Chapter 18 Chapter 10 (2) Zen Joy and Zen Style

10.2.6 Small computer with great use Under certain circumstances, when looking at the world with the eyes of Zen enlightenment, a flash of inspiration manifests itself in language. The words and sentences are ordinary but profound in meaning, and they have the aura of transcending the world, and governing a big country is like cooking a small fish. This is the most common manifestation of Zen. It can be called a small machine with a big use.Such as: (1) Zen master Zhizang of Xitang—the master lived in Xitang, and a layman asked: "Is there a heaven and hell?" The master said, "Yes." He asked, "Is there any Buddha, Dharma, and Sangha treasures?" The master said, "Yes."Said: "Monk, how can you be wrong?" The teacher said: "Have you ever seen the venerable master come to evil?" Said: "A certain Jia once visited the Jingshan (Daoqin) monk." The teacher said: "Jingshan made an offering to you. Is there any way?" Said: "Other ways are nothing." The master asked: "Do you have a wife?" Said: "Yes." The master said:

"Does Monk Jingshan have a wife?" Said: "No." The master said: "Monk Jingshan said that if you don't have a wife, you will get it." (2) Zen Master Pingtian Pu'an - Linji (Yixuan) visited his teacher. When he arrived at the intersection, he first met his wife who was working with cattle in the field.Ji asked his sister-in-law, "Where does Pingtian Road go?" The sister-in-law beat the bull with a stick and said, "This beast walks everywhere, and it doesn't know the way here!" Ji said again: "I ask you where Pingtian Road is going." The sister-in-law said: "This beast is five years old and can't be used." Ji Xinyu said: "If you want to see the predecessors, first look at what you have done."When he saw the teacher, the teacher asked: "Have you ever seen my sister-in-law?" Ji said: "I have already accepted it." (Ibid. Volume 4)

(3) Zen Master Guang Xiaohuijue——The master led the crowd out, and when he saw the dew pillar, he clasped his palms together and said: "I will not judge the World Honored One..." The monk asked: "The monk is the dew pillar?" The master said: "It is useless to cry out blood, It's better to keep your mouth shut for the rest of the spring." (Ibid.) (4) Feng Xianshen Zen Master—Teacher Tongming Monk (Qingliang Zhiming) went to the Huaihe River, saw people pulling a net, and fish came out of the net, the master said: "Brother Ming is handsome! He looks like a monk." Tomorrow said : "However, it's better to fight as if you didn't fall into the trap at the beginning!" The master said: "Brother Ming, you owe it to enlightenment." (Ibid. Volume 15)

The words are light and humorous, but there are deep meanings worthy of reference. (1) It refers to pointing out the vulgar, who has attachments and is far away from nothingness. (2) The meaning is relatively obvious, which is to encourage Linji to work hard; Linji understands it, indicating that he has been educated. (3) The meaning is rather cryptic. It means that becoming a Buddha depends on the self-nature. (4) It means that affliction is Bodhi, and Bodhi without affliction is not Buddhism.From this little example, it can be seen that the language that uses a small machine to make a big difference reveals the light of the wisdom of Zen, which is not only worth pondering for people inside the Zen forest, but also for people outside the Zen forest.The fact is that people outside the Zen forest appreciate this flash of wisdom in language, and because they appreciate it, they are willing to imitate it. The situation will be discussed later.

10.2.7 Trading in Zen As mentioned earlier, although the subjective artistic conception after Zen enlightenment can not be the same for each person, it can belong to the same artistic conception category.When different people meet in the same artistic conception, they will naturally look at each other and smile, irresistible.This is a common manifestation of Zen joy and Zen style among people. It seems that the Zen flavor is the strongest. It is not only worthy of deep consideration by people in Zen, but also worthy of appreciation by people outside Zen.Such as: (1) Jingju Nixuanji in Wenzhou—Go to Sanxue Peak (Yicun), Feng asked:

"Is it from outside?" Said: "The Great Sun Mountain is here." Feng said: "Has the sun risen yet?" The master said: "If you come out, the snow peak will be melted." Feng said: "What is your name?" The master said: "Mystery." Feng said: "How much do you weave every day?" The master said: "Not even an inch of silk is hung."After walking three or five steps, Feng Zhao said: "The corner of the cassock drags the ground." The master looked back, Feng said: "It's good to be naked." (Volume 2 of "Five Lantern Festival")

(2) Jushi Pang Yun——(Tang Xianzong) Yuan Hezhong, traveled north to Xianghan, and lived everywhere.There is a female named Lingzhao, who often fends the bamboo fence for day and night. ... The scholar sat down and asked Lingzhao: "The ancients said, they clearly understand the head of the grass, and understand the meaning of the ancestors. How did you know it?" : "It's clear that the head of the grass is clear, and it's clear that the patriarch intended it." Shi Nai laughed.Because of selling the fence, the scholar rushed off the bridge to eat. When Ling Zhao saw it, he also went to his father to fall.The scholar said, "What are you doing?" Zhao said, "When I saw my father fell to the ground, a certain armor helped me." The sun is already in the middle, and there will be an eclipse." The scholar went out to watch a few times, and the spiritual photo ascended to his father's seat, and he sat down with his palms together.The scholar said with a smile, "My daughter's peak has been won." Then, seven days later, the state shepherd Yu Gongdi asked about the disease, and the scholar said, "I hope that everything is empty, and be careful not to have nothing. It's easy to live in the world. It's all like influence." After saying that, he pillowed on his knees and melted. (Ibid Book III)

(3) Zhaozhou came to Huangbo (Xiyun) from Chan Master Zen. When Bo saw him coming, he closed the abbot's door. The master lit a fire and shouted in the Dharma hall, "Put out the fire! Put out the fire!" Dao! Dao." The master said: "Draw the bow after the thief has passed." When I arrived at Baoshou (the name of the Dharma is to be tested), I saw Shou, and sat on the Zen bed with my back, and the master opened the seat to worship.Shou under the Zen bed, the teacher will come out.When I came to Daowu (Zongzhi) again, I entered the hall. I said: "An arrow from Nanquan (Puyuan) is coming!" The master said, "Look at the arrow!" Walking from east to west in the Dharma hall, Yu said: "What are you doing?" The teacher said: "Test the water." Yu said: "I don't have a drop here, what are you looking for?" The teacher stepped down with a stick and chair wall.

(Ibid Book IV) (4) Zen Master Linji Yixuan——Huangbo (Xiyun) asked for it once a day, and the master followed him.Bo turned his head and saw the master was empty-handed, so he asked, "Where is the beauty?" The master said: "There is one person who is about to go." Bo said, "Come here! Let's discuss something with you." The master stepped forward.Berberis raised his eyebrows and said: "Only the people in this world can't afford it." The master held it with his hand and raised it and said, "Why is it in the hands of a certain Jia?" back to the temple.Shipu asked for a visit to the ground, and when Huangbo came, he stood on his chest.Berberis said: "Where is this man troubled?" The master said, "I haven't lifted the beauty, so what's the trouble!" Berberis beat him.The teacher catches the stick and sends it back.Berber called Weina: "Help me up." Weina helped him up and said, "The monk is fighting to tolerate this arrogant man?" (Ibid Book 11)

Speech and behavior are different from normal situations, because they communicate in a Zen environment.Some of the various things in this Zen state are relatively easy to explain, such as "naked" means that he has realized and broken his attachments, so Xuefeng made a joke to show that he still doesn't believe it.More places are more difficult to understand, such as Lingzhao's falling beside his father, Huangbo's nagging, etc.Can insiders get the exact answer?We have no way of knowing.All we can know is that in such a Zen atmosphere, even if we don't seek deep understanding, we can still gain more or less the joy of Zen style.

10.3 A few additional words The above introductions to Zen Joy and Zen Wind are all positive, and they are good without being picky.In this section, we move our foothold farther away and say a few words that are close to comments. Let’s talk about the positive first. From the perspective of function, among all the things in the Zen forest, the joy of Zen and the style of Zen must be the first.The reason can be imagined.Ruyi, to become a monk and enter the Zen forest is to seek liberation, to deal with life and death matters, to work hard, and to accumulate time and time, in the hope that you will finally be able to suddenly understand, the world will change color, and you will stick to your self-nature and no longer be disturbed by things. Such a clear mind and body, free and unobstructed (or the cessation of suffering), is a great achievement.But it is hidden deep inside and cannot be seen outside the body; what can be seen is only the Zen joy and Zen style expressed outside, so it has become the most valuable wealth of the Zen forest.Second, other things, such as sitting meditation, reciting lessons, eating fast, general invitation (productive labor), etc., are all routine, not pleasant to talk about, or contain troublesome or bitter elements.Three, those who have not become a monk but want to become a monk, and those who have become a monk and live in a Zen forest, in addition to being driven by certain conditions, they are also attracted by certain forces. Among the forces of attraction, the joy of Zen and the wind of Zen are the most important One, if not the only one.Fourth, people outside the Zen forest, ranging from high-ranking officials such as Pei Xiu, famous scholar Su Shi, etc., down to little-known intellectuals, are interested in, fascinated, and even imitated, absorbed and used. Theories such as pure nature, but Zen joy and Zen style.Fifth, because of this, the Zen classics handed down from generation to generation also emphasize this, such as Zhaozhou and Linji's madness and so on. Crazy and crazy, there are all inside and outside, which makes us have to think about the relationship between inside and outside.In terms of weight, it is the internal weight and the external light: the internal is the elimination of worldly knowledge and desire, and the external is madness.Deciding whether to choose between the important and the light, you can choose the most important and give up the light, but you should not choose the light and give up the more important, that is to say, you can not appear crazy after the worldly knowledge and desire are gone, and you must not appear as crazy and worldly. Perception and lust are not extinguished.There is also a difference between difficulty and ease inside and outside. Naturally, it is difficult on the inside and easy on the outside. The most difficult thing is: first, the outside is visible but the inside is invisible; second, the chain connecting the inside and the outside is either invisible, or seems to be visible but not very clear.The second case is complicated.Sometimes, externally, it manifests itself in actions, such as breaking the precepts, which become the proof of not being enlightened. Of course, it can be inferred from this that there is no chain connecting the internal and external.But perhaps this should be included in the scope of "non-cohabitation", which is not what should be discussed here.In another situation, such as Danxia Burning Wooden Buddha, Zhaozhou said that the dog has no Buddha nature. How can this external performance prove that it is connected with the internal chain?There is another situation, such as some Zen masters drinking alcohol and writing pornographic poems, if there is a chain linking them, what kind of situation is this?This makes us unable to but think of a very serious problem in the Zen Forest: Since it is difficult to see the inside from the outside, are there some external manifestations that have no internal basis?And even some of it is out of play?In my opinion, it is not easy to say that there is, because it can only be based on speculation, and it is difficult to prove it. Yes, there are many insides but the outside, and it is difficult to understand in theory.It is not good if there is nothing inside but form outside, and it is not good if it becomes the wind, because in this way, if it is light, life and death will be impossible, and if it is heavy, it will become the disappearance of Zen.As a way of life to eliminate suffering, it is too ideal, even close to fantasy. It is always a pity to die.