The thinker of the rivers and lakes (below)

Liu Gang/Wen

What did you choose "Choose Buddha"?

Let's look back at what happened after Danxia naturally made a Buddha.

Dan Xia is a member of the community of the thoughts comparable to Confucius and Mencius, and the head of the community is the Zen master Ma Zu Daoyi. When Master Ma saw Danxia coming, no matter he came from a distance, he only said that the stone was your teacher, so he sent Danxia from Jiangxi to Hunan- "walking the rivers and lakes". The Zen monk "walking rivers and lakes" mostly moved between Matsu Daoyi and Stone. Matsu is in Jiangxi, stones in Hunan, and walk back and forth between the two. That is "walking rivers and lakes."

Danxia arrived at the stone and stayed for three years. One day, the stone ordered the monks to go away. Danxia held the knife and water, came to the stone, picked up the knife, shaved him, and then he gave him. "Choose Buddha" wish.

After shaving, Danxia returned to Matsu again and stepped into the temple. When he saw a sage monk standing independence, he rode up. When a monk saw it, he hurried to tell Matsu, Matsu met, haha ​​and said: My son is natural.

He came down to the ground and worshiped Matsu, and since then, he will be "natural". Ma Zu asked him: Shito road is slippery, don't you fall? Dan Xia replied heroically: If I fall, I won't come to you.

One day, after the rain, Danxia walked on the way and met a woman with a floating Chinese suit. She was trapped in the mud and couldn't advance and retreat. He saw it, and when he said, he immediately walked over. Hold up and walk out of the mud.

The peers were stunned for a while, and finally said a word: the monk is not close to the woman, you should not hold her. Dan Xia asked: Is that woman just that woman? I have already put her down, do you still hold it?

Such naturally, like a red, the urgency of saving people, regardless of men and women, where to take care of the rules or precepts. However, this can only be said to be a day, and it cannot be counted as crazy. In order to warm up, a monk actually split the wooden Buddha worshiped in a temple. When he was used to burn the fire, he was seen by the owner and asked him why he burned Buddha? He said that in order to get relics. The owner said that this is wood, how can there be any relic! He said that since it was wood, let's burn two more.

Listening to him, the owner was so frightened that his beard had dropped. However, some people believe that the scholar should be retribution, not Danxia. Because Danxia treats the wood Buddha as a wood, so in Danxia, ​​the wood was burned, and the owner took the wood as a Buddha. Therefore, in the courtyard, the Buddha was burned. It doesn't matter what to burn, what is important is to burn.

Later Buddhist people just argued for him. In fact, Danxia himself, where can he need such justify! There is a natural teachings of Danxia in Volume 5 of "Five Lantern Festival". He said that the most fundamental one he learned from the stone is self -protection, and to protect his "one spiritual thing" - —Ex, as for Zen, Buddha, and Buddha. He asked back: Zen, but do you solve the substrate? Is there a Buddha? Public announcement: One of the words of the Buddha, never liked! Is this "one of the words of the Buddha never liked", isn't he the confession of his "heart and the Buddha"? Or is it the declaration of "non -heart and non -Buddha"?

Where is the "heart"?

After "the heart is the Buddha", after the "non -heart is not the Buddha", where is the "heart" going?

On the top of Xuanfeng, someone has been there. The so -called "Xuanjue" has also been recognized by the human body. "Sitting alone in Daxiongfeng" is no longer a fresh thing. Put it down, put it in daily life, eat hungry, sleep and sleep, so, enter the third paragraph of Matsu Zen's "Badness": "Normal heart is the Tao."

This "normal heart" is placed at the monk Zhaozhou, which is "eating tea", and resting in a hundred -piece, that is, "Nothing for a day, not eating a day", and the nap You can make people kind, you are Manjushri. If you can be convenient with others, you are Puxian. For those who came to the meditation, he said: I have no way to repair it here and cannot be proof. how you said that? Because if the Tao can be repaired, and the practice is bad, if the law can be confirmed, it will be possible to evade, but it is better to come out of it.

How to wake up your self -consciousness and how you think freely, you have to live in the daily use of the people, live with your usual heart, and live with it. The same.

One day, Master Yunmen Wenxun said to the disciples: Before 15 days, I would not ask what you lived. After 15 days, I heard it! When the disciples listened, they were speechless, and he said to himself: Day is a good day. Why do we have to wait fifteen days? Because on the fifteenth day, when the heart of the heart was full, the righteousness of the heavens and people said that "the sun is a good day."

What should I live in a good day? What kind of style to live is a good life? In the final analysis, it is a word. To do daily life as a Buddhist affairs- "everything, everything is a Buddha", and practice in life. Qingqing and green bamboo are all dharma; gloomy yellow flowers, nothing more than Prajna;

Of course, this is all to say, saying that it is like a flower, a splendid group; if it is not good, it can be said that life is the hardest thing. If you find that you are like a holiday, it is a great day of "flowering and full of flowers, the heart of the heart and the moon", then you usually look at yourself to live a good life.

But this seemingly bland words have triggered a deeper revolution within Buddhism. If the revolution of "the heart is the Buddha" and the "non -heart and non -Buddha", they are still in the field of ideology. It is more practical. It brought the revolution in the field of Zen thoughts to the economic foundation of Buddhism. With the understanding of the thinker, it detonated the Buddhist support system and combined the practice and production labor. There are two aspects of life. On the one hand, to produce, on the other hand, the two are indispensable. And Buddhism is not produced, because production is inevitable to kill, Buddhism refuses to produce, adopts the support system, and has retained some influence of Indian Brahmanism. Without the support of the court, it is often controlled by politics. Dharma escaped Emperor Liang Wu and didn't want to take the old path of Buddhism -the road to slavery.

It can be said that since Dharma, Chinese Zen is exploring a new path, a "no sacred" path that adapts to the needs of the thinkers, and a thinker who can clean up those thinkers who "Confucianism can't clean up" to freedom. The road, stone, and Matsu, opened such a road to freedom- "walking rivers and lakes". On this road, you have to settle the darts of the thoughts. Create a dock. Strictly speaking, the thinker is not a Buddhist believers. They chose Buddhism, but they did not choose a leader, but chose a path, which was the way to self.

Sitting in the true Buddha, the heart is the Buddha, and the self is its own leader. You can say that it "is the heart that is the Buddha", or it can also be said that it is "non -mindful and non -Buddha", but it must meet two conditions. Freedom, if there is no freedom, how do you ask for yourself? What if you are uncomfortable? It is also necessary to be self -sufficient, to be free and self -sufficient. In addition to being self -sufficient and self -sufficient, in addition to the way of thinking and its spiritual forms, it is also necessary to make corresponding material arrangements in production and life.

Therefore, the Zen must emancipate the mind again, just like "not standing" but "without text". Zen must also be separated from the world and return to the world.

However, the return contains negatives, or combined with agricultural meditation, breaking the killing of the commandment, or self -reliance, destroying the support system, and making the monk who has been used to the giving to engage in production, how easy it is! The reasons for their rejection are existing, nothing more than killing, not only laziness, but also because of the fear of it, so the Zen machine of "Nanquan Cat Cat" appeared. "Jingde Chuan Lantern" Volume 8 "Chizhou Nanquan Puzhan Master": The two monks in the East and West, competing for a cat, were hit by the teacher, so he said to the two monks in the east and west. That is, the cat was saved, and the cat was cut.

The monks stood silent, the hustle and bustle, but silent, the teacher chopped the cat, and the hand knife was backward. It happened that the monk Zhaozhou returned from the outside. The monk of the state listened, and immediately took off the shoes under his feet as a hat, worn on his head, and then ran out. The teacher said: Unfortunately, if you are there, you can save the cat.

For "Nanquan Cat Cat", some people say that this is a knife and two breaks, saying that it is a murderer; some people say that it is a knife and a slash. In fact, there is no real killing action. Human sword. We believe that both of them are biased, and that knife goes down is a revolution.

In this regard, only Zhaozhou monk can understand that he puts his shoes on his head, that is, the sky is turned, and the Copernicus in Buddhism is going backwards. Who is the life of the leather? The Indian surname system is residual.

The Indian surname system is rooted in Hinduism. Hinduism divides everyone into four grades, namely Brahmin, Kadley, Parcis, Shouhara and Dalitt, and establishes the surname system. · The "original person" level marked by the original song is divided by different parts of the human body: Brahmin is the mouth of the original person, Kadley is the arms of the original person, the voche is the original person's thigh, Shouhara It is the feet of the original person. As for the pariah Dalit, it is excluded from the original body.

Originally, the rise of Buddhism was to use the life of all beings to revolutionize Hinduism, but the revolution was not thorough, and the residue of the surname system was still hidden in the "non -killing" ring. From the inside of Buddhism, a new "class" appeared. Zen continues to revolution. Therefore, when I first met the six ancestors, I said that I was "not class", but that was still in the field of knowledge, and still stayed on the mouth of the "original person". And Nanquan chopped cats, went deep into the ring of "not killing", and wanted to remove the remnants of the surname system, which was accurately expressed by the monk Zhaozhou. "Human's head, the head of the Brahman, reveals the root of Nanquan to cut the cat.

When the Zen Master Nanquan saw the two monks doing nothing and struggling for a cat, what did you think of? He should have thought that the old monk said, "I don't do it for a day, I don't eat a day." How can we make those lazy monks be able to eat? He made a thunderstorm in a thunderbolt, and he went down, not only cutting off the right and wrong, but also a new world of farm and meditation. Unfortunately, he must use the cat to sacrifice the new system of farmer. However, if the monks all have the awareness of the monk Zhaozhou, they know how to stand on their heads, know and do one, and put their shoes on their heads -holding their hoe to the ground, or the cat can die. Zen also has Mozi

The biggest Zen machine left to the world to the world is not how he "sit alone in Daxiongfeng", and how to "go with the spirit of heaven and earth", but to "go away" and use the belief of "not doing a day, not eating for a day" The new system of agricultural Zen, which has been combined with production and practice, has made Chinese Zen not only revive Laozhuang's thinking methods in the form of Buddhist form, but also establishes the community of thinkers -jungle organizations by the Nong Zen system. The Baizhang Qing rules set up the jungle, and the ink groups who revived the Spring and Autumn Period. The ink is a community of sisters in the religious coat of "Tian Zhiming Ghost". Those Zen people also chose the form of Buddhism. If the six ancestors and Matsu are like the old village in Zen, then the Baizhang is like the ink. son.

In "The World", Zhuangzi once said that Mozi "is extremely self -suffering, but what is the world!" From Baizhang, we saw the "self -suffering" figure- "I don't do it for a day, I don't eat a day", and for decades, the old man who put down the ground was like a day. The disciples pity him, hiding his hoe, and not let him go to the ground. He would never say that he would not eat. Take it out and go down to the ground. "Not doing it for a day, not eating a day" is the most important one in the jungle charter — the most important one in the "Baizhang Qing Rules".

At the beginning, the Zen monk was attached to the temple, and there was a Zen home, but the relevant statement was self -established, which seemed to be inconsistent with the rules of the temple. When he arrived at Matsu, he opened the Zen Mountain, built a jungle, settled the Zen monk, and left the Temple of Law Temple. independent.

At this time, Baizhang was standing under Matsu Gate, thinking that "the emperor is settled in the ritual and the king, and the Buddhist temple has regulations and the Dharma is Xing." Or, Buddhism is considered to China, although the teachings are considerable, and the teaching system is still managed by the state, appointed monks, obeying and serving the kingship.

Zen sects from Dharma crossing the river, that is, did not follow this route, but instead used tourism as a matter, lived in mountains and forests, walked rivers and lakes, and opened another way. After the face wall, it was unbelievable. In the Dunhuang documents, it was found that Tang Duyu's "Passing the Fa" article, and the words of Dharma and his door, mentioned that although Hui Ke and Seng Chan, such as the truth, were "rudely, moved." Self -cultivation of mind is extremely low -key.

The "Fa Tranquility" belongs to the first series of Beizong, and the "passing method" said that until it was passed on to the Shenxiu, only the word Nanzong was not mentioned. Although the two parties parted ways, the Zen monk traveled to travel, and the situation of "no living" was consistent. Inside the Zen, a person who can be created and constitutional is needed, but this character is not in the North Zong, but in the Nandong. From Dharma to Liuzu, after the six ancestors to Matsu, Matsu opened the jungle, and there was a monk in front of Baizhang Mountain standing out. This is the monk of Huaihai.

There are more and more monks living in the mountains, but the habits of rivers and lakes have not changed, and the traveler's habit is still there. Therefore, it is necessary to set up a law to settle them. Therefore, the "Baizhang Qing Rules" of the jungle charter came into being. "Baizhang Qing Regulations", formerly known as the "Zen Gate Regulations", also known as "Guqing Rules", is divided into upper, lower volumes, and nine chapters. Among them: respecting the "elder" as the master, the "abbot" in the place; the Buddhist temple does not build the "Fayang"; the monks live in the "monk hall", in accordance with the order of the annual arrangement of the precepts; The monks are sitting in meditation; the monks are "Chaoshen", "Xi Ju", the elders go to the hall, the people stand on their side, the guests and the owners question and answer; Junli, in order to laid the style of "equal status, group life; equal labor, welfare economy; equality of belief, words and deeds; all beings, equality, the world as home".

At that time, the temple economy rose, and the monks lived in a good life in the city. In addition to national support and folk incense, they also opened the business model of the temple economy. Entry monks, in order to avoid the national service, and make money with money, and actually released usury ... but those thinkers in Zen not only have no interest in this, but even disdain. How much can also share the luxury of some temple economy, but they chose to leave, not only taking a "free thought" path of "teaching outside" from ideology, but also pursuing the "independence spirit" in economics. Going to the countryside, I took a road of gongzong.

The good day is over, and the next step is Tang Wuzong destroying the Buddha. When the Huichang Fa is difficult to rise, the temple's economy has been destroyed, the property is confiscated, the monks return the vulgar, and the temple is closed. The volcanic mouth, to pursue wealth in the dynasty, it is Jinyu's foreign apprenticeship, because you don't know when the volcanic erupts.

When Buddhism declined, Zen not only survived in the mountains and the countryside, but also developed. It also developed "a flower blooms and five leaves." From "borrowing teachings" to "do not biography outside", from "not standing" to "not separated text", from text meditation to seeing meditation and silent Zen, Zen's ancestors, stirring the rivers and lakes of the thinker, The wind and clouds come, and the thoughts are colorful, turning into heart rain, wind and flowers everywhere, and the spirit is full of spirit. Yunmenzong has "three sentences of Yunmen", "covering the world, cutting off the flow, and the waves of waves", opening the three doors of the scholars — the door of the heart door, the true door, and the birth and death door; , Six phases are all empty ", and guide the scholars to see the" six phases "with" four machines "; Linji Zong has the" San Xuan and Three Essentials "to attract the scholars to the depths of the language and thought. In the direction of Yunsi, "for" the words, the words fell at the "San Xuan" -in the body, Xuan, Xuanzhong Xuan, Xuanzhong Xuan is the "three important"; The silver bowl is strong, the moon hides heron ", beautiful; and the" ninety -seven round phase "of Yangzhengzong, which shows one by one, is a free style of" empty ".

This is the ideological achievement and economic results. From the production mode of Nong Zen unity, the tea Zen way of life and the blindly raised lifestyle. The thinkers not only use their own production methods to solve their own survival problems, but also use their own lifestyle to open up The opportunity to develop, if the Nong Zenhe is still a natural economy that is still self -sufficient, then the tea Zen has begun to move towards the market economy of free trade. From the beginning of the jungle of the person, the thinker walked from the rivers and lakes, and finally moved from the culture of culture to the market economy. This behavior was called "eating tea" by the monk Zhaozhou. Is it still in use after a thousand years? Only this.

(The author is close to "Culture's Rivers and Mountains" volume 1-7, published by CITIC Publishing House)

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