Chapter 17 Chapter 10 (1) Zen Joy and Zen Style

10.1 Obtaining the Way and Seeing the Way Meditation, enlightenment, enjoyment, the state of mind is always in a state of being undisturbed and free, and this state is often manifested externally, which we call Zen joy.The Zen joy of many people is manifested outside, influences each other, and even contributes to the flames, becoming a trend, which we call Zen style.The style of Zen is embodied by the joy of Zen, so it is the same thing. It is said to be Zen joy when it is narrowed down, and it is said to be Zen style when it is enlarged.Sometimes it is not easy to separate, and it is not necessary, so here we talk about it together.

Zen joy is obtained after Zen enlightenment. Obviously, whether you can be happy or not, the key lies in whether you can realize it or not.This leads to a question: the Southern School of Zen, from the sixth patriarch Huineng to the present, has lasted more than a thousand years, and the number of monks and monks is too numerous to count. How many of them have enlightened?An exact answer is impossible.There are many reasons.One is the lack of literature. For example, the names of people found in books such as Seng Biography and Chuan Deng Lu may not be one-thousandth of the four congregations.The second is seen in the scriptures, whether a certain person is enlightened or not, we can only rely on hearsay, but cannot test.The third is that even if it can be tested, an effective measurement method cannot be found to obtain an exact result.As a last resort, we can only infer based on common sense. This common sense includes people with the same heart and the same reason, and also includes records in various books other than Zen classics.Based on these, we can deduce that there are always a small number of people who specialize in becoming a monk, live in a Zen forest, and practice meditation vigorously to seek liberation. Most of them regard this as a way of life, and have nothing but food and clothing.Let’s talk about how many people who practice meditation vigorously to seek liberation can really become monks with their “heart” and no longer have worldly concerns?I'm afraid it's as rare as a star phoenix.Zen masters also acknowledge this situation. For example, Zen master Panshan Baoji said: "On the way up, thousands of sages are not passed on, and scholars work hard, like apes catching shadows." "There are many people who understand, but there is not one person who understands." (Ibid., Volume 6) Chan Master Shoushan Shengnian quoted his teacher Fengxue Yanzhao as saying: "There are many intelligent people, but few people who see nature." (Ibid., Volume 11. ) Zen master Dongshan Xiaocong said: "It is easy to talk about Zen, but it is difficult to become a Buddha and a patriarch." (Volume 15 of the same book)

Zen Master Baiyang Fashun said: "Fate is easy to achieve, but Taoism is hard to achieve." (Volume 20 of the same book) Affinity is influenced by the secular world, like sailing a boat along the water, and Taoism is not disturbed by things, like sailing against the current. This is not only a Zen forest, but also a great difficulty for Buddhism. It is too difficult to overcome. Enlightenment, to get the benefits of Zen joy, is to get the Tao.Although this is a minority, we should always admit that there is such a situation, and the situation will be discussed below.And so on, the number of people increases, it is to seek enlightenment but not enlightenment, it can be counted as looking at the way but not seeing it.After a while, there may be more people, but they are just looking for a way out, not looking for the way, and a few even lose the way. That is the name of Zen but not the reality of Zen.This chapter talks about Zen joy and Zen style, which of course refers to those who have attained the Tao, although it is difficult to explain the actual situation (quality) and degree (quantity) of this attainment clearly.

10.2 A kind of comfort An Le, or to simplify it to say Le, meeting heads and brains in the journey of life, although important and not surprising, will involve many problems that are not easy to solve, both in theory and in practice.Does music have ultimate value?This is a big problem in theory, and it is difficult to find a satisfactory answer. Moreover, from a practical point of view, water far away cannot quench thirst near it.Near thirst may not have any theoretical value, but because it is the most practical and urgent, people are more concerned about it.Generally, it is to follow the sky without asking the sky, and to find ways to avoid suffering and enjoyment.It can be said that almost all people in China and abroad belong to the same school of thinking that avoiding suffering and enjoying happiness are the way of life.Allotment comes from: first, what is pleasure to see; second, how to obtain it.Here to simplify the complexity, only two factions are mentioned.One group is ordinary people, willful, still consistent, treating headaches and feet, solving them piecemeal, and often regardless of the consequences.Alcoholism is a good example. They only want to be happy for a short time, but they put waste, harm to the body, and pain for loved ones behind them.Many legitimate things also cause distress.The most prominent of these is getting married and starting a career in adulthood. Finding the opposite sex may not be smooth sailing, it is hard, but smooth sailing, having children, financial problems, and parenting problems may not always go well, and it will bring many kinds of troubles.what to do?In the past, it was to accept fate and endure, but today it is to work hard to overcome, and just muddle along as a last resort.From this kind of suffering or trouble, there is another school, the Buddhist school.They don't want to deal with it in a muddy way, but want to wipe away the pain or troubles.how?They start with psychology, analyze suffering or troubles, and know that it is what you want but not what you want.Then, the way to completely eliminate suffering can only be to seek nothing, specifically, to eliminate "desire" and the "emotion" that fuels the fire of desire.Desire, love, innate, want to destroy, not against the sky, but against the sky, it is naturally difficult.Regardless of whether it is difficult or not, it is only said that they really have the spirit of "Nobita", so they really do it.The stem is divided into two aspects: one is reasoning, explaining from all aspects that all dharmas are empty, and what is considered desirable in the world is not desirable.One is to practice it personally, that is, to really move to the mountains and forests, to live a peaceful and peaceful life, in order to go out of the world.Can such an ideal be realized?Seeking truth from facts, we seem to have to admit two situations: one is that it is difficult, so, specifically speaking about Southern Zen, there is not enough plain teaching, so we are anxious to talk about cleverness and use sticks.The other is that some people do gain something, because it can be seen from various manifestations that their life is very different from the world, and it seems that they no longer have the lust and troubles of ordinary people.

There will be no more lust and troubles, but a drastic psychological change.It is difficult to say the specific situation and degree of change, or it will vary from person to person.For example, Suzuki Dazhuo of Japan thought that after Zen enlightenment, things and self can be united.Is it really possible to have such a mysterious awareness after Zen enlightenment?It is impossible to prove whether it can be said or not, because the specific awareness cannot be shifted.We are ordinary people, always willing, even if it is amazing, it is best not to be too far from common sense.Therefore, to explain the psychological changes, I still hope that it is not too magical.That is to say, this change is plain, as in the past, ordinary people thought children were cute, but now they think children are not cute.Of course, the change of Zen enlightenment is more profound than the change of ordinary people's love and dislike. That is, in general, it is a kind of certainty that no longer feels desirable to the worldly desirable things, and even further, no longer feels substantial, or in other words, it is extinction. lust.The psychological state of extinction of lust can be called the state of Zen.This Zen state is a kind of psychological purity and solidity, so that it can not be moved by things or disturbed by the environment, and thus there will be no more suffering or troubles caused by seeking but not getting.No suffering or worry is a unique kind of happiness conceived by Buddhists. Its source is not Schopenhauer’s elimination of suffering or reduction of suffering, but nothing to ask for (referring to lust, not food and clothing). The result or result is that there is no bondage of lust and one can live freely and unhindered.Practicing Zen to seek enlightenment, what one seeks is this kind of mental state without passion and desire. To obtain this mental state is to achieve the great things of life and death, and to obtain the eternal happiness and self-purity.

There are two views on the happiness envisaged by Buddhism: one is based on the view of inequality, the party is the same and the different is the same, and the pursuit of constant happiness is to escape from the world and is negative.First, it comes from the concept of equality, which recognizes that everyone has the right to determine their own attitude towards life, and says that seeking Zen enlightenment is a complete solution. Although it is not easy, it is still a noble ideal.In fact, we ordinary people, although we have to have a distance or even a big distance from Buddhism in terms of Dao, we still have to be interested in and even express our admiration for Zen enlightenment and the feelings after Zen enlightenment.Look at Zen Enlightenment first.Such as:

(1) Zen Master Yunfeng Wenyue——After a few days, (Da) Yu (Shou Zhi) moved Cuiyan, and the teacher accepted Shu, and went back to Cuiyan to ask for instructions. It's cold in the snow, so it's advisable to beg for charcoal. "The teacher is also ordered. After he can do something, he will remake the abbot. Yan said: "Tang Sique, I'm bothering you now. "The teacher was not happy with the experience, hated the rock and didn't let go of his heart. Sitting on the back frame, the bucket hoop suddenly fell apart, and the self-frame fell. The teacher suddenly became enlightened, and suddenly saw the usefulness of the rock. He took the Kali (big cassock), went to the dormitory, and the rock greeted him. He said with a smile: "Weina, I'm so happy that the big event is over! "(Volume 12 of "Five Lantern Festival")

(2) Recommend Fu Wuben Zen Master——Yu Shiyi Ruizhi, said that Gouzi has no Buddha-nature, and mentioned no words.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) Returning from the county city, the teacher approached the Zhang's room, and his talents surpassed him. Before he could speak words, Miaoxi said: "Ben Huzi is completely right this time." (Ibid., Volume 20) (3) Zen master Yunfeng Zhixuan - going to the hall: "Thin bamboo grows long pine and drips green fragrance, the wind blows and the moon is hot and cool. I don't know who lives in Yuanxi Temple, and the bell rings every day to send the sunset." (Volume 16 of the same book)

(4) Zen Master Penglai Yuan——The teacher has a verse saying: "The newly sewn paper is baked to warm it, and I sleep until the fifth watch. I can hear the bell beating above, and another day is in the floating life." (Volume 18 of the same book) The two poems of Qijue are all about the peace and happiness of Zen, which is more worldly than Xanadu, because not only is there no competition, but there is almost no heart to be in it. The joy of Zen and the peace of Zen style can be manifested in various forms, the following are examples. 10.2.1 Do not change the fun "Zhuangzi·Dechong Fu" quoted Confucius saying: "Death and life are too great." Wang Xizhi's "Lanting Collection Preface" repeated this sentence, and added a sentence after it: "Isn't it painful!" What is said here is Death and life, in fact, focus on death.Human beings are living beings, and there must be death after birth. This is the truth.Danli is often not able to overcome emotion, and when he lives for a hundred years, he is still full of regrets when he is dying. It is because he wants to live, this is emotion.This kind of emotion, in the words of the Buddhist school, is a matter of life and death, and it makes countless people feel illusory at the slightest, and stinging at the worst.Take the characters seen in the classics as an example. Lu Ji was killed, and he wanted to hear the cranes in Huating again when he went to the execution ground;If you are reluctant to give up and finally have to give up, you will finally have to accept suffering; what's more, this suffering is final, and there will be no more happiness to compensate.People who have entered the world, as high as sages, also know that peace of mind is hard to come by. This is not easy, and it is more prominent when dealing with major issues of life and death.How to deal with it?As far as ordinary people say, they just accept it and don’t care about it.Naturally, this can also be passed, and often it may be passed without words.But the problem is still there, and everyone can think of it, because when he is dying, he may not be able to calm down and feel at ease.It is on this issue that there is a big difference between ordinary people's way of life and Zen, because there is no such attachment in Zen.See the example below:

(1) Zen Master Yuantong Yuande——This dynasty (Song Dynasty) sent a master to question Jiangnan.General Cao Han's troupe crossed the river and entered the temple. The Zen master was startled away, and the master sat quietly as usual.Han said angrily: "Don't the elders hear about the general who kills without blinking an eye?" The teacher looked at him and said: "Ru'an knows that there is a monk who is not afraid of life and death!" (Volume 8 of "Five Lantern Festival") (2) Rui Lu met Chan Master An—(Song Taizong) In the spring of the first year of Taoism, he was about to pass away, and his heir Yunren stood by him. The master said in verse: "If you don't get things from Lingtou, how can you pay for the future from the feet of chickens. All the sages and sages have been like this since ancient times, and I am not the ruler today." After paying the order, he took a bath and changed his clothes, sat down quietly, and brought the coffin to the room.After a long time, I put myself in the coffin.After three days, the disciples opened the coffin, and saw the teacher lying on the right side with auspiciousness.The four people mourned, and the master rose again, ascended the hall to preach, and condemned and warned: "The one who opens my coffin this time is not my son." After speaking, he went back into the coffin and went. (Ibid Book Ten)

(3) Zen master Dongshan Liangjia—the master passed away... The master asked the monk: "From this shell hole, where can I meet me?" The monk had no answer.The teacher said in praise: "Scholar Hengsha has no enlightenment, and he is looking for his tongue. If he wants to forget his form and trace, he will work hard and walk in vain." Naiming shaved his hair, took a bath and put on his clothes.At that time, the public mourned and moved the sundial.The master suddenly opened his eyes and said to the crowd, "It is a true practice to be a monk without attachment to anything. To work hard and cherish death, what's the use of mourning!" He then ordered the master to hold a fast for ignorance.All the people are still envious, and after seven days, the food and utensils will be ready.The teacher also finished his fast with the crowd, and said: "The monk's family is fine, so don't make any noise when you are leaving." Then he returned to the Zhang's room and sat upright for the long march. (Ibid. Volume 13) (4) Zen Master Chongyun Zhihui——The master will follow the world, first say goodbye to the prince (Jiedu envoy Wang Chao), and ask to protect the Dharma.The prince wept and said: "Does the master bear to abandon his disciples?" The master laughed and said, "It's not enough to borrow a thousand years." When he returned, he wrote a verse to show the public, saying: "I have a house, and my parents have lived here for eighty years. I feel damaged recently. I planned to move to another place earlier, and there is love and hatred involved in the matter. When he destroys it, there will be no hindrance to each other." Nai fell and passed away. (same as above) This record may have been refined, but at least we have to admit that the mind is not disturbed by death, which is a state that Buddhism strives for. According to the theory, after Zen enlightenment, lust has been eliminated, and this state should be attained.If this is the case, this kind of frankness at the time of dying is worth pondering for ordinary people. 10.2.2 Another face Yuan Hongdao, a literati of the Public Security School, said in his article "Gushan": "The wife of a scholar in Gushan, Mei Zihe, is the first kind of cheap person in the world. Just because I have a wife, I get into a lot of trouble. I can't leave it alone. I hate it. Walking among the thorns like rags, worrying at every step." This is still the most ordinary secular life, just marrying a wife and having children, not involving fortune.In fact, in life, no matter how humble you are, you will always encounter Lilu more or less, and you have to fight for it.The result is worrying about gains and losses, and it is impossible to avoid suffering or troubles.Zen enlightenment, of course, has to get rid of this kind of suffering or affliction, and the way is to take another path, which is different from the secular path.Such as: (1) Zen Master Bird's Nest Daolin—— Later, I saw that there was a long pine in Qinwang Mountain, with luxuriant branches and leaves, bent like a cover, so I perched on it, so people called it Zen Master Bird's Nest.Then there is a magpie's nest on its side, which is naturally domesticated, and people are also regarded as monks in the magpie's nest. ... (Tang Xianzong) In the middle of Yuanhe, Bai Juyi's servant went out to guard Zijun. Because he went to the mountain to visit his teacher, he asked: "The Zen master's residence is very dangerous." The teacher said: "The eunuch is especially dangerous." Is there?" The master said: "When the fire and fire intersect, the knowledge will not stop, is it not dangerous?" (Volume 2 of "Five Lanterns Huiyuan") (2) (Tanzhou) Longshan monk—Dongshan (Liangjia) passed by Mi Shibo (Shenshan monk Mi) and saw the leaves of the stream. Do you live here?" It was discussed together to walk along the Caoxi River.During the five or seven miles, I suddenly saw Shi Lei's strange appearance, so I put down my luggage and asked for information.The master said: "There is no road to this mountain, where did Jali come from?" Dong said: "If there is no road, let the monk come in." The master said: "I don't come from clouds and water." Dong said: "The monk How long has it been evil to live on this mountain?" The master said, "Spring and Autumn are not involved." Dong said, "The monk lived first, and this mountain first?" The master said: "I don't know." Dong said, "Why don't you know?" The master said, "I didn't come from the heaven of man." Dong said, "Why did the monk learn to live on this mountain?" The master said, "I saw two clay cows. Fight into the sea, until now there is no news." Dongshan began to worship with dignity. ... Dongshan was dismissed, and the teacher said in gatha: "I have always lived in three thatched huts, and a ray of light is everywhere. Don't judge me by right and wrong. Floating life is irrelevant." Because of burning the nunnery, I went to the deep mountain and disappeared. (Ibid Book III) (3) Zen Master Chuanzi Decheng——Go to Huating, Xiuzhou, take a small boat, spend the day as you please, and meet those who come and go from all over the world.One day, sitting sleepy on the shore of a boat, an official asked: "What is the monk's daily work?" The master said: "Yes?" The official said: "No." The teacher said: "Drawing clear waves, golden scales are rare." The teacher said in verse: "...a thousand feet of silk hangs straight down, and only one wave can move ten thousand waves. The night is still, the water is cold, and the fish do not eat. The boat is empty and returns to the moonlight. . . . " (ibid. Book 5) (4) Monk Jingzhao Xianzi——The deeds are quite different, and there is no fixed place.Self-imprinted in Dongshan, mixed with Fujian and Sichuan.No props, no rules.In winter and summer, I only wear a nape.Shrimp and clams are collected along the river bank every day to fill their stomachs.In the evening, I will stay in the paper money of the White Horse Temple in Dongshan.The residents are clam monks. (Ibid. Volume 13) This is the category of "in the back alleys, people are unbearable to worry about, and they will never change their joy when they go back".But Yan Hui sticks to Confucianism and Taoism, and the above-mentioned people stick to the Zen realm, which is mostly extraterrestrial.This is also a kind of Zen joy, and people who are used to the bustle of the world are unlikely to be able to understand it. 10.2.3 Floating clouds in the world These are the two sides of the same life attitude discussed in the previous section. The previous section is about taking, and this one is about giving up. The "Analects of Confucius Shu Er" records Confucius' words: "Being rich and noble through injustice is like floating clouds to me." This is conditional giving, that is, sometimes you can not give up.The abandonment in the Zen forest is unconditional, that is, as the saying goes, you can see through the world and throw away all the things that the world believes are desirable.Such as: (1) Zen Master Danxia Tianran——He studied Confucianism and was about to enter Chang'an to apply for the exam. How to choose a Buddha?" He said, "Where should I go when I choose a Buddha?" The Zen master said, "Now that Master Ma is born in Jiangxi, this is the place to choose a Buddha, and the benevolent can go." So he went straight to Jiangxi. (Volume 5 of "Five Lantern Festival") (2) Zen Master Xuefeng Yicun——(Later) Liang Kaiping showed illness in March of Wuchen, and Commander-in-Chief of Fujian ordered a doctor. The master said: "I am not ill." He did not take the medicine.Legacy payment method.On May 2, I traveled to Lantian in the morning, returned to the bath in the evening, and died in the middle of the night. (Ibid Book VII) (3) Zen master bergamot Yanyin——Looking for Lushan Mountain.There is a rock in the north of the mountain, which looks like five fingers, and there is a grotto at the bottom, which can be more than three feet.Li Zhu in the south of the Yangtze River can't afford to call three times.Firmly invite Qi Xian to live, and the hall will not be opened for more than a month before sneaking back to the rock chamber. (Ibid Book Fourteen) (4) Furong Daokai Zen Master——(Song Weizong) At the beginning of Daguan, Kaifeng Yin Li Xiaoshou played the teacher's Taoism and walks in the Zhuangguan jungle.Chen Jizhi said, "When I became a monk, I made a heavy oath. I didn't want to gain fame. I devoted myself to learning Taoism and using money to support the nine clans. If you have a wish, you should give up your life. Parents agree with this. If you don’t stick to your original aspirations and pretend to be favored by others today, you will lose your allies with Buddhism.” So he revised the form and made a speech.The decree was sent back to Jing Yin, and he was determined to accept it.The teacher did not return, so he was charged with refusing to order.According to the decree, go down to the Temple of Ji, and be light.The temple officials heard that Yousi wanted to be a disciple of Zizhou.There is a secretary who says that if you are sick, you will be exempted from punishment.When the official asked, the teacher said: "There is no disease." He said: "Why is there a moxibustion scar evil?" The teacher said: "The disease in the past is healed today." It's not safe." Nai Tianran went ahead with the punishment. (same as above) Giving up may be more difficult than taking, because it is necessary to have but not, or to have but not to have, which will lead to deeper troubles.Li Zhu in the south of the Yangtze River is a good example. How will you feel when you recite "The carved railings and jade bricks should still be there, but Zhu Yan has changed"?Those who have attained the Tao in the Zen forest have seen this clearly, so they always see the benefits and benefits in the world like floating clouds.This state of mind with nothing to envy will produce another kind of satisfaction, which is Zen joy. 10.2.4 Strange words and deeds Odd is different from usual.Being a monk is different from usual.This difference, superficial, is manifested in the body or outside, such as shaving hair, living in mountains and forests, wearing cassocks, not eating meat, living a life away from the opposite sex, and so on.Deep, hidden inside, not directly visible, such as observing precepts, developing wisdom due to concentration, seeking liberation, and so on.This is the case on the outside and inside, it is a monk both physically and mentally. If they all become monks, it will give ordinary people the impression that they are different or strange.Being a monk both physically and mentally does not necessarily mean that one has attained Zen enlightenment.Whether you can get it or not depends on whether you have broken the worldly knowledge and destroyed the worldly desires.Broken, destroyed, the mood has changed a lot, and all the insides have to be shown on the outside.This new psychological state is very different from the worldly world, and it will be very different in words or deeds.Such as: (1) Chan Master Yinfeng Wutai——Enter Wutai, show off in front of the Vajra Grotto, and first ask the crowd: "All directions move and transform, sit and lie down, I have seen it, is there any standing? " Said: "Yes." The teacher said: "Is there anyone who stands upside down?" Said: "I have never seen it."At that time, all the people discussed and gathered together, and stood still.Looking far and near, I am amazed.The teacher had a sister who was a nun, and she was there at that time, but she said: "brother, you didn't follow the law in the past, and death will confuse people even more!" So he pushed her with his hands, but hesitated. (Volume 3 of "Five Lantern Festival") (2) Zhenzhou Puhua monk——At the beginning of Xiantong in the Tang Dynasty, he was going to be extinct, but he went to the market and said to people: "Beg me for a straight coat!"Linji (Yixuan) sent someone to give him a coffin. The master laughed and said: "Linji's babbling." He accepted it, and said to the crowd, "Puhua will go to the East Gate to die tomorrow." "Tomorrow the south gate will be relocated." People followed suit, and said, "Fang Ji will come out of the west gate tomorrow."It has been returned, and people are a little lazy.On the fourth day, after lifting the coffin out of the north gate, Zhenduo passed away in the coffin. (Ibid Book IV) (3) Zen master Linji Yixuan—the master and Wang Changshi went to the monastery hall, and the king asked: "Are the monks in this hall still reading scriptures?" The master said, "No scriptures." He said, "Do you still study Chan?" The master said, "Not practicing Zen." He said, "Neither read scriptures nor practice Chan, After all, what do you want to do?" The master said: "I will teach Yi Cheng Buddha to be the ancestor." (Volume 11 of the same book) (4) Baozangben Zen master——Going to the hall: "It has been more than ten days since Qingming, and the rain in the flowers has faded. The spring is annoying and I can't sleep. Orioles fly over the shade of green poplars." Then he laughed and got out of his seat. (Ibid. Volume 19) Such words and deeds are close to the cynicism of ordinary people, but surpass the cynicism of ordinary people. The cynicism of ordinary people is rooted in the anger of Ruan Ji and Liu Ling, who are still in the world in their bones.Otherwise, Zen masters no longer have attachments, and they can enjoy themselves by talking and doing nonsense. This happiness is the joy of Zen. 10.2.5 Freedom without hindrance When you become a monk, you must abide by the precepts.Precepts, as mentioned earlier, are many and detailed, and living under their constraints, of course, there is no freedom to talk about.This is an attempt to break the thread of the mundane so that one can leave the mundane willingly; or in other words, an attempt to cut off the knowledge and lust of the mundane so that one will not suffer from being disturbed by things.This kind of effort is arduous, just like the demeanor of well-behaved monks seen by ordinary people shows that they are all serious in appearance and deep in thought.Is there an element of happiness in this state of mind?It seems to be very rare, because at most it is still a period when mountains are not mountains and water is not water. We must guard against going back and neglecting. The requirement of Zen enlightenment is beyond this kind of psychological state of being cautious and fearful of wolves and tigers, because after enlightenment, worldly knowledge and desires are gone, and one can sit in one's arms without chaos like Liu Xiahui, or to use the words of the Zen forest, to see mountains It is still a mountain, but the water is still water.This free and unobstructed state of following circumstances without being disturbed by things can be expressed in various forms anytime and anywhere, and it should perhaps be counted as the highest Zen joy.Just to give some examples: (1) Monk Ximu in Yizhou——When he went to the hall, a layman raised his hand and said: "The monk is a donkey." The master said: "The old monk is being ridden by you." (2) Ancient place with dead name - In the past, there was an old boy who didn't know the rules. A group of foot monks came to teach the boy etiquette.In the evening, when I saw my old man returning home, I went to inquire.The old man was surprised, so he asked the boy, "Who taught you?" The boy said, "There is a certain master in the hall." The old man called his monk over and asked, "What is the mind of the old man who walks around the house? This boy raised It's been two or three years since I've been here, I'm a poor student, who taught me to teach you bad things? Pack up quickly." At dusk, the ground was drenched in rain; he was taken out. (Ibid Book VI) (3) Zen Master Furong Daokai——(Song Huizong Zhenghe) on May 14th of the eighth year, asked for a pen to write a verse, and said to the attendant monk: "I am seventy-six years old, and the world is already enough. Life does not love heaven, death does not fear hell.Let go of your body outside the Three Realms, and let go of any constraints. "Time is passing away. (Ibid., Volume 14) (4) Zen Master Baiyun Shouduan——Going to the hall: "Shakya Laozi has four grand vows, vows to save all living beings, vow to end endless troubles, vow to learn countless dharmas, and vow to achieve Buddhism and Taoism. Fahua also has four vows : When you are hungry, you need to eat, when you are cold, you add clothes, when you are sleepy, you stretch your feet to sleep, and when you are hot, you love the wind.” (Ibid., Volume 19) It doesn't matter, this is the appearance; but there is a solid barrier in the bones, so no external force can break it.This is the complete peace of mind, so it can be regarded as the highest Zen joy.