Chapter 15 Chapter 09 (1) Ji Feng Koan

9.1.1 Ji Feng and Koan In many places above, especially in the last chapter, when discussing the breaking of attachments and heart-to-heart transmission between master and apprentice, Jifeng Gongan was emphasized.Jifeng koan is an important and even the only teaching method and teaching material of Southern Zen (it is more obvious in Kanhua Zen), so it is worth mentioning as a focus. Jifeng, the meaning of front is simple and clear, it is the sharp point of a stabbing device, such as the blade, sword edge, etc.The meaning of machine is not so simple and clear.It can be interpreted as the opportunity of chance, teaching should be done according to the person, and according to the camera. In this way, Jifeng is a stab given to adapt to the opportunity of learning from others.It can also be interpreted as the subtlety of the machine, in this way, the sharp edge is a subtle and unspeakable stab given to the scholar.It can also be interpreted as a machine such as a crossbow machine, so that the front of the machine is a timely and sudden stab.Which one should be taken, I don't know; or the more the better, it is said to be both.Understanding the role of Ji Feng in this way, one can roughly determine what Ji Feng is referring to once he pierces the obsession and burns the heart lamp.Mainly language.But the nature of the language (in this respect) is different: some functions are a thorn (for example, Zhaozhou [Cong Zhu] answered a person asking how the patriarch's "cypress in front of the court" was intended to come from the west), count; some functions are not a thorn (For example, Baizhang [Huaihai] answered a person's question about what is required by the Mahayana epiphany, "You first rest from all ties and rest from everything..."), it cannot be counted.In other words, the language of Jifeng is supernormal, weird, and cannot be interpreted literally.It is said that it is mainly language, but the meaning may or may not be language, such as sticking, drinking, even vibrating tin, vertical brushing, and drawing a circle, as long as it is intended to play a stabbing role, it should also be counted.

Gongan, Yuan Wu (Zhaojue Keqin) "Biyanlu" said: "The ancients did not know what they did, and they showed the opportunity, and later generations called it Gongan." Gong means official; case means law.The official law has fixed and unshakable correctness and binding force. Before, it handled many cases and solved many problems; afterward, when there are cases and problems, it should be used as the criterion to solve them. Please solve.Leaving aside metaphors, as far as Zen is concerned, it is believed that some words and deeds of Gude to break the obsession of scholars and convey his own heart. You should go to it for a panacea.Gongan is not a common medicine such as angelica or licorice (as stated in a large number of scriptures), but a panacea, so its nature is abnormal and its effect is supernormal; .

Like Jifeng, it is mostly language; but it may not be language, such as Nanquan Zhanmao, Danxia Burning Wood Buddha, etc., which are well-known, of course they should be counted.In total, there are 1,700 old biographies; it is a pity that there is no list, and it is difficult to verify whether some people's words and deeds are light-hearted. What is the relationship between Jifeng and Koan?It is obviously not the same thing with different names, because: some Jifeng (mainly because they are too light and small) cannot be a koan; .But it should be admitted that most of them overlap (such as Mazu’s reply to Layman Pang who asked who is not a partner of Wanfa, “I will tell you when you suck up the water of the West River in one gulp”). , and become a public case.Because of the intricate relationship, the user has the freedom to say whatever he wants, and the same words and deeds are called "jifeng" or "koan".It can also be broadly referred to as "karma".But usually, the use of Jifeng refers to the extraordinary language; the use of koan refers to the prominent words and deeds of prominent Zen masters.

9.1.2 The power of assumptions Three vehicles and twelve teachings, or just a certain sutra (such as the "Langa Sutra" or "Diamond Sutra"), or the teaching method of a certain patriarch (two entry four lines, etc.), believers and disciples all think that there is a reason for turning delusions. The power of enlightenment.But that has to be done slowly (得达).The Southern School of Zen seeks quickness, and believes that one knife can cut off kudzu vines and instantly become a Buddha (Dun).This requires an unconventional method in order to be able to unleash extraordinary power.The way is to use Jifeng Koan.What about power?They believe there is; not only is there, but it seems to be very reliable.This is almost always the case recorded in Zen classics, such as:

(1) Zen master Baizhang Huaihai - every time the master goes to the hall, an old man will follow the audience to listen to the Dharma.One day, all the people retreated, but the old man did not go. The teacher asked, "Who are you?" There is no cause and effect', a certain pair said 'do not fall into cause and effect', so he fell into the body of a wild fox for 500 lives. Now, I would like to ask the monk to make a comment (continued and changed), and you will get out of the body of a wild fox." The master said: "You Ask." The old man said: "A person who is a great practitioner still falls into cause and effect?" The master said: "I don't know cause and effect." The old man realized the great enlightenment with his words, and said in a salute: "A certain person has escaped from the body of a wild fox..." ("Five Lantern Festival") Yuan "Volume 3)

(2) Zen Master Dongshan Shouchu—Chu Shenyunmen (Wen Yan), and the door asked: "How close is it?" The teacher said, "Chadu." The door said, "Where is (Jie) Xia?" The twenty-fifth day of the month." The door said: "Let you eat three sticks." The teacher went up to ask the next day: "Yesterday, the monk sent three sticks. I don't know where it happened." The door said: "The rice bag is from Jiangxi and Hunan. Let’s go anyway.” The master realized what he said. (Ibid Book 15) (3) Zen master Nifotong - when he went to see Shimen (Yuanyi), he said: "Chengdu can't eat it, but Suining can't eat it."

"The one who is honored is proud of himself, and the one who is thankful is thankful. The autumn dew and the spring breeze are not easy." (Ibid., Volume 14) (1) It is the famous Yehu Zen koan. There is only one word difference between "not falling into cause and effect" and "not ignoring cause and effect". (2) It is enlightened by the stabbing of Ji Feng. (3) Enlightened by being beaten, all show the magical power of this special teaching material and teaching method. Some people even explain this magical power theoretically.Take the "Shanfang Night Talk" written by monk Zhongfeng (Mingben) as an example, in which it says:

Husband and Buddha's chance eyes are called gong'an, which is not just one person's conjecture, but the source of the spirit, the ingenious purpose, the breaking of life and death, the transcendence of emotion, and the same endowment with the three generations of ten directions and hundreds of thousands of Kaishi (enlightened great virtues) To reason also.And it cannot be interpreted, it cannot be explained in words, it cannot be interpreted in words, and it cannot be recognized.Such as smearing poisonous drums (drums are smeared with poison, and people will die when they hear the sound of the drums), and everyone who hears it will die.Like a big fire gathering (many and fierce fires), if you stir it up, it will start burning.Therefore, Lingshan (Sakyamuni) is called the other biography, and this is also passed down;

Shaolin (Dharma) refers to those who point directly, and they refer to this.Since the division of sects in the north and the south, and the five sects, all good teachers have acted on what they taught, followed what they pointed out, kowtowed to the host, and returned the cow to the horse. Ear.For example, Zhaozhou's "Tingqian Cypress", Dongshan's "Masanjin", Yunmen's "Dry Shit Prongs" and so on, there is no righteous way to penetrate with people.That is to say, it is as impenetrable as the iron wall of a silver mountain, but only those with discerning eyes can snatch it from the surface of language and words, singing and singing together, like bird trails in the sky, and moon marks on the bottom of the water.

…When the koan is generalized, emotion and consciousness are exhausted, when emotion and consciousness are exhausted, life and death are empty, and life and death are empty, and Buddhism and Taoism are governed.What is said is the same, because the Buddha lamented that all living beings are bound in the realm of life and death. After a long time, no one can release themselves. Therefore, the words are revealed in the silence, and the image is in the absence of the image. When the rope is released, it will be released. , An Youyan said that it can be reconsidered. "Kong'an general rule is the exhaustion of emotion and consciousness", that is to say, becoming a Buddha right away is much easier than digging deep into the teachings of the three vehicles and twelve divisions.However, the public case is "impenetrable to explain", "impenetrable to understand", "impenetrable like a silver mountain and iron wall", how can it be "passed"?Save it for the discussion below.

9.1.3 Old definition It is obviously an exaggeration to say that it cannot be explained clearly, because, no matter how you say it, from the cleverness of language to the silent stick, etc., there are always people who want to learn, and if they cannot be explained clearly, they can be understood. Do you know?The fact is that many Jifeng koan cases have justified solutions.This comes in many forms. One of the most obvious is that the learner has to "enlighten", or have "understanding", or "understanding".Such as: (1) Zen Master Guizong Zhengxian—Houkou Buddha's Eye (Qingyuan, Longmen), entered the room one day, and raised his eyes to "hold the sandalwood tree with diligence". (Volume 20 of "Five Lantern Festival") (2) Zhongcheng Luhang Layman—and Yuantong (Daomin) embraced the stove for a second time, and the gentleman asked: "The karma of each family is easy to figure out; let me be straightforward, and ask the teacher to give instructions." Tong said sharply: "Look at the fire! "The public hurriedly pulled his clothes, and suddenly realized. (Ibid. Volume 18) (3) Zen Master Zonggao of Jingshan——Scholar and bureaucrats entered the house on a daily basis, and (Yuan) Wu (Zhaojue Keqin) asked him every time he said "There is a sentence but there is no sentence, like a vine leaning on a tree".The teacher opened the door, and Wu said, "No! No!" After half a year, he asked Wu, "I heard that the monk asked this question in the Fifth Patriarch (Fayan) at that time. I don't know what the Fifth Patriarch said." Wu smiled and said nothing. answer.The master said: "The monk had to ask the public at that time, so why not say it now?" Enlightened, he said: "I asked a sentence without a sentence, like a vine leaning on a tree, what is the meaning? It’s not enough to paint.’ He asked what happened when the tree fell and the vines withered, the ancestor said: ‘Follow each other.’” The teacher was relieved at the moment, and said: “I will.” (Ibid. Volume 19) (4) Inspector Li Ao layman——Xiang Yaoshan (Weiyan) Xuanhua, repeatedly invited and refused to go, but paid homage to him.The mountain held the scriptures and ignored them, and the waiter said: "Here is the prefect." The guard was anxious, so he said: "It is better to be famous than to meet." He walked out with a flick of his sleeves.Shan said: "Why are the eunuchs so expensive and humble?" The guard thanked him and asked, "What is the way?" Shan raised his fingers up and down, and said, "Yes?" The guard said, "No." In the vase." Shou Xin made a salute, and recited the gatha: "The body is shaped like a crane, and there are two scriptures under a thousand pine trees. I came to ask and said, "The clouds are in the blue sky, and the water is in the vase." (Volume 5 of the same book as above. ) (1) (2) is enlightenment by hearing, (3) (4) is understanding of what has been heard; enlightenment and understanding are naturally knowing its meaning, regardless of whether this knowledge and the speaker’s meaning are unanimous. The other is that the speaker has his own interpretation.Such as: (5) Chan Master Changxing of Litan——A monk asked: "How can I be a guest of Caoxi?" The master said: "Swallows from the south." Said: "Students can't." The master said: "Raise feathers and wait for the autumn wind." ( Ibid Book III) (6) Chan Master Da Dian Bao Tong——Wen Gong (Han Yu) another day Master Bai said: "There are many affairs in the military state of my disciples, and the Ministry of Buddhism and Dharma should beg for a word from the teacher." The teacher was for a long time, but the public didn't know what to do.When Sanping (Yizhong) was the attendant, he knocked on the Zen bed three times.The master said: "What should I do?" Ping said: "First move with steadiness, and then use wisdom to pull out." Gong Nai said: "The monk's family style is high, and the disciple will get a place next to the waiter." (Ibid. Volume 5) (7) Chan Master Jingcen of Changsha——Ask: "What is an ordinary mind?" The master said: "Sleep when you want to sleep, and sit when you want to sit." Said: "Students don't know how to do it. What is the intention?" The master said: "When it is hot, it is cool, and when it is cold, it is toward the fire." (Ibid. Volume 4) (8) Zen Master Yungai Guiben—the monk asked, "What are the two springs?" The master said: "It's a pity that I have a pair of eyebrows." Said: "Students don't know how to do it." The master said: "I have never bothered Yuli, and I don't know about turbulent currents." (Ibid. Volume 7) Self-explanation usually uses supernormal sentences. For example, (5) is barely comprehensible, (6) is worse, (7) and (8) are even worse, and it becomes more and more difficult to understand.But in any case, when the speaker answers the question of "what is the intention?", he always admits that the words and deeds of the manipulator can be interpreted. Another kind is that others have a righteous interpretation.Such as: (9) Chen Zunsu in Muzhou—asked the monk: "How close is it?" Said: "Hebei." The master said: "There is a monk from Zhaozhou, have you been there?" There." The master said, "What words does Zhaozhou have to teach disciples?" The monk held a tea conversation (referring to the newly arrived monk, "Have you ever been here?" One monk answered that he had been here, and the other monk answered that he had not been here. Said "go to have tea") Shi Nai laughed loudly and said: "I am ashamed." But asked: "What does Zhaozhou mean?" He said: "It's just a convenience." (Ibid., Volume 4) (10) Ziguo Yuanjin Mountain Lord——The monk asked: "What is the intention of Danxia burning wood Buddha?" The master said: "The cause brings effect." Asked: "What is the intention of the cypress tree in front of the court?" The teacher said: "The blue-eyed Hu monk smiled and nodded." Asked: "The ancients said, what is the meaning of the east family being a donkey, and the west family being a horse?" The master said: "I have known each other all over the world." (11) Gan Zhi Xingzhe—asked a monk again: "Where did you come from?" Said: "Weishan (Lingyou) is here." Gan said: "A monk once asked Weishan 'what is the meaning of coming from the west', Weishan raised his whisk, what is the meaning of Weishan?" Attached to things and manifested principles." (Ibid., Volume 4) (12) Zen master Huanglong Huoji - Later, when he went to Xuanquan (Shanyan), he asked, "What is the meaning of the patriarch's coming to the west?" "No." Quan put down the soap and made a laundry gesture.The master bowed and said: "Believe and know that the Buddha Dharma is not different." Quan said: "What reason do you see?" The master said: "A certain Jia once asked Yantou (Quan Yu), and Tou said: 'Do you still save Ci?' Rescuing the glutinous rice cakes is just to untie the glue, and the monk mentions the saponin, which is also to untie the glue, so the way is the same.” (Ibid. Volume 8) (13) Zen Master He Shanshouxun - went to the hall, held his mother-in-law to burn the nunnery, and the master said: "Everyone who supports the clan and establishes the religion must be the person. Look at his mother-in-law, although she is a woman, she seems to have a husband. It is obvious that she has spent twenty years in oil and sauce, and she is lost every day. Exhausted all the strength of my wrists in my life. Since I am not a vulgar man who knows the trick, it seems to be a coincidence. But even so, do you know it? You only know the pines and cypresses after the snow, and you can see your husband's heart when things are difficult." (Ibid. Scroll nineteen) (9) (10) is the interpretation of language (except Danxia Burning Wood Buddha), (11) (12) is the interpretation of action, (13) is the interpretation of a famous koan.In terms of definition, it is more interesting and clear, such as (11) "using things to clarify the mind, attaching things to show the truth", (12) "unbonding". Most of them still use machine fronts, such as (10) "recruiting cause and effect" and "blue-eyed monk nodding with a smile". What is the meaning?Other people's interpretations are seen through other people's glasses, so there is a possibility that they are right.But there may be many wrong ones, such as: (14) Zen Master Ruilu Benxian——Going to the hall, the monk asked Changsha (Jing Cen): "Where does Nanquan (Puyuan) move to?" Sha said: "The east family is a donkey, and the west family is a horse." The monk said: "I don't know how to learn." Sha said: "If you want to ride, you can ride it, if you want to get off, you can ride it. Exit." The master said: "If people who have cultivated in the three realms hear this word, they may be suspicious or startled. Where does the southern spring move? The east family is a donkey, and the west family is a horse. There may be a saying: ever-changing, no change. It is true. There may be a saying: You must know how to behave in a different kind before you can get this word. Maybe there is a saying: The east is Nanquan, and the west is Nanquan. Or there is a saying: Dongjia is a gentleman, and Xijia is a gentleman. Or there are It will say: what is the east family, and what is the west family. Some people may say: it will be called a donkey, and it will be a horse neighing. Some people will say: what is called the east family donkey, and what is called the west family horse. Some people will say: When asked about migration, the answer is at the place where the question was asked. Some people may say: Go as a dew column. Or some people will say: The east family is a donkey, and the west family is a horse. What is the disadvantage of the Nanquan? If so, all the families will always be based on the Buddhadharma. A place of comfort." (Ibid. Book 10) After giving many explanations, the Zen master who attended the hall always said a generous saying, "There is always a place of peace in the Dharma", which means that everyone takes what they need, and it is good.We ordinary people can't look at it this way, because it's not good to understand it in any way except for intentional puns when expressing meaning with language.If any interpretation is allowed, it proves that it does not have a definite referent in the first place.This obviously cannot be admitted by the Zen master who said that "the east family is the donkey, and the west family is the horse".If this is the case, then it can be deduced that there are many kinds of "probable clouds", one may be that only one is right, and the other may be that none of them are right.Ji Feng’s understanding is so difficult, usually, the possibility of being wrong is very high, while being right, although possible, is not guaranteed, as in example (9) above. "It's just a one-time convenience", Chen Zunsu thought it was a big mistake, because he said later: "It's bitter! Zhaozhou was thrown a ladle of shit by you." The meaning of others can also be expressed in the form of fighting skills.Such as: (15) Chan Master Nanquan Puyuan——Master sometimes said: "Mazu in Jiangxi said that the heart is the Buddha. Master Wang (Nanquan's surname is Wang, who calls himself) does not have such a way. It is not the heart, not the Buddha, not the thing. What is the way? Have you been there?" Zhaozhou (from 谂) bowed and came out.At that time, a monk asked Zhaozhou, "You came out to worship, what do you want?" Zhou said, "But you asked the monk." The monk asked, "When you come, what do you want to do when you sit down?" The master said: "But he got the will of the old monk." (Volume 3 of the same book) (16) The floating cup monk——Ling Xingpo came to worship, and the teacher and sat down to drink tea. The mother-in-law asked: "Who should I pay for if I try my best?" The teacher said: "There is nothing left in the floating cup." "If you haven't reached the floating cup, you might as well doubt it." The teacher said, "If you have other advantages, you might as well pick it out." The mother-in-law squeezed her hands and cried, "There will be more grievances in the sky." The teacher was speechless.Po said: "I don't know the right way to speak, and I don't know the right way, and I don't know the evil, so it's a disaster for people." Later, a monk held it like Nanquan. Teacher Wang still has a few institutions." Chengyi Zen guest met Xingpo and asked: "Zensheng is the Nanquan Youshao agency?" Po Nai cried and said, "It's sad and painful." There is nothing to do.The mother-in-law said, "will you?" She stood with her palms together.The mother-in-law said: "The death of a prostitute is like a hemp, like a millet." One action is like Zhaozhou. Zhou said: "If I see this stinky wife, I will ask the teacher to be dumb." One day: "How can the untrial monk ask him?" The state will fight.One said: "Why do you beat a certain armor?" Zhou said: "If this tricky man doesn't fight, how long will he wait?"When the old woman heard this, she said, "Zhaozhou eats the stick in my mother's hand together." The monk held up Zhaozhou, and Zhou cried, "It's so sad." When the old woman heard this, she put her palms together and sighed, "Zhaozhou's eyes shine through the world." The state order monk asked: "What is Zhaozhou's eye?" Po Nai raised her fist.The monk looked back like Zhaozhou, and Zhou wrote a verse saying: "When the machine is face-to-face, it's time to pick up the machine, and the face-to-face is when the machine is sick. Report to Ruling Xingpo, what is the gain and loss of crying." The woman replied with a verse: "The weeping master has already known, but who knows if he knows it again. At that time, Mojiu Kingdom was in a state of despair." (Ibid.) (17) Zen Master Wutai Yinfeng——After the master went to Weishan (Lingyou), he entered the hall at Shangbantou to liberate his mantle.When I heard that my uncle had arrived, I first put on a dignified appearance, and went down to see each other in the hall.When the teacher saw him coming, he took a lying position.Then he returned to the abbot, and the teacher sent him away.For a while, Wei Shan asked the waiter, "Is my uncle here?" He said, "I've gone." Wei said, "What did you say when you went?" He said, "Speechless." Wei said, "Mo Dao is speechless, and his voice is like Ray." (ibid.) (18) Zen Master Danxia Tianran - I will go to worship tomorrow (Master Nanyang Huizhong), and when I see the master, I will unfold my seat.The national teacher said: "No, no." The teacher backed away. The national teacher said: "So it is, so it is." But the teacher stepped forward.The national teacher said: "No, no." The teacher walked around the national teacher and left.The national teacher said: "When I went to the holy time, there were many people who were lazy. Thirty years later, it will be rare to find this man." (Volume 5 of the same book) One response, one singing and one harmony, (15) (16) is the language to deal with the front style, (17) (18) is the action to deal with the front style.To deal with the situation is to respond to the situation, and of course one must understand it before responding to the situation. There are right and wrong issues in understanding, which are relatively easy to solve in the circle of ordinary people, but difficult to solve in the circle of Zen masters.The reason is that when ordinary people use words to express their meaning, the words are here and the meaning is also here; when Zen masters use words to express their ideas, it is often (Ji Feng is always) that the words are here but the meaning is not here. The "conventional" rule is no longer valid. What reliable way can we find the hidden meaning?However, as recorded in the classics of Zen, this does not seem to be difficult, but one condition must be met first: a high level of self-cultivation, or a good understanding of Zen.That is to say, once you have been promoted, you can find an inevitable connection between the plot and the meaning.This inevitable connection does not come from Xu Shen's rule of deciphering characters, but from Zhuangzi's "look at each other and smile, and you can't go against your heart".That is to say, the key is not what language is used, but tacit understanding.Therefore, Jifeng's language can often (at least seem to be) arbitrarily grasped to make up for it, just like Zhaozhou, who also answered "how is the meaning of the ancestor's coming to the west", you can say "the cypress in front of the court" and say "Stencil teeth grow hair".Based on this example, it seems that there is nothing wrong with replacing the "sorrowful" mentioned by Ling Xingpo in the above example (16) with "gratifying and congratulatory".If it is possible, then the so-called compatibility mainly comes from the similarity of the artistic conception obtained from the practice, rather than the subtle but inevitable meaning of Ji Feng.And if this is the case, then in the various forms of interpretations mentioned in this section, the possibility that the speaker’s meaning and the interpreter’s meaning are exactly the same meaning (such as the complete understanding of common sense) is very small.Fortunately, the similarity or difference in this aspect cannot be proved, so it is not necessary to pursue it deeply. 9.1.4 Degree of Solvability From the perspective of our "ordinary people", Jifeng Koan has different degrees of solvability.The degree varies widely. Here, as an example, there are two types and four types.One category is intelligible, which can be divided into two types: one with a higher level, such understanding is generally good;The other category is incomprehensible, which is also divided into two types: one is shallower, the style is still plain despite being difficult to understand; the other is deeper, the style is out of the loop and becomes bizarre.Introduced in turn below. (1) For the first type of the first category, it is generally good to understand it in this way.Such as: (1) Chan Master Da'an in Changqing—the master built Baizhang (Huaihai), and asked politely: "If a student wants to know the Buddha, who should be?" Zhang said: "It's like riding a ox to find a ox." Lantern Festival "Volume 4) (2) Chen Zunsu of Muzhou—asked: "What is Zen?" The master said: "Fry in oil." (Ibid.) (3) Chan Master Qianqing Chunan—Sometimes a monk asked: "How to cultivate the way without loopholes?" (4) Zen master Baizhang Huaihai——The next day, Mazu (Daoyi) was promoted to the hall, and all the talents gathered, the teacher came out, and the banquet was rolled out. (Ibid Book III) The implication of (1) is that the self-nature is pure and there is no need to seek externally. The implication of (2) is that to learn Zen, one must have great perseverance to resist the intrusion of the environment. The implication of (3) is that you must break through the barrier of life and death. The implication of (4) is that the avenue is far from language, needless to say.Comprehension in this way is in line with Buddhist principles, and it is generally good to think about it. (2) For the second type of the first category, it may be good to understand it in this way.Such as: (5) Chan Master Damei Fachang—asked: "What is the general idea of ​​Buddhism?" (6) Zen master Magu Baoche—the teacher and Nanquan (Puyuan) two or three people went to Jingshan (Daoqin), and met a woman on the way, and asked: "Where does the road to Jingshan go?" The woman said: "Suddenly Go straight." The teacher said, "Is the water deep ahead?" The mother-in-law said, "Is your feet not wet?" The teacher asked again, "Is it good to get rice on the shore? How fast is it to get rice on the shore?" The mother-in-law said, "Boss Even being eaten by crabs." (Ibid.) (7) Zen master Zhaozhou Congchen—the teacher and the officials once visited the garden. The rabbit saw that he was startled and left, so he asked: "The monk is a great virtuous teacher. Why did the rabbit see it?" The master said: "The old monk is easy to kill." (Ibid. Volume 4) (8) Chan Master Ehu Dayi said: "What is Zen?" The master tapped the void with his hand. (Ibid Book III) The implication of (5) may be that Buddhism is not far from home, that is, troubles are the meaning of Bodhi. The implication of (6) may be that learning Zen should be diligent and diligent. If you are afraid of this or that, or even crab (be distracted, disturbed by the situation) crab (slack, retreat in fear of difficulties), there is no hope of success. The implication of (7) may be that you are determined to give up everything and break everything. The implication of (8) may be that learning Zen requires the ability to be empty, that is, not to be attached. (3) The first type of the second category is difficult to understand but plain in expression.Such as: (9) Chan Master Nanquan Puyuan——Ask: "What's the matter of passing it down from one ancestor to another?" The master said: "One, two, three, four, five." (Ibid.) (10) Chan Master Jingcen of Changsha——Ask: "All the way up, please ask the teacher to teach." The teacher said: "One needle, three feet of thread." Said: "How to understand?" The teacher said: "Yizhou cloth, Yangzhou silk. " (Ibid Book IV) (11) Zen master Lingyun Zhiqin asked: "What is the general idea of ​​Buddhism?" The master said: "The donkey matter has not gone, and the horse matter has come." Said: "Students can't." The master said: "The radiance is always moving at night, and the elves are rarely seen every day." (Ibid.) (12) Zen master Zhaozhou Congjian—asked: "What is the meaning of the patriarch?" The master knocked on the foot of the bed. (same as above) From "one, two, three, four, five" in (9) to "knock on the foot of the bed" in (12), what do they mean?Of course, you can also guess, but the result of guessing, the possibilities are almost unlimited.No matter how you explain it, it means that there is no definite meaning (at least from the point of view of the guesser). (4) The second type of the second category, the meaning is difficult to understand and the expression is bizarre.Such as: (13) Zen master Zhaozhou asked: "All dharmas return to one, where does one return?" The master said: "The old monk made a collar of cloth shirt in Qingzhou, which weighed seven catties." (Ibid.) (14) Zen Master Litan Shendang—asked: "What is the general idea of ​​Buddhism?" (15) Zen Master Nanchan Qifan—the monk asked: "What is the first righteousness?" The master said: "Why don't you ask the first righteousness?" (Vol. (16) Zhaozhou Congjue Chan Master (South) Quan (Puyuan) said: "Today people have to learn from different kinds." The master said: "If you are different, don't ask, what is the kind?" land.The master stepped forward and fell down, but he called out to the Nirvana Hall: "Regret! Regret!" Quanling asked the waiter what he regretted, and the master said: "Regret and not more." (Ibid. Volume 4) From (13) to (16), like the first one above, what it means can only be guessed.Guessing, aside from being rare, it is not easy. For example, a cloth shirt with a collar weighs seven catties. What does it have to do with Buddhism? Jifeng Koan can be deciphered or difficult to understand, depending on whether its superficial meaning can be related to Buddhism: it can be deciphered if it has a relationship, and it is difficult to decipher if it has no relationship.Naturally, the solvable solution is also somewhat adventurous, because the speaker may not think so. In addition, intelligibility and knowledge are close, and from the standpoint of Southern Zen, it may not be the most desirable.Therefore, with the passage of time, the nature of Jifeng Koan is also changing: The plain ones gradually decrease, and the bizarre ones gradually increase. 9.2.1 Ways of Jifeng Language The vast majority of Jifeng is language, here to capture the thief first capture the king, only talk about language.As we have seen in many previous examples, language is full of oddities and oddities.In order to sort out the mess, or in other words, to sort out the speaker's train of thought, here are eleven categories of extensions.Roughly in the order of getting more and more bizarre, the introduction is as follows. The first category, the meaning is more obvious, and roughly guessable.Such as: (1) Chan Master Ziyu Daotong——A monk asked: "How do you get out of the Three Realms?" The master said, "How long do you have to stay here!" "The green mountains do not hinder the flying of white clouds." (Volume 3 of "Five Lantern Festival") (2) Zen Master Yunmen Haiyan——A monk asked: "What is the matter of laying clothes?" The master said: "It's like biting a hard stone." (Volume 6 of the same book) (3) Zen Master Luopu Yuan'an——Ask: "Are the teachings of the ancestors the same or different?" The master said: "There are no different beasts in the master's cave, and there is no trace of the fox where the elephant king walks." (Ibid.) (4) Chan Master Lingyou of Weishan—the monk asked: "What is the Tao?" The master said: "No heart is the way." Said: "A certain person does not know." The teacher said: "It is good to know what to take but not to know." He said: "How can it be not to know?" The teacher said: "Only you are, not others." ( Ibid Book 9) (1) means that if you have aspirations, you will succeed. (2) means that it is not easy to become a monk to seek liberation, and you must persevere. (3) means that they are all intended to save sentient beings. (4) means that the most important thing is the clear self-nature.This kind of comprehension is in line with Buddhist and Zen principles, and it is presumed to be generally good. The second category, the meaning is vague and obvious, guessing but not sure.Such as: (5) Zen Master Guangcheng of Datong—the monk asked: "How to get rid of the six roots?" The master said: "Throwing the wheel sword into the air will not hurt anything." (6) Chan Master Wufeng Changguan—the monk asked: "What is the state of Wufeng?" The master said: "Dangerous." (Volume 4 of the same book) (7) Chen Zunsu of Muzhou——Ask: "What is the meaning of Caoxi?" The teacher said: "The old monk loves anger and not joy." He said: "Why is this so?" The teacher said: "When you meet a swordsman on the road, you must Presenting a sword, if you are not a poet, don't talk about poetry." (Ibid.) (8) Monk Youxi——Ask: "What is Patriarch Zen?" (5), "Lun Jian Throwing the Air" seems to refer to cutting the bondage with a wise sword, but it goes on to say "no harm to things", which does not seem to be cutting. (6), does it mean that the environment is high and difficult to reach?Not sure. (7), does it mean that it is difficult to understand?Not sure either. (8), does it mean that it seems slow but really fast?Not sure either. The third category is those who refute the interrogation.Such as: (9) Salt official Qi An Guoshi—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." (10) Zen master Wuye in Fenzhou—later lived in Kaiyuan Jingshe, scholars asked many questions, and answered many times: "Don't think about it." (Ibid.) (11) Zen Master Fulong I——Ask: "What is the meaning of the patriarch's coming from the West?" The master said: "You must be so ignorant!" (12) Fuzhou shipwrecked monk—the monk asked: "What is a Buddha?" The master said: "I don't know." Asked: "What is the meaning of Patriarch's coming from the west?" The teacher said: "Don't slander Patriarch!" (Ibid. Volume 10) Refuting the question is the most direct way to break the stubbornness. The fourth category, no reply.Such as: (13) Layman Pang Yun——After visiting Mazu (Daoyi), he asked: "Who is a person who does not become a partner with Wanfa?" The ancestor said: "Wait for you to suck up the water of the West River in one mouthful, and then I will tell you." (Ibid Book III) (14) 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) (15) Zen Master Shitou Xiqian——Ask: "What is the meaning of coming from the West?" The master said: "Ask about Luzhu." Said: "Students don't know it." The master said: "I don't know it." (Volume 5 of the same book) (16) Zen master Shao of Liutongyuan—the monk asked: "How about kissing your lips without going out of your throat?" This probably means that it is wrong to say it, and the intention is to break the attachment. The fifth category is what is said but not said.Such as: (17) Zen master Shitou Xiqian - Dao Wu asked: "What is the general idea of ​​Buddhism?" The master said: "I have to know." (Volume 5 of the same book) (18) Zen Master Touzi Datong——Ask: "How do you not see the Buddha when you go out?" The master said: "There is nothing to see." (Ibid.) (19) Zen master Bajiao in Yingzhou—asked: "How can a monk be a man?" The master said: "I am afraid that Jia Li will not ask." (20) Chan Master Yanshou Huilun——The monk asked: "What happened when the sword was not out of the box?" ) This is non-response in disguise. The sixth category is rhetorical.Such as: (21) Monk Fuxi——Ask: "How to be yourself?" The master said: "What are you asking?" (Volume 3 of the same book) (22) Venerable Tianlong from Hangzhou—the monk asked: "How to get to the Three Realms?" The master said: "Where are you now?" (Volume 4 of the same book) (23) Zen master Shitou Xiqian—the monk asked: "What is liberation?" The master said: "Who bound you?" Asked: "What is the pure land?" The master said: "Who defiled you?" Asked: "What is Nirvana?" The master said, "Who will give you life and death?" (Volume 5 of the same book) (24) Chan Master Luyuan Shanhui——Ask: "The ancestors have passed it on, what has not been passed on?" The master said: "You asked me, and I asked you." (Volume 6 of the same book) This is yet another form of non-response. The seventh category is casually distorted.Such as: (25) Zen Master Qingping Lingzun——Ask: "How can there be omissions?" The master said: "Filler." Said: "How can there be no leakage?" The master said: "Wooden ladle." (Volume 5 of the same book as above) (26) Chan Master Muping Shandao—Jinling Li Shi (Lord of the Southern Tang Dynasty) honored him, and welcomes him to make offerings and treats him as a master.Try to ask: "What is Muping?" The master said: "Don't work on the axe." Said: "Why don't you work on the axe?" The teacher said: "Muping." (Volume 6 of the same book) (27) Chan Master Gu Yin Yuncong——Ask: "What is the Tao?" The master said: "The chariot crushes the horse." (Ibid., Volume 11) (28) Zen Master Huiyin Yining—the monk asked: "What happened before the Buddha was born?" The master said: "Mrs. Maya." He said: "What happened after he was born?" The master said: "Prince Siddharth." (Ibid., Volume 10 six) This is a bit like using the polysemy of words to deliberately diverge and make people laugh.In fact, it is still the opposite, which is intended to break the knowledge. The eighth category, repeated questioning.Such as: (29) Daci Huanzhong Chan Master - Zhaozhou asked: "What is the body of Prajna?" The master said: "What is the body of Prajna." (Volume 4 of the same book) (30) Chan Master Cuiyan Lingshen asked: "Every word and sentence is full of stains, how can we do things up?" The master said: "Every word and sentence is full of stains." (31) Zen Master Jingqing Daoyi——Ask: "How to achieve quick and easy achievement?" The master said: "It's quick and easy." (Ibid.) (32) Zen Master Qingliang Wenyi——The teacher asked Master Xiushan: "There is a difference in the hair, and the sky and the earth are separated, how can you make a meeting?" Xiu said: "There is a difference in the hair, and the sky and the earth are separated." The master said: " How can you win again?" Xiu said: "How about the monk?" Teacher: "There is a difference in the slightest, and the sky and the earth are separated." (Ibid. Volume 10) This is non-reply in disguise, and the intention is of course to break the attachment. The ninth category, semantically unreasonable.Such as: (33) Zen Master Sanping Yizhong—the lecturer asked: "Three Vehicles and Twelve Divisions, a certain Jia is not suspicious, how is the meaning of the Patriarch's coming from the West?" To what?" (Ibid. Book 5) (34) Zen master Jiashan Shanhui asked: "What is the actual principle?" The master said: "There are no trees on the rocks, and there are no clouds in the mountains." (Ibid.) （35）投子大同禅师——问：“牛头未见四祖时如何？”师曰：“与人为师。”曰：“见后如何？”师曰：“不与人为师。”（同上） （36）定山惟素山主——僧问：“如何是不迁义？”师曰：“暑往寒来。”（同上书卷十） 故意说无理话，破知见的用意更加明显。