Buddhist stories of 26 cowboys who know Zen language and machine language (5)

Chapter 8 Who knows the Zen language of machines

Fifth, the machine front is convincing-Fa Yan Zong

As mentioned in the last article, Zen master Xuefeng Village, the master of Zen master Yan Wen in Yunmen, realized this in his forties after years of studying everywhere, and his young classmate Master Xuansha became his apprentice after that.

The Zen master is very savvy, and he can often hang his teacher in the local area with a word.

It is also described in "Five Lights Meeting Yuan" that once a village Zen master gave a class to his students and said, "Understanding this is like an ancient mirror acting as a stage, making a fool of yourself."

It is said that if you want to be clear-headed, you should be like a mirror. When Hu people come, they reflect Hu people, and when Han people come, they reflect Han people. The metaphor of "acting like an ancient mirror" sounds familiar. As we said before, it is a beautiful "body is a bodhi tree, heart is like a mirror platform". Of course, this statement did not reach the realm of the wisdom of the six ancestors.

So as soon as the voice of a village fell, the teacher at the bottom stood up and asked, "What if the mirror suddenly breaks?" There is also a version of this sentence, "What will happen if the mirror suddenly comes", which is difficult to translate, so the "broken mirror" shall prevail here. )

What if meditation is "looking at people in the mirror" and the mirror is broken? This question is full of "provocation". You use a mirror as a metaphor for meditation, but the mirror will break. The implication is that the concept of righteousness is not the highest realm. After all, the Sixth Ancestor said that "Bodhi has no trees, and it is not Taiwan in the mirror".

A village didn't seem to think much at that time, so it was easy to say, "Hu Han is hiding." The mirror is gone, no matter Hu Han, it will disappear.

Of course, Zen master Yicun's answer also has the Zen meaning of "originally empty", but after all, there is a difference between "obvious" and "hidden", and there is still a distance from "Buddha's nature is pure". Teacher Bei is very impolite and said in public: "The old monk's heel is still there." I'm afraid the monk still doesn't understand! Give the teacher no face at all.

Master Xuansha's "one-word-for-one" style has also been inherited and carried forward by his disciples, becoming a Zen style of its own.

In other words, the teacher prepared a fierce "pinch" on the master, but when we disembarked, we were later "pinched" by the apprentice.

North Zen master's name is Luohan Guichen.

On this day, the teacher was going to give a lecture to Chen Gui and asked him, "What about the three realms of idealism?" Do you know what the "three realms of idealism" are?

Chen Gui didn't answer, but pointed to a chair next to him and asked the teacher, "What does the monk call this?"

The teacher didn't react and said it was a "chair".

Now, the master has fallen into the "trap" of the apprentice. Chen Gui said, "Monks can't be idealistic in the three realms". So you don't understand "three realms of idealism".

On hearing this, the teacher knew that he was "trapped" and should say, "I call this bamboo. What do you call it?"

"Bamboo" is the raw material of the chair, which is also the "essence". The heartfelt understanding of the nature of all things in the world is that Buddhism certainly includes the "three realms of idealism" advocated by Zen.

Guichen certainly knows, otherwise he wouldn't take the initiative to "pinch" the teacher and replied, "Guichen is also called bamboo." Although a name is repeated, it is not blind obedience, but the understanding of initiation. Therefore, although I was choked by this "exposed" apprentice, I am very pleased.

Wen Yi was a disciple of Zen master Luohan Guichen, and later inherited and combined the "discovery" and "machine front" of his predecessors, creating the Zen style of Fayan School.

Zen master (885 ~ 958 AD) was born in Yuhang.

At first, Wen Yi studied Buddhism, and he came into contact with Wei Zhi Zong and Hua Yan Zong (which will be discussed later), and his attainments were quite high. He was once called the summer of Buddhism. But he still felt that he didn't really understand "Buddha", so he went to Jiangnan with two monks to find a Zen master to solve his doubts.

By coincidence, Wen Yi came to the basement of Fujian Mincheng (Fuzhou). At that time, the owner of the basement was Zen master Guichen (Guichen later came to Zhangzhou Luohan Academy, known as Luohan Guichen).

Wen Yi didn't learn from the teacher at first, but he will leave after staying in the basement for a few days. The Zen master Guichen did not keep him, but sent Wen Yi to the door.

Guichen wanted to touch Wen Yi, so he pointed to a stone at the door and asked: "The three realms are idealistic, and all laws are only knowledgeable; Then do you think this stone is inside or outside the heart? " According to Wen Yi's previous theory, the mind has everything, so the answer lies in the heart. Master Chen Gui smiled and said, "What are you doing with a stone in your heart?"

Yes, how can you put a stone in your heart? The "heart" of "universal idealism" should be a "heart" without lasting differences. Why are there stones? There is a saying that was made public, which shocked Wen Yi, and I realized it from then on.

The Zen style developed by Zen master Wenyi, although it also pays attention to "discovering" with words, is different from Yunmen Yan Wen in that it is not abruptly deleted, but points to people's hearts with some seemingly dull and repetitive words with hidden front.

After Wen Yi became a monk, he opened an altar at Liang Qing Temple in Jinling, which was called Cool Wen Yi at that time.

There is a story in the Blue Rock Record written by Keqin Zen Master in the Northern Song Dynasty. It is said that when Jackson Wen Yi gave lectures to his disciples, he found that Xuanze, a monk in the prison, was always absent, so he called Xuanze and asked him why he was "absent from class".

It turned out that Xuanze thought he had become a "schoolmaster" and didn't have to attend classes any more. He said that he had heard of Zen Buddhism in Qingfeng-xiangguang fracture, and he knew that chasing Buddha meant "Bing Ding's boy came to seek fire", and "Bing Ding belongs to fire, and if someone is a Buddha, he should seek Buddha more". This "Bing Ding" is fire, so Buddhism lies in itself, and the heart is Buddha.

Master Wen Yi smiled and shook his head and said, "The prison really missed the meeting." Not convinced, Xuan packed his bags and went out. Xuan hesitated while walking on the road. Wen Yi, the Zen master, is a well-known person. He said he was wrong for a reason, so he went back to see Wen Yi and asked what Buddhism wanted. Zen master Wen Yi also said the same thing: "Bing Ding boy came to ask for fire." Xuan listened, thought about it, and suddenly became enlightened.

Master Wen Yi's repeated words are warning Xuanze not to listen to other people's advice. The true enlightenment is not heard, but from the heart.

There are many similar cases in Wu Guang Hui Yuan. For example, once Wen Yi Zen master saw disciple Daoqian reading Hua Yan Jing and asked, "Hua Yan said that there are six phases in the world, so what is empty six phases?" Dao Qian is very confused. To say "empty" means "empty" How can there be six phases? The Zen master smiled and said, "Come and ask me to try." Tao Qian asked six empty faces. The Zen master said, "It's just empty," and Dao Qian immediately understood.

In the era of Zen master Wen Yi, Buddhism has long been interpreted by many classics. There are many ready-made things and materials in front of Buddhist learners, which is a hodgepodge. Therefore, many people who study Buddhism stick to the ready-made classic literature and forget to practice on their own. Master Wen Yi emphasized that we should look at the "true colors" of things with sincerity and eyes, and try our best to understand the truth of Buddhism. His witty remarks, seemingly simple and tasteless, are in fact as profound as Zen, which makes people gasp in admiration.

After the death of Zen master Wen Yi, Li Jing, a Zen master in the Southern Tang Dynasty, called him "the Zen master with big eyes". Later generations of Zen master called the Sect founded by Wen Yi "the Eye of the Eyes Sect". The Fayan School declined in the middle of Song Dynasty, but its Zen case of "convincing people" can be sung for a long time.

Chapter 8 Who knows Zen (4) | Punctual interception

The next chapter The eighth Zen machine Who knows (6) | Zen machine world

The origin of Buddha and ox is recorded: dew is like electricity, so look at it this way.

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