Chapter 14 Chapter 08 (2) Between Master and Apprentice

(2) Guest and host.Such as: (3) Zen Master Linji Yixuan—showing to the public: "The people who study are big and have thin beards. If the guest and the host meet, there will be conversations. ... If there are real scholars, they will drink. First, take out a plastic basin and be kind. Knowledge does not recognize the situation, so it goes to other places to pretend, and is criticized by scholars, and the predecessors refuse to let go. This is an incurable disease, and it cannot be cured. It is called a guest. When a student asks for something, he will seize it immediately. If the student is snatched, he will not let it go even if he dies. This is the guest of honor. Some scholars should be in a pure environment. You have to throw it into the pit. If you learn from people who say "a good and good teacher", knowledge is like "duh!

If you don't know your likes and dislikes, learners will worship. This is called the Lord to see the Lord.Or there are scholars who wear shackles and shackles. Before they come out to good teachers, the knowledge is even more shackles. The scholars are happy and do not distinguish each other, calling them guests. "(same as above) (4) Zen master Huayan Puzi—the monk asked: "How to be a guest among guests?" The master said: "The guest knows how far away the world is." Deep." Said: "How is the master in the master?" The master said: "The emperor in the village." Said: "How is the master in the guest?" The master said: "The order of the general outside the Great Wall." Nai said: "The guest asked the master." , exchanging machine fronts, the master asks the guest, lives and dies together; the master distinguishes the master, swallows the breath; the guest seeks the guest, and the clouds are thousands of miles away." (Ibid., Volume 12)

The guest is the outside, and the host is the inside, so the host should be the main one. (3) Human environment.Such as: (5) The paper-clothed monk in Zhuozhou—I asked Linji (Yixuan) at the beginning: "How can we seize people without seizing the land?" Ji said: "On a sunny day, brocade spreads on the ground, and the baby's hair hangs as white as silk." The master said: "How do you seize the territory but not the people?" Ji said: "The king's decree has been used all over the world, and there is no smoke and dust outside the general." The master said: "How can it be to seize all the people and the world?" Ji said: "Fen has no faith and is alone. "The master said: "How can we not seize the world?" Ji said: "When the king ascends the palace, the wild old man rests." (Ibid. Volume 11)

(6) Chan Master Jinshan Tanying——Ask: "How do you seize people but not land?" The master said: "There is no letter from home, and there are no hopeful signs on the roadside. " Said: "How to seize the territory but not the people? The master said: "The sea will dry up to the end, and the green mountains will be crushed to dust." " Said: "How is it that both the human world and the world are taken away? The master said: "The heavens and the earth are still empty, the sun and the moon of Qin are still empty, and the mountains and rivers do not see the monarchs and ministers of the Han Dynasty." " Said: "How can we not seize the world? "The master said:

"The ground is covered with thousands of forests and flowers in the yellow twitter, and the grass invades the sky when you travel in March." (Volume 12 of the same book) Seizing means removing, and seizing everything capable of human beings and the environment is completely broken and completely empty. (4) Positive bias.Such as: (7) Zen Master Dongshan Liangjia——Teacher as five monarchs and ministers sang: "The center is biased. Before the night and the moon are bright at the beginning of the third watch, it is no wonder that we meet and do not know each other. I still feel nostalgic for the old days. Partially centered, I miss my wife when I meet the ancient mirror, It is clear that there is no truth in the face, and Hugh is even more confused. There is no way to separate the dust, but if you can not touch the taboos of the present, it is better than the tongue-twisting in the past. At the same time, there is no need to avoid the two-edged confrontation , A good hand is like a lotus in the fire, as if it has its own ambition to reach the sky. If you are in the middle, whoever dares to make peace with you if you don’t fall, everyone wants to get out of the constant flow, fold it back and sit in the charcoal.” (Ibid. Volume 13)

(8) Zen Master Cao Shan Benji——The teacher said: "The upright position is the empty realm, and there is nothing at first; the off-set position is the form realm, which has all forms. Those who are in the center and deviate from the truth will do things; The one who takes the lead should respond to all conditions, not fall into the world, not defiled or pure, not righteous or biased, so it is said that there is no true sect in the Xuxuan Dao, from the top to the first, push this one, the most wonderful and mysterious, it should be carefully examined and discerned The ruler is the right position, the minister is the partial position, the minister is partial to the ruler, the ruler is the center, and the ruler and minister are in harmony." (Ibid.)

Proportional to preference, both positive and partial are better. In addition, seldom, it also distinguishes the right from the real, the meaning of the sentence, etc. This all means that words that seem to be unreasonable are not unreasonable, and words that seem to be simple have connotations that are worth chewing. It should be admitted that doing this is done with good intentions, even with bitter intentions.But this raises two problems.One is that if you turn around in this way, you will go to the cumbersome old road, or at least this tendency will form. How does this harmonize with the spirit of Southern Zen?The other is even more serious. Can the distinction of using, guest and host, etc. really become the way to enlightenment?At least from the perspective of our ordinary people, "drive the oxen of the plowman and seize the food of the hungry", compared with "cypress trees in front of the court", it seems to be a deeper level, but it is still half a catty in reality.If this is the case, the efforts of asking and answering "how to seize people and not seize land" and so on will really become a poor spirit without compensation.

8.3.4 Breaking Persistence and Communication Teaching and receiving has a purpose, and it is to teach people to be liberated, to realize the major events of life and death, or to prove Nirvana, to the other side where there is no more suffering.Naturally, this goal is not easy to achieve.In order to refrain from doing so, the teacher must find ways to break the attachments of others and pass on his own heart.Perseverance refers to worldly knowledge and lust, and heart refers to the clear and immovable (subjective) artistic conception of mind and body after Zen enlightenment.Broken, not easy.As far as knowledge is concerned, even if one accepts the view that all phenomena are caused by the combination of causes and conditions and therefore has no real substance, it is too difficult to confirm that all phenomena are empty when one enters the meditation hall and sees the futon, and one walks out of the meditation hall and sees the mountain gate.Lust is even more difficult to deal with. Wishes such as fine clothes and fine food may be relatively easy to resist. Wishes such as red clothes and emerald sleeves will make the hero short of breath, so it is even more difficult to resist.Biography may be even more difficult, because such artistic conception cannot be said; even if it can be said, scholars will not be able to understand it before they have reached the same height.Thinking about it carefully, this is indeed the suffering of Buddhism.Seeing suffering and not retreating, and believing that one can become a Buddha in any way, in terms of such a persistent spirit, it is indeed worthy of being called "Daxiong".

To break the attachment, you can use common language.Before the Southern School of Zen, the giving and receiving of Buddhism, such as Sakyamuni’s Four Noble Truths, Bodhidharma’s Two Entrances and Four Elements, and Tiantai, Huayan, and Faping’s teachings of empty teaching, were all like this.Even Hui Neng, the actual patriarch of the Southern School of Chan, still uses common language when teaching the Dharma to enlighten his disciples. This has been mentioned in Section 7.3.1 above and will not be repeated.After Hui Neng, and the further back the more powerful, whether it is with words or sticks, most of the way of breaking the stick is to cut off the kudzu vines with one knife.Such as:

(1) Zen Master Qi'an, a salt official—the monk asked Damei (Fachang): "What is the meaning of coming from the West?" Damei said, "I have no intention of coming from the West." Master Wen Nai said: "One coffin, two dead men. "(Volume 3 of "Five Lantern Festival") (2) The unemployed national teacher in Fenzhou - Master Wenma's Zen school is at its peak, and it is characteristic of worship. (Ma) Zu saw his majestic appearance and his voice was like a bell, so he asked, "Is there no Buddha in the majestic Buddhist hall?" The master knelt down and asked, "The literature of the Three Vehicles is crude in its purpose.

It is often heard that the door of Zen is that the heart is the Buddha, but this is not true. The ancestor said: "It's just the bottom of the heart, and there is nothing else." "(same as above) (3) Zen Master Da Suifazhen——Ask: "How do you learn from yourself?" The master said: "It's me." Said: "Why is it the monk himself?" The master said: "It's you yourself." (Ibid. Volume 4) (4) Venerable Yan Yang, a kind and trustworthy person - first visited Zhaozhou (Cong Jue), and said: "What will happen when nothing will come?" Zhou said: "Let it go." The master said: "Since nothing will come, let go of this What?" Zhou said: "If you can't let it go, take it away." (Ibid.) (5) Layman Pang Yun——After visiting Mazu, he asked: "Who is a person who does not become a companion of Wanfa?" The ancestor said: "After you suck up the water of the West River in one gulp, I will tell you." (Ibid. Volume 3 ) (6) Monk Yaoshan in Raozhou—asked: "How is the depth of the monk?" The master said: "When your tongue touches the ground, I will tell you." (Volume 4 of the same book) (7) Zen Master Linji Yixuan——At the beginning of the Huangbo (Greek Games) meeting, the industry was pure.At that time, Muzhou (Chen Zunsu) was the first one, so he asked, "How long has your lord been here?" The master said, "Three years." Zhou said, "Have you ever asked?" The master said: "I haven't asked any questions before, so I don't know what to ask." Zhou said, "Why don't you ask the head monk, what is the general idea of ​​Buddhism?"When the teacher came down, Zhou said: "What's the point of asking questions?" The teacher said: "A monk continued to beat me when I asked. A can't do it." Zhou said: "Go and ask." The teacher asked again, and Bo Hit again. If you ask three times, you will be beaten three times. (Ibid Book 11) (8) The waiter who guards the profile - the teacher travels to the Huayan Monk Association in Xiangzhou.One day, Yan came to the hall and said: "Everyone! Today, if Linji, Deshan, Gaoting, Dayu, Bird's Nest, and Chuanzi's children and grandchildren don't need to do anything, please go straight in and Huayan will prove it to you." The teacher went out to worship, Get up and drink.Yan also drinks.The teacher drank again, and Yan also drank. (same as above) (1) (2) means that there is no such thing, (3) (4) is intentional violation, (5) (6) It means that it is wrong to say it, (7) (8) It is a more direct and powerful refutation with a stick. . Teleportation is even more difficult.What the Buddhists seek is to live in a state beyond the world, which may be called Nirvana, or it may be called truth, reality, self-nature, and so on.This kind of environment can be said as a concept, although it may not be able to explain clearly.Perceived, everyone (after Zen enlightenment) has one that only they can perceive, it is hard to say, or even impossible to say.As for scholars, this is obviously what they want to know.So I asked, asked repeatedly, and asked in many ways.How to answer?As a last resort, I had no choice but to use a symbol that I thought could convey my heart. (The degree of "one's own opinion" cannot be ascertained by outsiders; But it can be inferred, especially in the later stage, some people may say strange things according to the old way, and there is no reason for it. ) This sign can be spoken language or silent language.Such as: (9) Zhao Zhou talked about the Zen master——asked: "What is the meaning of the patriarch's coming from the west?" The master said: "The cypress tree in front of the court." (10) Shi Shuangqing, Zen masters—asked: "What is the general idea of ​​Buddhism?" The master said: "Falling flowers go with the water." He said: "What is the intention?" The master said: "Cultivate bamboo to attract the wind." (Volume 5 of the same book) (11) Chan Master Siming of Haozhou—asked: "What is a pure dharma body?" The master said: "There are maggots in the excrement, and the head sticks out." (Volume 6 of the same book) (12) Zen master Qingping Lingzun—asked: "What is Zen?" The master said: "The hozen climbed the tree and its tail bounced." (Volume 5 of the same book) (13) Chan Master Nanyuan Xingxiu——The monk asked: "What is the Nanyuan environment?" The master said: "Several peaks and mountains are singing with apes and birds, and wanderers are fascinated by the plains." Asked: "What is the deep place of Nanyuan?" Said: "Everyone can see it." (Volume 6 of the same book) (14) Zen Master Lingshu Rumin——Ask: "What is the family tradition of a monk?" No one repairs the house." (Ibid. Volume 4) (15) Chan Master Yantou Quanmao—the posterity or those who ask the Buddha, the Dharma, the Zen, the master all boo. (Ibid Book VII) (16) Zen master Xuefeng Yicun—the monk resigned, and he consulted Lingyun (Zhiqin) and asked: "What about before the Buddha was born?" Yun raised his whisk.Said: "What about after birth!" Yun also raised his whisk.But the monk returned, and the teacher said, "It's too fast to return!" Said: "A certain person came there and asked if the Buddha Dharma was not suitable, so he returned." The teacher said, "What are you asking?" The monk raised the previous words, and the teacher said: " You ask, and I teach you the way." The monk then asked, "What happened before the Buddha was born?" The master held up his whisk.Said: "What about after birth?" The master put down the whisk. (same as above) (17) Chan Master Ehu Dayi—(asked by a master): “What is Zen?” The master tapped the empty space with his hand. (Ibid Book III) (18) Chan Master Yangshan Huiji——Ask: "What is the meaning of the patriarch?" (Ibid Book 9) Asking the patriarch about the purpose of coming to the west, Buddhism, dharmakaya, Zen, etc., all want to hear the ultimate liberation and the path leading to liberation.Such a question is both sincere and urgent, how to answer it? (9) to (14) use language, (15) use non-verbal sounds, and (16) to (18) use form.These are symbols of the world.Behind the symbols should be hidden some extra-worldly things that have nothing to do with the symbols, but do these things have a qualitative and formal connection with the symbols?Yes or no, it is a life-and-death moment in the teaching and receiving of Zen masters and apprentices in the Southern School. The problem is too big, and I will leave it to the next section. 8.3.5 Possibility of break and pass Let me say sorry first.As recorded in books such as "Jingde Biography of Lantern Records" and "Eminent Monk Biography", famous teachers and eminent disciples taught and received, some of them were broken, some of them were passed on, and there were more than one or two in the car; here I agree with Mencius's "full belief No book is worse than no book", it is too brusque to ask a question that may be impossible.But there is no other way, because you are looking from outside Zen, you have to wear ordinary people's glasses, and it is very common to look at it, especially in modern times, it is inevitable to see the Lord Stove King on the stove as a piece of paper with some colors printed on it.Is this right?Whether it is true or not, since you want to say it, you can only say what you believe. Let me talk about breaking the law first.From the point of view of Buddhism, attachment is a delusional feeling that is persistent and inseparable.Where does this delusion come from?Nature comes from the world.Misfortune (it can even be regarded as a tragedy) is that believers and disciples who want to be liberated also come from the world.Coming from the world, it must have worldly "knowledge" and worldly "desire".Knowing that there is a question of truth and falsehood, the ancients have long noticed that the East is like Zhuangzi, sometimes confused by Zhuang Zhou's dream of a butterfly or a butterfly dreaming of Zhuang Zhou, and the West is like Plato, who hates change, maybe afraid of change, so he insists The world of ideas behind the phenomenon is real.Philosophers have faced this kind of problem for two to three thousand years, and most of them still have to admit that the so-called knowledge is always objective (perceived) plus subjective (perceived) (the ratio can vary from person to person).This objective, viewed from the perspective of Buddhism, is worldly, such as heaven, earth, cattle, sheep, and so on.The differences come from how to view the heaven, earth, cattle, sheep, etc. Ordinary people say that these are real, but Buddhists say that these have no reality.It is said that objectiveness has no substance, and this objectiveness not only includes heaven, earth, cattle, sheep, etc., but also includes the "I" who tells the truth and lies.It is easy to say; the difficulty is to go further, to be sure.It is impossible for ordinary people to believe that heaven and earth are not heaven and earth, and cattle and sheep are not cattle and sheep.Believers may not be considered ordinary people, but they used to be ordinary people, so even if it is not absolutely impossible, it must be difficult, right?Because it is very difficult, it is called "attachment" and must be broken.Here we narrow down the question, and only ask: Can such an attachment (perception) be broken immediately by saying "you are me", or by hitting a stick or stepping on it? The attachment to lust is even more serious. There are hundreds of precepts in the Mahayana and Mahayana precepts, and almost all of them deal with this.Lust is more difficult to break than knowledge because of one, its nature is different: knowledge can be calmly reasoned, that is, discernment, and you can get a result, believe it or not; lust is different, it is unreasonable, and often, suddenly ignites ,make trouble.This is like dealing with people who often commit crimes, and we must take precautions.Take the third-ranked adultery precept as an example, if it is strictly required, you have to ignore the sound of hairpins and bracelets next door, and if you hear it, you will break the precept.Another two is that knowledge and vision are simple, and once empty, everything is empty; lust is different, but extends to countless goals, and it is impossible to guard against.Here I repeat the question raised in the previous paragraph: Can an attachment like this be broken immediately by saying "you are me", or by hitting a stick or stepping on it? Immediately get rid of Shidun.Obviously, this meal, if there is one, must be conditioned gradually, or it must be prepared for a long time.There are three main conditions.One is "knowledge of Buddhism".The so-called enlightenment is to firmly believe that the old cognition is wrong, and only the cognition that is different from the old cognition is correct.This is different from the old cognition. If you don't know it, what can you realize?This cognition, which is different from the old cognition, is Buddhist principles, such as the Four Noble Truths, although it cannot be clarified in three days or five days (just being clear is not enough, and approval is required).When we open the classics of Zen Buddhism, we can know that famous Zen masters have been enlightened by some kind of chance after many years of "no" and "no agreement".Over the years, futon has learned Buddhism of course.So I sometimes think that the so-called suddenness of Nanzong emphasizes a gradual stage; or, the so-called "great enlightenment under words" often has more elements of hope than actual results; to be more specific, it is to promote "Dun" only talked about the sudden suddenness, and omitted the hard work before the sudden suddenness.Another condition is the "desire to overcome suffering", that is, to have a strong sympathy with the Buddhist school for life in the world, or in other words, no matter what the reason is, I always feel that I can't go on, and the only way to survive is to escape into Buddhism.This attitude prepares the conditions for accepting Buddhist teachings; without this, if you say that all dharmas are empty and little moxa is impure, of course he will not listen to it, let alone enlightenment.Another condition is "environmental influence", that is, to live in a Zen forest, follow the monks, live according to the clear rules, and pay more attention to the words and deeds of the monks.Environment plus time can produce habits, and habits plus time can also produce hobbies.Hobbies have a powerful exclusiveness; Zen enlightenment comes from such exclusiveness, and it also manifests itself in such exclusiveness.The above three conditions, familiarity with Buddhist principles, the desire to overcome suffering, the influence of the environment, and combined forces will produce the power to break the attachment.But the emergence should be gradual, even if sometimes it can be manifested as a flash of heart light. Let's talk about teleportation.The so-called heart is a certain unique artistic conception perceived by a specific person.Artistic conception can be concrete or abstract, for the sake of brevity, only concrete.This kind of artistic conception includes simple ones, such as a pair of stone lions in front of Rongguo Mansion, complex ones, such as thinking of the grand occasion of Bianjing after watching "Tokyo Menghualu"; , If you think of the beginning of chaos.Artistic conception can only be perceived, but most of them also have emotional components, which becomes complicated.The artistic conception mentioned here is normal, can it be passed on?Common sense can be passed on.How to pass it on?Almost all of them are in language, such as "Pian Ruo Jing Hong", "The lingering sound surrounds the beam", and even "Too good to say".Philosophical people will not take it seriously, because the artistic conception perceived by A and the artistic conception perceived by B cannot meet directly, and there is only symbolic language in between. Naturally, only God knows what is conveyed.This problem is even more serious when you break into the Buddhist school, because the artistic conception (after Zen enlightenment) is beyond the world, and it cannot be expressed by the language of the world.It is a pity that Zen masters did not create their own complete and exact symbol system (whether Zhenxi, vertical brush, etc. are counted is a problem, because the meaning can be one or the other). As a last resort, I have no choice but to use the worldly way. The remedy is not to obey the worldly law of expression, but to say here and mean there.Difficulty comes from this "that", since it does not abide by the law of expression, it has the absolute freedom to represent any thing or meaning or artistic conception.Of course, the Zen masters who teach people with witty skills probably don’t think so, because their words may indeed mean something; but from the perspective of scholars, it’s still the same, because if they don’t abide by the law of expressing meaning, their words may express any meaning.” Any" is infinite, and it is too difficult to capture by guesswork.Real can be worse than hard to catch.Take the answer "How is the patriarch's intention to come to the West" as an example (only a part of the Linji sect is cited): (1) Dark face and white eyes. ——Zen Master Baoshounuma (2) Dingzhou porcelain sounds like a bell. ——Chan Master Shancui of Dingzhou (3) Five men and two women. ——Zen Master Hui Yong of Nanyuan (4) The green silk fan is cool enough. ——Fenyang Zen Master Shanzhao (5) The three-foot stick broke the earthen basin. ——Chan Master Shoushan Huaizhi (6) Three days of wind, five days of rain. ——Zen Master Shi Shuang Chu Yuan (7) The cloth hakama is worn on the knees. ——Chan Master Shishuang Fayong (8) Dongli yellow chrysanthemum. ——Zen Master Miaozhi Guangyun (9) Ships cross the sea and return home barefoot. ——Zhan Xixiuji Zen Master (10) Brick tiles. ——Chan Master Guangfayuan The ten kinds, from the perspective of ordinary people, are irrelevant words, can they have an inevitable connection with Xilaiyi (the artistic conception of Buddhism or liberation perceived by the speaker)?What we see here is only arbitrariness, not inevitability, because if different words point to the same inevitability, it will weaken the inevitability of a certain sentence pointing to a certain artistic conception.That is to say, "five men and two women" and "Dongli Huangju" may not be as subtle as the Zen classics advocate, but they are just words.If this is the case, then it is as if A has not hidden anything, and B will naturally not be able to find it.Here it is advisable to take a step back and admit that the speaker is not arbitrary, but has something to say. This brings us to the question raised above. How can we find the other by following the language that says this and intends the other?This kind of difficulty has been mentioned many times in Zen classics. It is the "will not" (do not understand) and "do not agree" (do not agree) after Jifeng. Take a step back and say "will" and "agreement", that is, from the impediment above to the understanding, or in other words, the heart has been passed on, how is the situation?It's a pity that it can't be as good as the legend says, and it can't be almost doctrine.The heart of teaching and receiving from master and apprentice refers to the specific artistic conception perceived by the (enlightened) Zen master himself, which is represented by X1 here.Biography, I want to tell scholars about this X1.How to tell? X1 is the Zen master's own unique perception. It cannot be taken out and installed somewhere in the student to make it become the perception of the student.But it has to be passed on.So I tried my best to find the language or form that can describe the quality of X1.This cannot be used in the world, because the artistic conception is beyond the world and cannot be said.As a last resort, I have no choice but to use language or images that do not express common sense, and make insincerity. With language, people can learn to hear, and with form, people can learn to see.It is not the X1 that is heard or seen, but the symbol representing X1.Scholars should regard this symbol as a magical spectacles, and use it to peer into the X1, which is the so-called "parameter".Some scholars say that he has seen it, which is the so-called "meeting", the so-called "agreement", or even "enlightenment".Is this seeing or getting an X1?Obviously not, at most it can only be X2 (as far as X is said to be of the same kind, but 1 and 2 are two, not one), because the Zen master used symbols to represent X1 to try, and students to understand the shape and quality of X1 through symbols are also to try, Try X1 and X2 at a distance of two, there may be almost no similarities, and there may be absolutely no similarities. The greater difficulty is that no matter whether they are connected or the same, it cannot be verified, because what can meet is only symbols, not real feelings.Therefore, even if the heart can be passed on, it is almost doctrine. Giving and receiving in Jifeng's language (unique artistic conception) looks like guessing riddles on the surface, but it is not, because there is a meaningful connection between the answer and the riddle surface, and Jifeng's sending and receiving does not exist; even if there is, it is not a normal connection.No, or abnormal, how can it be similar?In my opinion, this depends on the three conditions mentioned in the previous paragraph (knowledge of Buddhism, desire to overcome suffering, and environmental influence) and I have already made long-term preparations.After a long period of preparation, the teacher will of course have a certain (clearer) own artistic conception in line with Buddhism, and the disciple will also have a certain (maybe not very clear) own artistic conception in line with Buddhist principles.The two artistic conceptions are not the same, but they are both in line with Buddhist principles, so they belong to the same "artistic conception category", just like cattle and sheep are not the same, but belong to the same livestock category.Through the meeting or contract of Jifeng, the artistic conceptions belonging to the same artistic conception category meet in "a certain place", so that they are irresistible.The key to being irresistible is that the two artistic conceptions (X1 and X2) belong to the same artistic conception category, not a certain place.This means that "five men and two women" can play the role of a certain place, and "Dongli Huangju" can also play the role of a certain place.The machine fronts mentioned above are irrelevant.There are also related ones, such as non-heart and non-Buddha, dogs without Buddha-nature, Bodhidharma is an old man, etc. In my opinion, the effect is not much greater than that of unrelated ones, at most, the scope of a certain place is slightly smaller.Seeing that Zen emphasizes the role of "a certain place", it is said that some people vigorously practiced the "nothing" of Gouzi's non-Buddha nature, and suddenly realized it.I have always been skeptical about such miraculous legends, because it is impossible to produce the artistic conception of the world simply by thinking about "gouzi" and "nothing" over and over again. 8.3.6 Encounter at night "Zhuangzi·Qiwulun": "After ten thousand generations, if you meet a great sage and know his solution once, you will meet him at night." This is to say that it is difficult to know each other.There are many such emotions in the teaching and receiving of Zen masters and apprentices.However, due to sincere and long-term efforts and simultaneous response, many of them seem to have made achievements that cannot be ignored in the exchange of artistic conceptions in the world.This is manifested in the apprentice's understanding and the teacher's approval.Such as: (1) Zen master Yaoshan Weiyan, the first to build a stone (Xiqian) house, asked: "Three vehicles and twelve points teach a certain rough knowledge; I have heard that the south directly points to people's hearts, and seeing one's nature becomes a Buddha, but it is not clear. , Fu Wang kindly instructed. The head said: "You can't get anything, if you don't, you can't get anything, if you don't, you can't get anything, how can you live?" "The master took measures and said: "The son's fate is not here, and go to Master Ma. The master ordered to respect Ma Zu (Dao Yi), and still stretched forward to ask, the ancestor said: "Sometimes I teach Yi to raise eyebrows and blink, sometimes I don't teach Yi to raise eyebrows and blink, sometimes it is yes, sometimes it is not , What is the child doing? "The teacher made a deed and realized it, so he worshiped. The ancestor said: "What reason do you see and worship?" The master said: "A certain armor is on a stone, like a mosquito on an iron bull." The ancestor said: "Since you are like this, protect yourself well." ) (2) Zhenru Fang Zen Master——Shen Langxie (Zhiqian), only look at Baishuzi's words. Every time he enters the room to report what he sees, he is not allowed to speak, and is often drunk.Suddenly one day he was enlightened, and he went straight to the abbot and said, "I know it." Langye said, "How do you make it happen?" The master said: "Come to bed at night to warm up, and sleep until dawn." Langxie said. (Ibid Book Twelve) (3) Zen master Shaolong in Huqiu——Ciye Yuanwu (Zhaojue Keqin).One day when he entered the room, Wu asked, "When you see and see, the seeing is not the right seeing, and the seeing is far from seeing, and the seeing cannot be reached." He raised his fist and said, "Do you still see?" The teacher said: "See." Wu said: "" Put your head on your head." Upon hearing this, the master took it easy and confirmed it.Wu Chi said: "What are you seeing!" The teacher said: "Bamboo dense might as well flow over." Wu agrees. (Ibid. Volume 19) (4) Recommend Fu Wuben Zen Master——Yu Shiyi Ruizhi mentioned that Gouzi has no Buddha-nature, and mentioned the word "nothing".One night, three drums were played, leaning against the pillars of the palace, and fell asleep, unconsciously kissing the word "no", suddenly enlightened.In the next three days, Miaoxi (Jingshan Zonggao) returned from the county city, and his master went to Zhang's room, and his talents surpassed him. Before he could speak words, Miaoxi said: "This time, Ben Huzi is completely out of the way." twenty) This is all the way Shakyamuni held flowers and Kasyapa smiled all the way, and through a certain sound or shape, he broke his attachment and passed on his heart. Although from the perspective of ordinary people outside Zen, it is always more or less mysterious, because of the two artistic conceptions. When they meet, a flash of inspiration occurs. What the two parties see is something that people other than the two parties can neither perceive nor can only speculate and cannot verify.