Chapter 19 Chapter 11 Ideal and Reality

11.1 There is a gap between ideal and reality The above chapters from the fifth chapter to the tenth chapter introduce the situation of Southern Zen.This chapter and the next chapter can be regarded as supplements to the previous chapters. It is said that Zen has a very high meaning, just like some things in the world, it is also under the prestige, but it is hard to live up to it. Life in the world cannot be separated from reality, and it seems that it cannot be separated from ideals.In fact, sometimes, for some people, it is often cold; in order to find warmth or heat, one has to turn to ideals.The relationship between ideal and reality is quite subtle: ideals are born in reality, which is a desire for lack; ideals can be turned into reality, this part depends on manpower, but part also depends on chance (the old man's destiny); the ideal steps lightly, while the actual steps Slow, so I often suffer from chasing and can't catch up.If you can't catch up, there will be a distance between ideal and reality.Although this is reasonable, it is always a pity in terms of life.

Buddhists, narrowing it down to the Zen forest, even though they want to be born, they still live in the world, so they can't escape the regret that the reality can't catch up with the ideal.The ideal of Zen, as stated in many Zen classics, is to take the road of sudden enlightenment to seek liberation, and to solve the major events of life and death.In order to realize this ideal, many people (including a few women) have become monks; there are also some people, the so-called lay Buddhists, who are not monks, but are also keen to consult Huatou and solve public cases.And it is said that many, many people have truly enlightened, that is to say, their ideals have been realized.Is this really the case?I'm afraid there is still a distance, or in other words, the reality is not as satisfactory as described in the classics.Let me first explain here that the so-called reality refers to the people involved, not the reality that embraces all the four groups (measured by Buddhist standards, many of the four groups are not qualified, such as those who only want to avoid taxes and corvees to get food and clothing Those who only seek the blessings of the world, or even those who lose the way (as mentioned earlier), only tolerate the reality of true meditation and real gains (such as being willing to live indifferently in the mountains and forests, without generating worldly thoughts).Just narrowing down the scope like this, I feel that there is always a greater or lesser distance between the ideal and the reality.This can be seen from the following things.

11.1.1 Zen and Teaching Teaching is to cultivate gradually according to the principles of Buddhism. It is likened to taking a train and arriving at the destination one stop at a time.Zen is to sit on a photon rocket and reach the destination in a flash (epiphany), so it emphasizes pointing directly to the heart, not words.Its extreme becomes: (1) Zen Master Huairang of Nanyue——(Tang Xuanzong) in Kaiyuan, there was Shamen Daoyi (Matsu) who often practiced sitting meditation in Hengyue Mountain.Knowing that it is a dharma weapon, the master went to ask and said: "What is the great virtue thinking of sitting in meditation?" He said, "I want to be a Buddha." The master took a brick and ground it on the stone in front of the nunnery.One said: "What is grinding?" The master said: "Grinding is a mirror." One said:

"How can grinding bricks become a mirror evil?" The master said, "Since grinding bricks cannot become a mirror, how can sitting meditation become a Buddha?" (Volume 3 of "Five Lanterns Club") (2) Zen Master Yaoshan Weiyan——The second time I read the scriptures, the monk asked: "The monk usually does not allow others to read the scriptures, why do you read them yourself?" The master said: "I just try to cover my eyes." (Volume 5 of the same book) (3) Zen Master Dazhu Huihai—(monk) asked: "How to obtain the Great Nirvana?" The master said: "Don't create the karma of birth and death." He said: "What is the karma of birth and death?" The master said: "Seeking the great Nirvana is the karma of birth and death. , It is the karma of life and death to give up the dirt and take the clean, it is the karma of life and death to have the certificate, and it is the karma of life and death to not get rid of the antidote." (Ibid. Volume 3)

(1) Do not sit in meditation, (2) Do not read scriptures, (3) Even worse, even Buddhism is negated.Speak clearly and act as if you are doing it perfectly. This is the ideal aspect of Zen practice. Is this really the case?I'm afraid not.The most important reason, as mentioned earlier, is that there is no preparation for sincerely accepting Buddhist principles, that is, if there is no content of enlightenment, what can enlightenment be?To prepare, you have to learn over time, which is incompatible with not sitting in meditation, not reading scriptures, etc.From this, it can be deduced that the records in books such as Denglu highlight strange words and deeds, or even only accept strange words and deeds.But just like that, there are often some messages of emphasis on gradual cultivation between the lines.Such as:

(4) Zen master Zhaozhou Congchen—going to the hall: "Golden Buddhas do not burn furnaces, wooden Buddhas do not burn fires, clay Buddhas do not burn water, and real Buddhas sit inside. Bodhi Nirvana is really like Buddha-nature. It is called affliction. Where is the actual reason? One mind does not arise, and all dharmas are not to blame. You just study the reason, sit and watch for thirty or twenty years, if you don’t know it, intercept the old monk’s head. It’s the same, all dharmas are the same, since you don’t get it from outside, why do you stick to it?” (Volume 4 of the same book as above)

(5) Zen Master Linji Yixuan—the monk asked: "What is the true Buddha, the true Dharma, and the true way? I beg the master to enlighten me." The master said: "The heart of the Buddha is pure, the mind of the Dharma is bright, and the Taoist is clean everywhere. Just, three is one, all empty name, but no real existence. As a real Taoist, the mind is uninterrupted. Since Master Bodhidharma came from the west, he just looked for someone who would not be deceived by others. Later, he met the second patriarch. A word is enough, and I realized that I wasted my efforts in the past. The place the mountain monk sees today is no different from the ancestor Buddha." (Volume 11 of the same book as above)

(6) Furong Daokai Zen Master——showed the public: "My husband is a monk because he is tired of dust and labor, and seeks to escape from life and death. Rest your mind and thoughts, and cut off climbing, so you are called a monk. How can you take advantage of it and bury your life? You have to spread both ends, Put it down in the middle. Meeting sound and form is like planting flowers on a stone; seeing profit and fame is like seeing shavings in the eyes. Since beginningless time, it’s not that I haven’t experienced it, and it’s not that I don’t know the sequence. Suffering and greed? If you don’t stop now, when will you wait? Therefore, the ancient saints taught people that as long as they can make the most of the present, what is there to do? If there is nothing in their hearts, the Buddha is still an enemy. All things in the world are naturally indifferent. Correspond there.” (Ibid., Volume 14)

Zhaozhou and Linji are the craziest among the famous Zen masters, but they also use common language to explain Buddhist principles from time to time.Zen master Furong Daokai was born in the last years of the Northern Song Dynasty. It was a time when the style of Zen was becoming more and more dangerous. However, when teaching disciples, sometimes he still had to reason plainly.It can be seen that although the advertised ideal of the Southern School of Zen is to break everything suddenly, it actually takes a gradual path, either explicitly or secretly. 11.1.2 Epiphany and familiarity Practicing and attaining enlightenment, the previous section was from the aspect of teaching, and the reality is not as wonderful as the ideal; this section is from the aspect of receiving, and the reality is not as wonderful as the ideal.The Southern School of Zen talks about sudden meditation, and of course it is believed that sudden meditation is possible, and in fact it is not uncommon.Is that true?The question is complex.It is probably inappropriate to say yes simply and in a nutshell (as described in books such as "Five Lanterns Meeting Yuan"), and to say no.Circumstances vary widely.But everything remains the same, at least we ordinary people always think that worldly things can be miraculous, but the miraculous should be within the scope of scientific common sense; It's suspicious.To be specific, if there is a so-called short-term but profound so-called pause, it must be the result of gradual cultivation, and it cannot come suddenly.In this way, there are some so-called sudden and legendary flavors, so it is difficult for us to quote them as evidence, or we should be suspicious.Such as:

(1) Jinling Yu Daopo——the city oil glutinous rice cake is a business.I often follow the crowd to inquire about Langye (Yongqi), and the evil is shown by the words of Linji (Yixuan) Wuwei real person.One day, a beggar sang "Lotus Music" and said, "Why did you get Dongting Lake if you didn't send letters from Liu Yi?" (Volume 19 of "Five Lantern Festival") (2) Zen Master Manjusri Siye——The world is slaughtered.Slaughtering a pig once a day suddenly pierces the source of his heart, and he abandons his career and becomes a bhikkhu. (Ibid. Volume 20) Of these two, Yu Daopo is not a monk, and the latter one became a monk after "penetrating into the source of his heart". It is really strange and unreasonable to be enlightened by listening to singing and killing pigs.In common sense, this should be a hearsay that is more ideal than ideal.

This is obviously not the case.Regarding the reality, we can take the dragon elephants in the Zen Forest as examples. One is Mazu Daoyi, who is talented and influential, but his education is not simple.He became a monk when he was young, was ordained by Monk Tang in Zizhou, and fully ordained by lawyer Yuan Yuan in Yuzhou.Later, he traveled eastward to Mount Hengyue to practice meditation.During this period, I met Nanyue Huairang, who studied Zen from Huairang for ten years before I got Huairang's seal, saying that he "got my heart".This is from elementary school to middle school, from middle school to university, and graduate school, enlightenment is not achieved overnight. One is Nanquan Puyuan. Volume 3 of "Five Lanterns Huiyuan" says that he: "In the second year of Zhide in Tang (Suzong) (should be recorded), he received his karma from Dahui Zen Master on Dakaishan, and he received full precepts from Songyue. At the beginning, I studied the old chapters of the Xiangbu, and studied the Vini chapters.The next time I traveled to various lecture halls, I listened to "Langa" and "Hua Yan" all the time.Back to the room of great silence (Matsu), suddenly forgot the sheng, and got the game samadhi. "He learned more than his teacher Ma Zu. In addition to the Lenga Sutra, which can be regarded as Zen, he also has the classics of Faxiang, Huayan, and Sanlun. One is Yaoshan Weiyan, who became a monk at the age of seventeen at the Zen master Huizhao in Xishan, Chaoyang, and was ordained at the lawyer Hengyue Xicao.Through various scriptures.If you want to practice Zen, first go to Shitou Xiqian.Due to unfavorable fate, I went to a place on Mazu Road; after serving for three years, I went back to Shitou Xiqian's place. He changed schools more than once before he obtained the Tao. One is Yunyan Tancheng, who became a monk in Shimen when he was young.Later, he joined Baizhang Huaihai and served him for twenty years, but the karma was not compatible.So I changed to participate in Yaoshan Weiyan, and then I got enlightened.Practicing at Baizhang, which is famous for its strict rules and regulations, for 20 years, of course, you won’t be full of food all day long and have nothing to do. This is because you have a gradual foundation, and you can get the meal at Yaoshan. In a word, the outstanding texts of the Southern Zen School are more or less like promoting lottery winning, but in reality, the possibility of winning the lottery is very small. 11.1.3 Birth and Family It is an ideal to go out of this world, but in reality, at most, it can only be moved from the lanes to the mountains.The other shore is a more ideal ideal, because, at least, ordinary people have never seen it.This cannot be blamed on the monks and monks, because they are also human beings, and they were born in this world.When you are born in this world, no matter what wonderful idea you have, since you want to think about it, you must live it first.To live, there must be a foundation. Zhongtu is usually summarized into four types, basic necessities of life.The Buddhists think in detail, in addition to houses, clothes, and food, they also add soup and medicine (four things).The four things, that is, as many as four hundred or four thousand things, can be harmonized in the minds of ordinary people.Buddhism will not succeed, because the ideal is to avoid these things, but the reality is that they cannot be separated from them.The biggest difficulty is living, because it is not as easy to get as a bowl and three clothes.As a last resort, the only way is to rely on great benefactors to give. As recorded in Yang Xuanzhi's "Luoyang Jialan Ji", starting from Yongning Temple, it was built by empress dowager Ling and other big figures.There are even bigger donors, such as Emperor Wu of Liang is the most famous one.The benefactor is of course a secular person, so it is inevitable to smash the wonderful ideal and make the fragments fall into reality.The same is true for all kinds of food and clothing, and the source cannot be other than the charity of worldly people.Perhaps because of this, or because it is not so easy to ask for alms, the Zen monks of the Southern School practice the system of self-sufficiency, that is, when they go to the Zen forest to practice Zen, they have to participate in labor (general request).This is of course good.But this is measured with a secular perspective or evaluation standard; if you move your foothold to Buddhism, if you plant melons, you will reap melons, if you sow beans, you will reap beans, if you hoe the grains at noon, sweat dripping into the soil, then you will be too close to the world and far away from the world. It's too far out of this world. 11.1.4 Self-defense and obedience In the world, there are many clues. The previous section talked about firewood, rice, oil and salt, which shows that it is impossible to completely leave.This section wants to talk about the social system or political power. Ideally, it should be completely broken. However, because this kind of power is not only powerful, but also pervasive, it is even more difficult to avoid it.It should be cut cleanly because political power, on the one hand, is most closely related to prosperity and wealth;If you want to break it, you have to leave the emperor and the official.Some monks did this, or wanted to.But in reality it is not easy to do, because, as mentioned in the previous section, if a monk wants to live, he has to welcome alms and even ask for alms.In addition, there is a positive side. If you want to spread the Dharma and the Buddhism flourishes, you have to welcome and seek the Dharma protectors.Who has great strength to protect the law?Naturally, the emperor is the head of officials and officials. Dharma protectors are voluntary, and the political power they express often seems to be moderate. For example, since the Wei and Jin Dynasties, except for the three Wu and one sects, Buddhism has been allowed to exist almost as a rule, that's it.The performance of political forces is still not moderate.The most obvious is the ultimatum system.A certificate is a certificate issued by the government to recognize the eligibility to become a monk. Without this, one cannot avoid taxation and corvee, and cannot go to the jungle to place orders.In the Tang and Song Dynasties, in order to raise military and government expenses, a fee was required to receive a degree, which was as much as 8000 yuan. This is your ideal of avoiding political forces, but the reality of political forces is coming to you. You have no choice but to accept the reality, collect money, buy a certificate, and if you buy it, you still have to carry it with you. This is very sad, no matter from the perspective that all dharmas are empty, or from the perspective that the mind is a Buddha. What is even more tragic is that the highest Dharma protector suddenly turned his face, not only did not protect, but also destroyed.The one that has the deepest relationship with Nanzong Zen is the Fa Nan in Huichang during Tang Wuzong's time, one of the three martial arts.You want to get out of the world, but the political forces of the world just hold you back and prevent you from getting out.Not only can I not go out, but I also have no freedom to wear cassocks and live in the mountains. what to do?It is useless to say that it is like a dream, we must face the reality.For example, Deshan Xuanjian who said that "Sakyamuni Laozi is a dry peg" is: "It belongs to Tang Wuzong who abolished religion and took refuge in the stone room of Dufu Mountain." Religion, according to deep caves, rice and chestnuts drink stream and prolong breathing." From the remonstrance: "in the fourth year of Huichang, the Buddhist pagoda and temple were abolished, and the recluses were restored to their hometowns, and they were also eliminated. They are black hats and linen clothes, lurking in Huangfu's hot springs. Go up the hill after the other career." Wen Xi said: "It belongs to Huichang Chengti, change to plain clothing." (See "Biography of Song Gaoseng" Volume 12 for all the above.) It can be seen that the only way to obey is to escape. There are also those who are attacked by political forces and flee even harder, such as Zen Master Fa Haili: The imperial court has a decree that Geben Temple is the official of Shenxiao, and the teacher ascended to the seat and said to the crowd: "The relationship between them is not clear, so they say right and wrong; if they are not true, they are divided. Wuzudao! Look straight ahead, it’s a joke. Today, the sage has decreed that the monk’s temple will be made into a god’s tower, and a crown will be added to the Buddha’s head. Why not? Today, mountain monks can’t help but carry sticks across their shoulders. Hanging the bowl bag high, settling down in the seamless pagoda, whistling at the moon and singing the wind under the rootless tree. A celestial traveler riding a cloud, a master riding a crane, comes here to curse water and write amulets, and practice the method of knocking teeth. Ascending, it is worthy of repaying the kindness of not repaying, and helping the transformation of inaction. I am afraid that it is not jade, but jade is also very strange. However, even if it is so, if the Taoist monk turns around and says what is the way of life, do you still accept it?" Throwing the whisk down Son, I'm dying. (Volume 6 of "Five Lantern Festival") Is such a complete escape the ideal defeating the reality?Hard to say.But it can be inferred that Tang Wuzong would not see it this way. 11.1.5 New and old ideas Enlightenment is the result of the complete victory of thought remolding, and its essence is that new ideas replace or eliminate old ideas.Ideally, the situation should be like this: worldly knowledge and desires are extinguished; after that, the heart of the benevolent will not move, and the wind will not move, so that the pure self-nature will no longer be disturbed by the environment, that is, With the highest achievement, I am always happy.Whether it can be obtained or not depends on whether it can be destroyed.It is difficult to know whether it can be destroyed, because: first, the Zen classics are intended to promote goodness, and the materials used have been screened and are limited to those that can; It's hard to see the past, let alone people have already gone.We can only speculate based on common sense.It's like washing the dirt off your clothes, trying to get rid of it. Even if it's theoretically possible, it's really hard to do.As for the evidence, some Zen classics can also reveal some.Such as: (1) Yun lived in Zen Master Yuan (Foyin)——the master entered the room with his apprentice once a day, and the layman Dongpo came to him. The master said: "There is no couch here, what are the laymen doing here?" The scholar said: "Temporarily." Borrow the four great Buddha seals as a couch for the dust." The master said: "The mountain monk asked a question, if a layman can get the way, please sit down; "The layman came to the Tao and temporarily borrowed the four big heads of the mountain monk to sit on the couch. It's just like the four big heads of the mountain monk are empty, and the five yins don't exist. Where should the layman sit?" The scholar couldn't answer, so he left the jade belt. (Volume 16 of "Five Lantern Festival") (2) Zen Master Dazhu Huihai——asked: "What are the similarities and differences of the three teachings of Confucianism, Buddhism, and Taoism?" The master said: "Those who use a large number of them will be the same, and those who are small will be different." (Volume 3 of the same book) (3) Chen Zunsu in Muzhou - taboo Daoming, also after the Jiangnan Chen family. ... Later, he returned to Kaiyuan (temple), and weaved cattail shoes in the house to support his mother, so it has the name of Chen cattail shoes. (Ibid Book IV) (4) The Sixth Patriarch Huineng Dajian Zen Master - the patriarch said to benefit students, for forty years. On July 6th of the same year (the first year of Xuanzong Xiantian), he ordered his disciples to build the Pagoda of Repaying Grace at Guoen Temple in Xinzhou, which still required double work. ... On July 1st of the second year of Xiantian, he said to his disciples: "I want to return to Xinzhou, so please arrange the boat quickly."The ancestor said: "The appearance of all Buddhas is like a sign of Nirvana, and what comes and goes must go, and the reason is always the same. There must be something for me to return to. The crowd said: "The teacher will go from now on, but will return sooner or later?" The ancestor said: "The leaves fall back to their roots, and when they come, there is no mouth." " (Ibid Book 1) (1) It is said that the four elements are inherently empty and the five yins are non-existent, but cherishing the jade belts of celebrities and keeping them as the treasures of towns and mountains, this is a critical time, and secular consciousness has the upper hand. (2) The thinking is compatible with all schools. In all schools, Confucianism talks about monarchs and ministers, fathers and sons are the way of the world. How can they coexist peacefully with the Buddha's way of liberation?Unless the relief is discounted. (3) It can be seen that the thought of (2) is compatible with the behavior of Confucianism, weaving cattail shoes to adopt a mother, and talking about filial piety. (4) It is willing to leave the leaves to return to their roots, which is quite like the death of a fox. It can be seen that the patriarch of the Southern School of Zen still cannot forget his feelings sometimes.In addition, Zen masters have no choice but to divide sects and occupy the top of the mountain, which is clearly a secular love for power and power, which should not exist in the ideal of Buddhism. 11.1.6 The Depth-Breadth Problem Depth refers to the degree of enlightenment, and breadth refers to the number of people who have enlightened. In these two aspects, there must be a greater or lesser distance between the ideal and the reality. Let's talk about the depth first, the degree of enlightenment must vary widely.Perhaps the "unity of things and me" said by Dazhuo Suzuki of Japan is the deepest?Ordinary people cannot judge whether this is the case, because we have no such experience, so we have no choice but to know what kind of reality it is to become one with the table in front of us.The superiors didn't know, so they had to be lowered to one level, saying that it was the extinction of worldly knowledge and lust.The epiphany mentioned in Zen classics presumably refers to this kind.This depends more on internal strength, that is, self-clarification, which is obviously not easy.One of the reasons is that the self-nature is pure. It sounds nice, and it seems that it is not difficult to find; if you really look for it, the situation will be very different, because even if it is there, it should always be hidden in a large number of worldly perceptions and lusts. It is hard to imagine how difficult it is to pull out and only keep a tender seedling.There is also the second reason. If you want to live in Zen and live in the world, you will inevitably encounter all kinds of things that correspond to your inner knowledge and desires. Is it easy to be convinced that the aunt is not a woman when I meet a bhikkhuni while traveling?Standing in the standpoint of ordinary people, judging others by ourselves, we always feel that it is too abstruse to say that the description in Zen classics suddenly changes the color of the world, and the person involved immediately jumps from the illusion to the Zen state that penetrates the heart.The truth is probably that it is a case of going down to another level, with the addition of internal strength and external strength to gradually change the views and feelings of choosing between love and hate.The so-called external skills refer to the living environment and living conditions in the jungle. Inside, there is faith (Dharma), and outside, there are mountains, forests, lectures, meditation, etc. to cultivate and encourage faith. Over time, from being used to living an indifferent life to loving an indifferent life, this should be called enlightenment.This kind of enlightenment is of course inferior to the enlightenment of the sudden change of color in the world. He sees steamed buns as steamed buns, and sees his aunt as a woman, but generally speaking, he feels that seeking pleasure and striving for fame and fortune in the world is meaningless. , is asking for trouble.Can't this be said to be beyond the world?If you don't pick the literal, I think it can be counted.If so, there are two levels of enlightenment.My thinking is deeply ideal, and it may be arbitrarily wrong to say that it must not be achieved; but on the other hand, it is always suspicious to say that it is not difficult to achieve.Believable is the superficial level, because most of the so-called eminent monks who have attained the Tao that have been seen throughout the ages probably belong to this category.There are less ideals and more reality, which is another gap between ideals and reality. The above is the depth of enlightenment.There is also breadth, that is, assuming that you are satisfied with the superficial level of enlightenment, as recorded in many monk biographies, lamp records, etc., I am afraid that one should not be counted as one, because some materials and our experience show that the reality is often not the case. .Should one be counted as one, should it be true and false or 30 to 70?This cannot be known, what can be known is the distance between ideal and reality. 11.2 Addendum Compared with the situation introduced in the previous chapters, this chapter seems to be full of discouraging words, so it will give people the impression that the ideal of Zen enlightenment is exaggerated and untrue, and it must not be realized in reality.My opinion is not so pure, and a few supplementary remarks should be made here. There is a distance between the ideal and the reality, and there are objective reasons. The ideal is too lofty, and almost all aspects (knowledge and lust) are reversed, and reversed thoroughly; And people are always in reality, standing on the ground and imagining walking against the wind, it is hard to imagine.It can also be said that there are also subjective reasons. It is a firm belief that reverse can be turned into smooth (through epiphany), and unwilling to make concessions to reality.The fact is that if you are willing to make concessions and condescend to your ideals, you can get closer to reality without giving up your original goal of liberation. This so-called condescension includes two meanings: one is the separation of perception and lust, and the other is less seeking for miracles and more emphasis on practical results.In fact, the two are the same thing and can be discussed together.Regarding the Buddhist method of changing knowledge and seeing and eliminating lust for liberation (in fact, no suffering), I have always believed that knowledge and lust can be treated separately, because the nature of the two is different.Generally speaking, perception is more stubborn and far away from suffering, on the contrary, lust is relatively loose and closely related to suffering; if the relationship is far away, it can be relaxed, but if it is close, it cannot be relaxed.This requires a little explanation.Let’s talk about perception first. For example, if there is a willow tree in front of the door, you can see it when you go out and touch it with your hands. You will never feel that it is not a willow tree. It will not cause the suffering that comes from not getting what you want; however, it is not easy to change your understanding and say that it is empty. Lust is not the case, it is irritated, and love and desire will lead to great suffering; but changing knowledge is not as difficult as knowledge. For example, for alcohol, some people change from addiction to abstinence.Therefore, I think that in teaching enlightenment in Buddhism or Zen forests, you can focus on dealing with lust, and pay less attention to or even ignore perception.In fact, it is probably the same. For example, the great masters in the Zen forest probably did not feel that the bowl and the whisk were empty; but in the center surrounded by things, the state is calm, unfeeling, and thus free from suffering, and this is enough.In this way, the ideal seems to have been discounted, and the world has not changed, but the goal of eliminating suffering has been achieved, why can't it be said that the ideal has been realized? If the standard is lowered in this way, if people in the Zen forest can accept it, then the ideal can be close to the reality, or in other words, the ideal can be realized within the allowable range of reality.Will it be easy?It depends on what angle you look at it from.From the point of view of the Chan Forest, it is much easier not to deny the reality of the outside world, but not to be greedy, not to be emotional because of the desirability of things.From the perspective of ordinary people, it is still too difficult to be indifferent in various environments, and to see what one desires without disturbing one's mind.Because it is too difficult, we still have to have deep respect for this condescending ideal of eliminating sexual desires in order to no longer have suffering.