Chapter 22 Chapter 14 The Influence of Zen (Part 2)

14.1 Standing in the world As I said at the beginning of the last chapter, it is not easy to talk about the influence of Zen, because it is difficult for Ding to be Ding and Mao to be Mao.This is even more the case with this chapter, because it is about life, about a person's conduct in the world.The last chapter talked about academic aspects, most of which had documents to ask for, and writing, you can grasp the handle, look, because you don’t think it’s not chasing rumors, it’s easy to nod and say yes.The aspect of life is different. It manifests itself in behaviors and hobbies. Behaviors can be big or small, and hobbies can be manifest or hidden. Which of them only appear under the influence of Zen?At least some, or sometimes, hard to tell.Also, as far as a person is concerned, life is complicated, from young to old, with thousands of threads, and it is inevitable to change. It is too difficult to extract some of them and say that they are influenced by Zen and others are not.

If you want to overcome difficulties, you should: first, stick to the life attitude and living conditions of the Zen family, and use it as a yardstick to measure; second, use a big net to catch big fish and let the small fish slip through.But this also runs into problems.A smaller one is pointing out a certain phenomenon, thinking that this time it is accurate, but in fact it may not be accurate.For example, Huineng, the patriarch of the Southern School, said that he fell in love with the Diamond Sutra the first time he heard someone recite it. Zen classics often record that some Zen masters have been vegetarians since childhood and insisted on entering Buddhism.This is by nature, and the attitude towards life is the same as that of Zen without being influenced by Zen.There is another big problem. Since the Six Dynasties, Buddhism and Taoism have been closely related, and they communicate with each other. They even live together and walk on the same road to a place far away from the hustle and bustle.In this way, if a person, a certain behavior, or a certain hobby is not marked as Zen or Taoism (a typical example is Wang Wei, whose poem says "middle-aged people are very good at Taoism, and I lived in Nanshan in the late 19th century"), this Taoism must be Is it Zen?), how can we know whether this is Zen and not Dao, or Dao and not Zen, or both?In short, it is suffering from ambiguity. If you take the text literally, it will often be specious.

But this situation can also be considered from another perspective. With such a great influence of Zen Buddhism, it is inevitable that its other way of life will affect some people.These people, as mentioned earlier, are mainly educated scholar-bureaucrats who have contacts with Zen forests, Zen masters, and Zen principles.Most of the contacts, whether intentional or unintentional, take what they think is useful, mix it into their own guiding ideology of how to conduct themselves in the world, and manifest it as behavior and hobbies, which become the influence of Zen.Naturally, because the scope of standing in the world is too wide, which involves thoughts, and suffers from intangibility and quality, it is always difficult to speak to the point.As a last resort, we have to use the principles mentioned above: choose the big and discard the small, choose the small, and only touch the whole picture, in order to generalize the rest with one example.But even so, I am afraid that some places are still unavoidable, so what should we do?One can only hope that it's not all wrong.Also, for the sake of clarity, or just for the convenience of explanation, life is divided into several aspects below.Let's start with the most obvious and the closest to Zen.

14.2.1 Near Meditation and Escape Meditation Live the worldly life for a long time, feel a little bored, or just want to change the taste, go to the Zen forest, or come and go with Zen people (including using words), it is close to Zen.Living in the world, no matter what the reason is, you lose your mind, so you yearn for Zen. Those who disregard the mortal world, who have not become a monk but have the idea of ​​becoming a monk, and seek peace of mind in Zen, this is Zen escape.There is a degree of difference between the two.Deep, influenced by Zen, no problem.What about shallow ones?Then it cannot be generalized.For example, Wang Bo of the Tang Dynasty lived in a Buddhist monastery when he was not at the top of his career. It's a grievance, but of course it's not affected.There are countless people smaller and smaller than Wang Bo, who are close to the Zen forest, and their mood is not resentment, but comfort, or even peace, which should be said to be more or less affected.These people are rarely seen, but they can be imagined.There are quite a few people who have seen scriptures and biographies, and they can be found both in and outside of hermit biography in history books.This is not intended to be a trap, but a labor-saving method can be used to cite a book as an example.It was "Five Lanterns Meeting Yuan", starting with Layman Pang Yun, citing Dr. Lu Gen, Minister Bai Juyi, Layman Peixiu of Xiangguo, Minister Chen Cao, Layman Li Ao, scholar Zhang Zhuo, Layman Wang Yanbin, Taifu, and Layman Wang Jingchu, the regular attendant. , Prime Minister Wang Sui, layman Li Zunxu, son-in-law Li Zunxu, Ying Gong Xia Song, Wen Gong Yang Yi, envoy Li Duanyuan, Taifu Gao Shize, Taishou Xu Shilangzhong, Xiuzhuan Zenghui layman, servant Yang Jie layman, signed the judgment Layman Liu Jingchen, layman Zhao Bian from the Qing Dynasty, layman Fu Bi, prime minister, doctor Wang of Weizhou, layman Huang Tingjian, Taishi, layman Wang Shao of Guanwen, layman Wu Xun, secretary, layman Su Shi of Neihan, layman Su Zhe who participated in politics, etc. The heir of a Zen master.These people are counted as legal heirs, of course, because of their high status and reputation, they can give the Zen Forest a strong appearance.But it should also be true that they are related to Zen.This relationship is not ordinary.This can happen in a variety of ways.For example, Layman Pang Yun is at most a scholar rather than a doctor. According to the Zen classics, his attainments may not be lower than those of Nanquan Puyuan and Zhaozhou Congchen.Another example is Pei Xiu, who worshiped Huangbo Xiyun as a high-ranking official, and compiled and circulated "Chuan Xin Fa Yao" and "Wan Ling Lu" for his teacher; Zen struggled for status, and also made "Zong Chan Debate" and "Dharma Protection".Another example is Feng Ji, who is not a big official:

The queen knows Qiongzhou, so the banquet is dark and tireless.Taste self-chants: "I like to sit in meditation when I am not on official business. I have threatened to sleep on the bed. Although the prime minister appears, the name of the elder is spread all over the world." The end of the third month.At the end of the day, the back hall was ordered to have a high seat, and guests were seen as usual.During the Chensi period, he was demoted to look at the Que and worshiped, and asked Cao envoys to take photos of Qiong.Wearing monk's clothes and shoes, sitting on a high seat, exhorting all officials and Taoists and customs, each should follow the Tao, support the sect, and establish a Dharma banner.

So he picked up a stick, pressed his knees and sloughed off. (Volume 20 of "Five Lantern Festival") This is an official who has become a Zen master. Of course, the impact is deeper. Some even give up their reputation in the officialdom, which becomes a 100% escape from meditation.There have been many such people in all dynasties.For example, Wang Wei is a typical one.He lost his wife in middle age and never married again.In his later years, he lived in seclusion in a villa in Wangchuan, reading scriptures and practicing Zen, just as his younger brother Wang Jin said in "Jin Wang Mojie Ji Biao": "As for his later years, Mijia entered the Tao, sitting in the empty room, and thinking about it has no life." He became a monk without becoming a monk.Bai Juyi seems to be able to count.He had a lot of official positions and became a big man. He seemed to have lost his heart in his later years, and lived in seclusion in Xiangshan.The Song Dynasty was still an era when Zen Buddhism flourished, and naturally many scholar-bureaucrats were affected and escaped from Zen. Volume 19 of "Five Lanterns Huiyuan" records a prominent one, the servant Li Mixun layman:

At the age of 28, he was a member of Zhongshushe.Often enter Yuanwu (Zhaojue Keqin) room.One morning, when he returned to Tianjin Bridge, Ma jumped, and suddenly he lost his mind and was sweating all over his body.He built Tianning (temple) directly, and went out when he realized it. When he saw it in the distance, he called out: "The layman is happy that the big event is over." So the machine was fast, and everyone asked Wu to answer, and he didn't let the opportunity go.The queen moved to the Ministry of officials, begged for the temple and returned to Lianjiang, Fujian, and built a nunnery for self-entertainment.

Begging for salary means resigning from his real job and receiving a pension.Living in a small Buddhist monastery, what we are looking for is naturally the serenity of mind and body in the Zen realm.Those who are less advanced have more people. For example, the orthodox Confucian Ouyang Xiu, who became an official in his later years, was also close to the Zen masters, and he called himself a layman of Liuyi.Later in the Ming Dynasty, Li Zhi was even more prominent, because he not only liked Zen, but also shaved his hair.When he became a magistrate, after he was dismissed, he gathered apprentices to teach him, learning from Wang Chong. Even Confucius and Mencius doubted it, because his thoughts had already sat firmly on the Zen couch.Under his influence, the Yuan brothers (Zongdao, Hongdao, and Zhongdao), the founders of the Gong'an sect, also served as officials and practiced Daoism.The same is true of Qian Qianyi during the Ming and Qing Dynasties. When he was frustrated in his later years, he "sold himself to empty doors" and "only turned the bay leaves every day to spend his old age in leisure" (the book "And Wang Yishang").Later, I will talk about the important people. Emperor Shunzhi really wanted to escape from Zen; his grandsons and great-grandsons, Emperor Yongzheng and Emperor Qianlong, did not really escape, but took the nicknames of Yuanming Layman and Changchun Layman.This trend still spread downwards, and it was not extinct until the early years of the Republic of China.For example, Jin Yunpeng, a great bureaucrat, and Sun Chuanfang, a great warlord, after leaving the field, don't know what happened to their minds, but their bodies are often in the Zen forest.

14.2.2 Righteousness and self-cultivation This is a matter of moral cultivation.Ancient Confucianism talked about how to work hard, and divided it into several levels. It is: "If you want to cultivate your body, you must first correct your mind; if you want to correct your mind, you must first be sincere; Investigate things." ("Great Learning") This so-called heart is roughly the same as the heart in "Mencius" seeking to release (run out) the heart. It is "common sense" and refers to the origin of thinking ability. Don't think wildly, don't ask for what you don't deserve.In the Song Dynasty, Taoists were influenced by the Zen theory that the self-nature is pure, that is, the mind is the Buddha, and they also sought depth, so the mind of common sense was upgraded and became the mind of "metaphysics".Especially Lu Wang, the status of the heart is higher than that of Cheng Zhu, and the lectures become the study of the heart.This has already been introduced from the perspective of learning or knowledge.Wang Xue emphasizes the unity of knowledge and action, but in common sense, there is a saying that knowing is easier than doing; so here I want to say it more euphemistically, that knowledge must affect action, for example, knowing is ten, and only doing five or six or even two or three , it is always regarded as a part of the unity.Speaking of this topic, Taoists from the Song and Ming Dynasties who have been influenced by Zen, as well as various people who have been influenced by Taoism, sometimes show the shadow of Zen in terms of self-cultivation.This is mainly manifested in the following aspects.

One is to be honest, to keep the original talent.As Cheng Yi said: A scholar is troubled and restless.This is a common disease in the world. As long as scholars have a heart, there will be discussions on it. ("Henan Cheng's Posthumous Letters" Fifteenth) As Zhu Xi said: A sage speaks a thousand words, as long as one does not lose his heart. ... The human heart is inherently clear, but it is only covered by things and things, and has never shown itself, so it is difficult to reason. (Volume 2 of "Zhu Zi Yu Lei Ji Lue") Wang Shouren's idea of ​​the original understanding of the human heart has gone a step further: Conscience is the original goodness of the heart, and to develop good knowledge is to develop the natural behavior of the heart and become a clear and bright virtue. It is a way.

The second is "ginseng".It is commonly used by Zen masters, that is, referring to Huatou Koan.In Zen Buddhism, there is also a special emphasis on this kind of practice method, which is called Kanhua Zen.Taoist scholars since the Song Dynasty, as well as people influenced by Zen and Taoism, also used this method to straighten their minds and understand the way.As Er Cheng said: In the past, I learned from Zhou Maoshu (Zhou Dunyi), and every time I asked Yanzi and Zhongni to find a place where they were happy, what did they enjoy. ("Henan Cheng's Posthumous Letters", Part 2) The kite flies to the heavens, the tortoise leaps in the abyss, and it is said that it looks up and down.In this passage, Zisi is very nervous about dealing with others, and he has the same intentions as there must be something to do, and he is lively and lively.When you can get it, you will be lively, and when you can't get it, you will just be energetic. (Ibid. Book No. 3) The strange thing is that Sima Guang, who is not a Taoist, also used this method, such as: Junshi suffers from troubled thoughts, and sometimes works in the middle of the night, and can't sleep at night, which can be described as self-sufficiency.How much blood does a person have, if so, how can they not be destroyed?Later, he told people: "I have learned a technique recently, and I always think about it." (The second part of the same book as above) This is the same way that Gouzi, a Zen monk from Zhaozhou, has no Buddha nature in order to turn from delusion to enlightenment. The third is "sit quietly".This is the Ding Gong of the Zen School, and many Taoists since the Song Dynasty have used it.Such as: In the past, Mr. Chen Lie suffered from no memory. He read "Mencius" one day, "there is no other way of learning, and it is just to seek his heart." Don't study for more than a hundred days, so that you can rest assured.But when he went to study, he could see everything at a glance. (Volume 2 of "Zhu Zi Yu Lei Ji Lue") Ming Tao teaches people to sit quietly, and Mr. Li also teaches people to sit quietly. If the spirit is unstable, there is no place for the Tao to join.It also says that one must sit quietly in order to restrain oneself. (same as above) In the previous story of Chengmen Lixue, the disciple stood there for a long time because the teacher was meditating. The fourth is "seasonal lust".This kind of practice is not uncommon even among people who don't study Taoism.But this may not come from Zen, but from the Confucian health preservation technique based on etiquette and Taoism (or with Taoist elements).It is more likely that Confucianism, Taoism and Buddhism are combined; if this is the case, and the cause is sought from the effect, then Zen should also occupy a greater or lesser part. 14.2.3 Leaving out world affairs This section, as well as the following two sections, "Adversity is as smooth as possible" and "Mountain Forest Qi", are more difficult to explain, because both Zen and Dao Qi are very strong, and the origin of certain manifestations is unknown. It is said that it is the influence of Zen. The power is not great.Tracing back to its origin, perhaps it should be attributed to the mixing of Taoism and Buddhism since the Six Dynasties.But once it has been mixed, it is always impossible to divide it into two.And these kinds of phenomena cannot but be touched by the influence of Zen.As a last resort, I have to say something ugly in front of it, which is: 1. Here it is said to be Zen, which means Zen that contains elements of Dao, and even more of it is Dao and less than half of it is Zen; It is just for reference only. Detachment from worldly affairs is a lightening of the attitude towards worldly things that ordinary people think should be desirable or even desirable.This is the same way as Zen: seeing things in the world as a base, going out of the world is a big separation (at least in theory), and leaving the world is a small separation.Say it is small because: First, in terms of thinking, it is not as decisive as that of all dharmas is empty;But in any case, compared to the average person, it is always not so hot. Not hot, some with political meaning, unintentional (even loathing) officials;Just give some examples. Wang Wei is a typical one. He not only practiced, but also preached: In my later years, I am quiet and don't care about everything.There is no long-term strategy for self-care, and empty knowledge returns to the old forest.The pine wind blows the belt, and the mountain moon shines on the piano.Jun asked about the poor, and fisherman's songs entered Pushen. ("Remuneration for Zhang Shaofu") At the end of the Tang Dynasty, Sikong Tu was also such a figure.He had a great reputation and could have been an official, but he refused to do so. He lived in seclusion in Wangguan Valley, Zhongtiao Mountain, and wrote poems and his poetic theories.In the Song Dynasty, there were two famous hermits who had never even been officials.One is Wei Ye, who may be more Zen-like, because he can not be an official, but he can also follow the fate.He is famous for his poems and is respected by many great figures, one of whom is Duke Kou Lai (quasi), but he has never changed his appearance as a "savage".A more famous one is Lin Bu, posthumously named Mr. Hejing, who does not marry a wife and lives in seclusion in Gushan, West Lake, Hangzhou.Yuan Hongdao once wrote an article to praise him: Mei Zihe, the wife of a scholar in Gushan, is the first kind of cheap person in the world.Just for the sake of having a wife, I got into a lot of troubles, and I can't get rid of them, and it's disgusting to be close to them. ("Liberation Collection Lonely Mountain") In fact, his wife, Mei Zihe, is still the next best.What is even more commendable about him is that he was really able to "clear".This can't help but remind people of Sima Xiangru in the time of Emperor Wu of the Han Dynasty, he was too hot, so he became vulgar.In addition, Taoist Zhou Dunyi's "the grass in front of the window is not removed" (Weng Sen's "Four Seasons Reading Joy" and included it in his poem, saying "the grass in front of the window is full of green") can also be classified into this category. 14.2.4 Reversal as smooth I sometimes think that there is no high theory for being humble, but Zen enlightenment, from an ideal point of view (the reality is much more complicated, so it should be said separately), its results or effects seem to be explained by metaphors. This can also be divided into two types: superficial and deep: superficial, like a very strong and tough shield around the body and mind, so that external stimuli cannot invade (that is, what you want but the heart is not disturbed).Deep, it seems to have a magical ability to combine, no matter what you encounter, you can turn the unsatisfactory into the desirable (this is the experience that Li Bing, a layman who participated in politics, said: "Nothing goes against the law, just follow the fate answer.").The former is not to be disturbed by things, and the latter goes a step further, turning disturbances into non-disturbances. The result is the same, they are able to cut off afflictions. In short, Zen is after all a matter within the world. It is impossible to make the surroundings free from adversity; all you can do is to use internal strength (Zen enlightenment) to seek adversity and turn it into obedience.Of course, this ability is also very necessary for lay people, because it is inevitable to encounter adversity in the world.Encountered, complaining, crying, obviously not as good as being able to turn adversity into harmony and deal with it calmly.This is a high level of cultivation, difficult to obtain, but not impossible.Take a few that came to mind as examples. One is Fan Chunren, the eldest son of Fan Zhongyan.Here are two anecdotes from him: Fan Zhongxuan (known as his posthumous title) was relegated to Yongzhou.When Mrs. Gong was in trouble, she scolded Zhang Dun every time something went wrong, saying, "It's a waste of trapping a gentleman and bringing me here!" Every time the Duke smiled.The boat sailed through Juzhou. The heavy wind and rain broke the boat, so we had to go ashore.The public orders Zhengping (Chun Renzi) to hold the cover, and he is proud of his wife.Liaoyi folk house, a little Su, Gong Gu said: "The boat is broken, what should Zhang Dun do?" (Shen Zuozhe's "Yu Jian") Fan Zhongxuan lives in Dongshan Temple, Yongzhou.At that time, the grandsons were still young, and they played with each other for a day, and the words were like the meaning of the monks in the temple.The monk was furious and scolded him endlessly.Sitting in the hall, the monk recites the words of the past, which are quite offensive to the public, and the public does not pay attention to it; the family members hear it, or report it to the public, and they should not.The next day, the monk repented and was ashamed, so he thanked the public.The public comforts it, and treats it as before, if you have never heard of it. (Zeng Minxing "Lone Awakening Magazine") Being scolded, if you don't hear it, is Zen. "What Zhang Dun did" has the spirit of "not thinking of good, not thinking of evil", and has a more Zen flavor. It was also at that time that Su Shi was repeatedly relegated, and finally went to Qiongzhou (now Hainan Island). It is said that he forced people to talk about ghosts.There are even more powerful ones, that is Jin Shengtan in the early Qing Dynasty, who was sentenced to be beheaded for crying in the temple. It is said that before he died, he said strange things and left a suicide note to joke with the beheading officer.If what is preached is true, it will be less serious than Seng Zhao's "It's still like chopping the spring breeze", and it will be more Zen-like. 14.2.5 Forest gas Most of the Buddhist monasteries are built in the mountains, which is a last resort for the ideal of transcending the world, because the mountains are still in the world and cannot be raised, so there should be some regrets.As for those who have not become monks, living in the mountains and forests can be regarded as far away from the world of mortals, so they can have no regrets.This yearning for mountains and forests started at the latest in the Six Dynasties.The famous story is Zong Shaowen's (Bing) lying travel.Later, many people imitated or expanded it, such as Lu Zuqian in the Song Dynasty, it is said that the "Wo You Lu" handed down from generation to generation was written by him. But this is just thinking and not doing.There are two situations for walking: one is that people go to the mountains and forests, such as Sikong Tu's entry into Zhongtiao Mountain Wangguan Valley.One is to shrink the mountains and forests and reduce the number of people.The latter is divided into grades: the upper one is like Huizong of Song Dynasty, who used the monarchy to let a Genyue grow in the northeast of Bianjing City; This was almost always the case for the upper-class people in the old age; for the lower-class people who had no land and no energy to build a garden, they could think of a landscape painting, hang it on the wall, or put a piece of Lingbi stone on the desk, so that they could dream of being close at hand. The momentum of a thousand miles.There are even more ethereal than landscape paintings and Lingbi stones, which are only named but not necessarily real.One is to name the living room, no matter how narrow and noisy it is, and the name is what mountain house.The other kind is more, it is to give another name to oneself, and it does not matter whether the heart is in Wei Que or the body is in Zhulou, and the name is some kind of Shanren.This trend probably began in the Tang Dynasty. For example, Li Bo, a hermit and high official, was nicknamed Shaoshishanren, and Du Xunhe, a poet, was nicknamed Jiuhuashanren.Later, in the Ming and Qing Dynasties, it became popular and became indiscriminate. Shanren were almost everywhere, and there were many famous people among them, such as Ming clan Zhu Zaiyu, nicknamed Juqushanren, Qing poet Wang Shizhen, nicknamed Yuyangshanren, etc. .There are also those who are not satisfied with just living in the mountains, such as Zhou Jinran in the Qing Dynasty, whose alias was the master of the Seventy-two Peaks, he took the entire mountain forest outside his living room as his own. In fact, living in Tianjie or back alleys, scolding thieves and chanting saints or firewood, rice, oil and salt for many years, is tiresome, and it is human nature to think of mountains and forests for a change of air.Common feelings are not necessarily related to Zen.But it may also be related to Zen. It is like the wind assisting the power of the fire, so the fire is particularly strong.There are almost as many cases of this kind of flourishing as there are innumerable ones in the hermits and unreported ones in the history books.Let's talk about it casually here.For example, Tian Youyan lived in seclusion in Songshan in the early years of the Tang Dynasty, and his reputation was so great that he even alarmed Emperor Gaozong.When the emperor passed Songshan Mountain, he condescended to see him, and he said two famous sayings that were very strong in the atmosphere of the mountains and forests, which were: "The so-called spring stone is blind, and the haze is chronic disease."Later, Bai Juyi was less ill, but not only lived in Xiangshan in his later years; Demoted and frustrated in middle age, he still built thatched cottages on Lushan Mountain and lived his addiction in the mountains and forests.Lin Bu of the Song Dynasty has already been discussed above, and of course he is also a typical one.The Yuan Dynasty can take Wang Mian as an example. He lived in seclusion in Jiuli Mountain, and he was also determined to be a figure in the mountains and forests.After that, during the Ming and Qing dynasties, such characters were not uncommon.Let's talk about another situation, it is mountain forest air, even if it is arty, it is always more pervasive.I have a copy of "Long Wu Zhi" written by Wen Zhenheng in the late Ming Dynasty. The author was a former Dongge University scholar (prime minister) The younger brother of Wen Zhenmeng, who was an official to Zhongshu Sheren, is a so-called family of officials, but the long things listed in the book (pleasant and dispensable things in leisure) include: mountain houses, Buddhist halls, water stones, Yingshi, Taihu stone, short couch (placed in the Buddhist hall and study, you can practice meditation), Zen chair, Buddhist kitchen and Buddhist table, incense burner, Zen lamp, bowl, bell and chime, sitting group, fan scriptures, and Zen clothes. It is the style of a great monk living in the mountains and forests.It is conceivable that if there is no Zen, the upper-class scholar-bureaucrats probably would not be so concerned about the city and the mountains. 14.3.1 Zen poetry The last chapter talked about the poetics influenced by Zen; poetics is knowledge, knowledge should be expressed in action, and poetry is written. Here we talk about poetry that contains Zen.Let me talk about the origin first, it is the poems of monks.These should have been gatha, that is, to describe the principles of Zen in the form of poetry.Typical ones such as the Sixth Patriarch Huineng's "There is no Bodhi tree..." need not be mentioned.Later, as monk Longshan said: The three thatched huts have never lived, and a divine light is everywhere.Don't judge me by right and wrong, floating life is irrelevant. Zen Master Lingyun Zhiqin: In the past 30 years of searching for a swordsman, the leaves have fallen and branches have fallen several times.Ever since I saw Taohua, I have no doubts until now. It's all like this, that is, there is only Taoism but no poetry.Later, probably due to getting closer to the secular world, some Zen masters used poetry to express their ideas, so they were happy to be surprised by Tao and have some poetic flavor.For example, Zen master Lingyan Liaoxing said: A willow spring at the head of a reed river, I can't see the old people in my heart.Xue Ting wants to know the peace of mind, put his nostrils in front of his lips. Chief Chan Master Zishou Nimiao: A flat boat floats in the middle of nowhere, and it dances to the palace merchants.Yunshan Haiyue gave up and won Zhuang Zhou's butterfly dream. They are all Tao in their bones and poetry in their appearance. These two ways of writing are also found in the pens of family members.But similar situations are different: the former is almost like a cat and a tiger, and ten out of ten understand the way; and because the way is always boring, not many people agree.The latter is not the case, but there has been a big change, that is, not writing poems, but writing poems with a sense of Zen (quiet and distant world); and because it has both theoretical background and a certain artistic conception. It can be used to appreciate the taste of Yin, so there are quite a lot of writing like this. Let me talk about the former one first, which uses the poetic style to clarify the way.Some of them understand Buddhism and Taoism, and are close relatives of Zen. As Layman Zhao Shuobian said: The gold on the waistband has been withdrawn, and the news is not unusual.People in the world want to know Gaozhai (the name of his study) is old, but Zhao Silang of Kecun. Mo Jiang Layman: Ziyun has always loved flair, and when she smiles, she begs others.Don't find a place where you can't find anything, and the source is at the tip of your nose. There are Zen-enlightened people who see mountains as mountains and water as water.Taoist scholars since the Song Dynasty sometimes used this method to express ideas, although the Tao they explained may not have a lot of Zen meaning.Such as Cheng Hao's "Autumn Moon": The clear stream flows over Bishantou, the empty water is clear and fresh, and the color of autumn is the same.Thirty miles away from the world of mortals, white clouds and red leaves are two long. Zhu Xi's "Viewing Books with Feelings": The half-acre square pond is opened, and the sky, clouds and shadows linger together.Ask the canal how clear it is, saying that there is flowing water from the source. Cheng Shi writes the mind indirectly, and Zhu Shi writes the mind directly. Although this mind is the mind of the Tao, it is the mind of the Tao connected with Zen principles.In addition to Taoists, influenced by the fashion of the times, literati and bureaucrats also used this method to express their enlightenment for a while.Such as Wang Anshi's "Climbing the Flying Peak": Flying to the Qianxun Pagoda on the mountain, I heard that the rooster crowed and the sun rose.Don't be afraid of floating clouds to cover your eyes, you are at the highest level. Su Shi's "Inscription on the West Forest Wall": Viewed horizontally as ridges and sideways as peaks, the distance and height are different. I don't know the true face of Lushan Mountain, only because I am in this mountain. These are all small mundane grievances in argot, with very little poetry; they are just talking about one thing and meaning another, which is Zen-like in terms of the nature of the language. Let's talk about the big family of Zen poems, which are authentic poems with a quiet and distant flavor of the world.This can also be subdivided into three types.One is to write quiet and distant scenery to express the worldly flavor far away from fireworks, such as: (1) I don't know Xiangji Temple, but I went to Yunfeng for several miles.There is no one in the ancient woods, where is the bell in the deep mountains.The sound of springs swallows dangerous stones, and the sun is cold and green.In the twilight, the air and the pool are singing, and An Chan controls the poisonous dragon. (Wang Wei's "Passing the Xiangji Temple") (2) Enter the ancient temple in the early morning, and the first sun shines on the high forest.The winding path leads to a secluded place, and the flowers and trees in the meditation room are deep.The mountain light delights the nature of the birds, the shadows of the pond empty the hearts of the people, everything is silent, only the sound of bells and chimes can be heard. (Chang Jian's "The Buddhist Temple Behind the Poshan Temple") (3) I pity the grass and stream beside it, and there are orioles singing deep in the trees.The spring tide brings rain and comes late, and the wild crossing is unmanned. (Wei Yingwu's "Chuzhou Xijian") The other is to express the sense of emptiness and solitude obtained by contemplating with wisdom, such as: (4) Thousands of mountains and birds fly away, and thousands of paths and people disappear.Boat PC World Weng, fishing alone trees and snow. (Liu Zongyuan's "Jiang Xue") (5) The mountains are as quiet as ancient times, and the days are as long as a young year.The rest of the flowers can still be drunk, but the good birds may not sleep.The door of the world is always closed, and the time has passed.In the dream, I get a sentence frequently, but I forget the quill when I pick up the pen. (Tang Geng's "Drunk Sleep") (6) Wild water and empty mountains worship the tomb hall, pine, wind, damp and green sprinkle clothes.Pedestrians want to ask about the past, but Weng Zhong is speechless to the setting sun. (Sun Youchi's "Passing the Ancient Tomb") There is another kind of dyeing lightly, in order to have extra meaning and extra flavor in the blurred trance, which is the so-called charm or verve of poetry in Zen theory, such as: (7) The green mountains are faintly covered with water, and the grass and trees in the south of the Yangtze River are withered in autumn.On a moonlit night at the twenty-fourth bridge, where can the jade man teach me how to play the flute? (Du Mu's "Send to Yangzhou Judge Han Chuo") (8) The wind of making white lotus root flowers is already worrying, and I can't bear to sleep and look back.Clouds and rain in the evening D (originally lacking, suspected to be "return") flew in a hurry, went to the west window for a night of autumn. ("Continued Poems of Poetry" "Poetry Media" notes Wang's poems) (9) The east wind makes spring clothes with grits, and the scenery is desolate after a long breath.The flowers in Fuli Palace are gone, and there are few people in Linghe Palace.When you meet the southern geese, you are all worried about your lover, and you can't fly at night when you talk nicely about Xiwu.In the past, when he asked Uncle Mei romantically, Liang Yuan turned his head back and said nothing. (One of four poems in "Autumn Willow" by Wang Shizhen) The last one, in terms of expression, is "never leave" and was seldom used by people before the middle Tang Dynasty, but many people like to use it after the Song Dynasty.Not at once, not far away, the artistic conception is sometimes close to blurred and trance, whether it is good or bad, it should have something to do with Zen's jumping out of the usual frame. 14.3.2 Zen painting From the late Ming Dynasty, many people believed that Chinese paintings, mainly landscape paintings, started with Wang Wei, were rendered with ink and wash to express the realm of peace, distance and openness, with a sense of Zen.The so-called Zen spirit probably refers to the scenery painted, which has the meaning of being far away from the fireworks in the world.Because of the meaning of Zen, some people even compared that there are north and south in Zen, saying that there are also two schools of painting: the southern school represented by Wang Wei, and the northern school represented by generals Li Sixun and Li Zhaodao.For example, Mo Shilong's "Painting Talk" said: There are two schools of Zen, the North and the South, which were divided in the Tang Dynasty.The northern and southern schools of painting are also from the Tang Dynasty, but they are not from the north and the south.In the Northern School, Li Sixun and his sons painted the mountain, and it was passed down to Zhao Gan in Song Dynasty, Zhao Boju, Bosu, and even Ma and Xia generations.In the Southern School, Wang Mojie began to use shading, and changed the method of hook chopping. It was passed down to Zhang Yu, Jing, Guan, Guo Zhongshu, Dong, Ju, and Mi's father and son, and even the four great masters of Yuan Dynasty.Just like after the Sixth Patriarch, the descendants of Maju, Yunmen, and Linji flourished, while the Beizong declined. (Some people say that Mo copied what Dong Qichang said) Later, Chen Jiru said in "Yan Po Yu Tan": Landscape painting has changed since the Tang Dynasty, and there are two schools, Li Sixun and Wang Wei.The biography of Li was Song Wangshen, Guo Xi, Zhang Zeduan, Zhao Boju, Bo Su, as well as Yu Li Tang, Liu Songnian, Ma Yuan, and Xia Gui, all of whom were Li School.The biography of Wang is Jing Hao, Guan Tong, Li Cheng, Li Gonglin, Fan Kuan, Dong Yuan, Ju Ran, and even the four great masters of Yan Su, Zhao Ling Rang, and Yuan are all Wang School.Li's school is thin and has no morale; Wang's school is empty and Xiao San, this is the Zen of Huineng, which is beyond Shenxiu's reach.To Zhengqian, Lu Hongyi, Zhang Zhihe, Guo Zhongshu, Xiao Mi, Ma Hezhi, Gao Kegong, Ni Zan and others, they are like people who do not eat fireworks in Fangwai, and they have the same bones. "Morale" is mentioned here, so Nanzong paintings with morale are also called "literati paintings".There are many problems in the division of clans, praising literati paintings and derogating non-literati paintings.For example: First, the theory of division into clans is a metaphor, similarity and influence are two different things.Second, there are different opinions about the division of sects, whether a certain person enters a certain sect, and whether the two sects are superior or inferior.Three, therefore, there are many people in ancient and modern times who object to such sectarianism.These problems are quite troublesome to distinguish and analyze, and have little to do with the problems we want to talk about in this section. The question I want to discuss is whether the so-called Nanzong paintings were influenced by Zen.In my opinion, between having a relationship and not having a relationship, it seems that we should affirm the former.because: First, in the same cultural system, the possibility that two ideologies are not involved is extremely slim.Second, Su Shi said: "When you taste the poems of Mojie, there are paintings in the poems; when you look at the paintings of Mojie, there are poems in the paintings." Zen.Thirdly, some paintings of the so-called Southern School, such as those by Li Cheng in Song Dynasty, Ni Zan in Yuan Dynasty, Dong Qichang in Ming Dynasty, Shibiao in Qing Dynasty, etc., are indeed simple and sparse, with the non-human atmosphere of Zen.Fourth, for example, Ming monk Lianru wrote "Painting Zen", and Dong Qichang wrote "Painting Zen Room Essays", which recognize that painting and Zen are closely related.In this way, we say that some Chinese landscape paintings are also influenced by Zen, so they are not created out of nothing, right? 14.4 Zen language Zen language refers to what Zen masters said when they talked about the Zen state, that is, Jifeng Gongan and the like.In this case, from the eyes of ordinary people, it is far-fetched and incomprehensible.But there is also a superior side, which is strange and coincidental, because the words are always close to the purpose, and the words are here but the intentions are there.The meaning jumps out of the language, so the unspeakable becomes speakable, and the difficult to express becomes easy to express.The superiority of Zen language is of course attractive to people outside the Zen forest, so they learn it to express secular meanings that are difficult to say. Secular people use Zen language to express unspeakable meanings, and a few use the form within the Zen school. Such as: Su Zizhan guarded Hangri. He was famous as a prostitute and played piano. He was quite familiar with Buddhist scriptures and explained speech. Zizhan liked it.On a one-day trip to the West Lake, he jokingly called Qin Cao and said, "I am an elder, and you are trying to practice Zen." Qin Cao paid respect.Zizhan asked, "What is a scene in the lake?" He said to him, "The sunset and the solitary bird fly together, and the autumn water is the same color as the sky." "What is a man in the scene?" He said to him: "The skirt drags six pieces of water from the Xiangjiang River, and the topknot pulls a section of clouds on Wushan Mountain." "What does it mean to be satisfied?" Confrontation: "Follow him as a scholar Yang, and kill Bao to join the army. So, what is it like?" Zizhan said: "The car is left out in front of the door. Ma Xi, the eldest married into a merchant's wife." Qin Cao realized what she said, and she shaved her hair and became a nun. ("Sumi Zhilin") Lin Daiyu and Jia Baoyu, quoted at the beginning of this book, also belong to this category. Zen words outside of Zen can be roughly divided into the following types due to the different meanings expressed.One is mysterious, such as: (1) Dongpo tastes banquets, and comedians play tricks, but Po never laughs.One is outstanding, and the trickster is beaten with a stick and said: "Neihan doesn't laugh, do you still call him good?" He said to him: "It's not that you don't laugh, and you don't laugh, so you laugh deeply." Poe laughed loudly. ("Compilation of Anecdotes from the Song Dynasty" Volume 12) (2) One monk commits a crime, and one person solves it.Staying overnight in a hotel, the monk bought wine to persuade him to get drunk, but cut his hair and fled.The man was sober and went around the house to find the monk, but he couldn't find any hair when he rubbed his head, so he shouted: "The monk is lying down, but where have I gone?" ("Smile and Praise") One is detached, such as: (3) Jing Gong and Wei Gong disagreed on the matter, saying: "This is what vulgar officials do." (4) Yuanzhang knew that there was nothing to do in the army, and it was strange to see the standing stone in the state, so he ordered him to take a robe and wat to worship it, and called it "Shizhang", and those who talked about it thought it was a joke.Or Yu Fu said: "Is there any sincerity?" Fu Xu said: "Why do I worship? It's my ear." One is humorous, such as: (5) Huang Luzhi played Dongpo and said: "In the past, Youjun's books were exchanged for goose books. Recently, Han Zong's Confucianism was gluttonous. Every time he got a public post, he would exchange a few catties of mutton at the house of the palace commander Yao Lin. It can be called the official book for sheep books. "The public was in Hanyuan. One day, Zong Confucianism sent a letter to each other, and reported it with pictures.The supervisor was in a hurry, and the public laughed and said, "Chuan Yu, the official, will kill the slaughter today." ("Hou Mabo Lu") (6) When a scholar enters the temple, all the monks stand up, and one monk sits alone.The scholar said: "Why don't you?" The monk said: "If you don't get up, if you don't get up, you get up." The scholar hit him on the head with a Zen stick, and the monk said, "Why do you hit me?" It's a fight." ("Smile and Praise") One is to express sarcasm, such as: (7) Liu Ziyi can't be used much, and she can't get out of illness.When the courtier asked about illness, Liu Yun said: "Deficiency and heat attack." Shi Wending was sitting, saying: "Just a handful of cool powder." (Original Note: The two governments also use cool umbrellas.) (8) Yang Sheng'an said: There is an ancestor in central Yunnan who knows how to teach all students to read as literature.语毕问诸生曰：“吾言是否？”一人应曰：“公天人，所言皆天话也。”（原注：吴下谓大言曰天话。）（同上） 一种是表示牢骚的，如： （9）东坡先生自黄移汝，起守文登。舟次泗上，偶作词云：“何人无事，燕作空山。望长桥上灯火闹，使君还。”太守刘士彦本出法家，木强人也。闻之，即谒东坡，曰：“知有新词，学士名满天下，京师便传。在法，泗州夜过长桥者徒二年，况知州耶！切告收起，勿以示人。”东坡笑曰：“轼一生罪过，开口不在徒二年以下。”（《挥塵后录》） （10）不会谈天说地，不喜咬文嚼字。一味臭喷蛆，且向人前捣鬼。放屁，放屁，真正岂有此理！（第一回） 一种是表示隐讳的，如： （11）某科会试，潘文勤公祖荫充总裁，有一卷荐而未售，评曰：“欠沙石。”及辗转托人致问，文勤曰：“其文日光玉洁，因恐风檐寸晷，未必有如此磨琢工夫，或系代枪所致，故抑之。”又一卷批一“矮”字。众皆愕视，文勤晓之曰：“矮者，谓其不高耳。”（《清稗类钞·诙谐类》） （12）这宝玉固然是有意负荆，那宝钗自然也无心拒客……从此“二五之精，妙合而凝”（案为《太极图说》中语）。（一百九回） 可以想见，语言千变万化，所对付的情境也千变万化，除了上面举的几种之外，一定还有不少言在此而意在彼的。言在此而意在彼是禅门的家数，世俗人借来用，即使不能照搬，只要星星点点，也会闪烁出或大或小的光芒。