yuan nodded, and the teacher bowed. (Ibid Book 9) (21) Chan Master Tiantong Zhengjue——Going to the hall: "Today is the birthday of Sakyamuni and Laozi. Changlu does not explain Zen, but draws a picture with everyone. It is like being born in Maya's womb?" Painting with a whisk This ○ phase.Said: "Just like bathing the golden body in pure water, what happens again?" Repaint this ○ water phase.Said: "It's just like walking seven steps in a circle, looking around, pointing to the sky, pointing to the earth, enlightening the Tao, changing supernatural powers, and eloquent wisdom. Forty-nine years, more than three hundred meetings, talking about the green way and the yellow, pointing east and drawing west, entering the common At the time of Nirvana, how will you be born again?" This is the picture of this ○+. (Ibid Book Fourteen) (14) to (18) are pantomime, but the action has the meaning of extraordinary, (19) to (21) is to draw pictures, and the graphics also have meanings other than graphics, so it is more elusive than "Caiqian cypress". (4) Sticks and the like This is hating iron but not steel, and he became more cruel, and he used his words and hands.Such as: (22) Chan Master Deshan Xuanjian—showed to the public: "Thirty sticks if you have the way, and thirty sticks if you don't know the way." Linji heard about it, and said Luopu (Yuan'an) said: "Go ask him, the way Thirty sticks for what you get. Wait for Yi to hit you, catch the stick and give it away, and see how Yi does it." Pu Ru taught and asked, and the teacher beat him, Pu caught and gave it away, and the teacher returned to the abbot.Pu Hui held up like Linji, and Ji said, "I have always doubted this man. Even so, do you still know Deshan?" Pu proposed, and Ji beat him. (Volume 7 of "Five Lantern Festival") (23) Zen Master Xuefeng Yicun——The master said: "I have twenty sticks to send to the shipwreck (recommended by Hong), and the twenty sticks will be eaten by the old monk himself, and he will not do anything about it." Asked: "How can such a big thing happen? "The master held the monk's hand and said: "Who do you ask this, my lord?" There are monks prostrating, and the master hits five sticks.The monk said, "Where is the fault?" The master hit another five sticks. (same as above) (24) Zen Master Linji Yixuan——When he went to the hall, the monk asked, "What is the meaning of Buddhism?"Another monk asked: "What is the general idea of ​​Buddhism?" The teacher also raised his whisk, and the monk drank it, and the teacher drank it too. (Ibid Book 11) (25) Xinghua deposit rewards Zen masters——When the master sees fellow participants, he goes to the Dharma hall. The master drinks it, and the monks drink it too.The teacher drank again, and the monk drank too.The teacher approached and held it up, and the monk drank it again. (same as above) (26) Zen Master Baizhang Huaihai——Master attendant Ma Zu visited once and saw a group of wild ducks flying by. The ancestor said: "What is it?" The master said: "Wild ducks." The ancestor said: "Where do you go?" "Fly over there." Zu Sui twisted the teacher's nose and lost his voice in pain. The ancestor said: "You can fly over again!" The teacher was eloquent in his words. (Ibid Book III) (27) Monk Shui Liao——At the beginning of my visit to Mazu, I asked: "What is the meaning of coming from the west?" The ancestor said: "Pray!" Master Dawu. (same as above) Deshan stick, Linji drinks, is famous in the Zen forest.The reason for this kind of method can be explained by quoting the words of "Mao Poetry Preface", which is: "The words are not enough, so I sigh; It is not enough to lament, so it is always sung; it is not enough to sing forever, and it is not enough to know how to dance with hands and feet. " The above classification has given some examples of the ways of giving and receiving, in order to see the incomprehensible one.This difficulty will lead to a question: Can such painstaking efforts really serve as a guide to guide students to the other side?This is a serious problem that is not mentioned in Zen, but it is not unheard of, so I will leave it below. 8.3.2 Clan tradition and family tradition This "style" mainly refers to the difference in the way of teaching and receiving (that is, the so-called teaching method now), because it is introduced from another angle, so another section is created.Strictly speaking, no two people are exactly the same in the way of teaching and receiving. This is because it is learned from the teacher, and the teaching must be done without adding your own understanding and personality.But here, the important thing is great unity, not small differences. Therefore, the classification of teaching and receiving methods can be so large that they can be merged into one "Zong". .Let’s talk about why there is wind first.The reasons are political, because they want to found a country and call themselves orphans; those who are educated, are "wives are eager" and wish to raise the children and grandchildren (in the teaching) to be strong, and they can also fly out of the nest.It's really hard to think about education only.It's easier said than done when it comes to life and death!It must be seen that Zhensha is not delicious, and Shaoai is not cute.为了改变感知，不得不进一步把非可欲之物也一扫光，于是山不是山了，水不是水了，其极也成为万法皆空。火上加油是还要走顿的路，纵使难，也要快。形势要求必须在方法上下大功夫。于是而机锋，而棒喝，而竖拂辊球，而画圆相，以至作女人拜。可惜是这些都未必是特效药，老师费尽心机，学人不契，怎么办？当然会想到改进方法。摸索出一些，绝大部分是比不着边际的机锋、棒喝之类具体些的，试试，由我们现在看，也未必有奇效。可是它有个大优点，是别人看着，也自己觉得，有了“只此一家，并无分号”的办法。这有好处，是小的可以自慰，大的可以广招徕，扩大势力。于是而由沩仰宗起，宗派相继成立，宗风也相继形成。 关于特殊授受方式的宗风或家风，这里不想多说。原因是：一，大的汇为宗派的，前面第五章，由5．6．1节沩仰宗的“无心是道”到5．6．7节黄龙派的“黄龙三关”，都已经简要地介绍过。二，小的体现在著名禅师身上可以称为家风的，一则说不胜说，二则比较难于抓住真正够得上特点的特点。这样的特点，只有在不很知名的禅师的史迹中才容易找到。Such as: （1）中邑洪恩禅师——每见僧来，拍口作和和声。仰山（慧寂）谢戒，师亦拍口作和和声。仰从西过东，师又拍口作和和声。仰从东过西，师又拍口作和和声。 （《五灯会元》卷三） （2）打地和尚——凡学者致问，唯以棒打地示之。 (same as above) （3）湖南祇林和尚——每叱文殊、普贤皆为精鬼，手持木剑，自谓降魔。才见僧来参，便曰：“魔来也！魔来也！”以剑乱挥，归方丈。（同上书卷四） （4）招提慧朗禅师——师归石头（希迁），便问： “如何是佛？”头曰：“汝无佛性。”师曰：“蠢动含灵又作么生？”头曰：“蠢动含灵却有佛性。”曰：“慧朗为甚么却无？”头曰：“为汝不肯承当。”师于言下信入。住后，凡学者至，皆曰：“去！去！汝无佛性。”其接机大约如此。（同上书卷五） 由宗派的“黄龙三关”之类到打地和尚的“打地”之类，风内的花样也不算少。当然，花样的价值，最终还要由效果来评定，这留到下面再研讨。 8．3．3一些新程式 这大多来自上一节说的“风”，这里单提出来，是想说明，教法用机锋，求奇警，矫枉过正，难免产生流弊，是学人摸不着头脑；想补救，就不能不改大放为略收，或者说，往回里走，求质实，求较为明确。这就产生一些教材和教法的新程式，如照用、宾主、人境等的辨析。在机锋中暗藏的佛理或禅境，纳入程式的辨析，也是老婆心切，用意是，略指点门径，可以比较容易地由此悟入。常见的门径是以下几种。 （一）照用。Such as: （1）临济义玄禅师——示众：“我有时先照后用，有时先用后照，有时照用同时，有时照用不同时。先顾后用有人在，先用后照有法在。照用同时，驱耕夫之牛，夺饥人之食，敲骨取髓，痛下针锥。照用不同时，有问有答，立宾立主，合水和泥，应机接物。”（《五灯会元》卷十一） （2）汾阳善昭禅师——上堂：“凡一句语须具三玄门，每一玄门须具三要。有照有用，或先照后用，或先用后照，或照用同时，或照用不同时。先照后用，且要共你商量；先用后照，你也须是个人始得。照用同时，你作么生当抵？照用不同时，你又作么生凑泊？”（同上） 照是知，用是行。对于师所讲，先照后用是由明理入，先用后照是由躬行人。余可类推。