Su Shi called himself "Dongpo Lay Scholar", which shows that he was deeply influenced by Buddhism. Regarding the relationship between Su Shi and Buddhism, people generally focus on studying the influence of Zen thought on Su Shi, or studying Su Shi’s interactions with the Zen forest. In fact, Su Shi had extremely strong Pure Land thoughts, which is often overlooked by people. Su Shi's pure land thoughts are mainly reflected in: he believed that his predecessor was a monk; he donated money many times to make statues of Amitabha, and wrote many poems praising the Buddha; he built water and land ashrams for his deceased relatives and friends to pray for him. Reborn in the Pure Land of Western Bliss. Based on the "Chronology of Su Shi" (1) and referring to relevant information, I will carefully examine Su Shi's life and Buddhist practices related to the Western Pure Land, and ask for the advice of great experts.
The theory of reincarnation is one of the core teachings of Buddhism that has been widely spread. Su Shi believed very much in the theory of reincarnation, which can be reflected from his poems and related notes and legends. The article "Reply to Chen Shizhong's Book" says: "Shi also often dreamed of going to the West Lake four or five times when he was one year old. He was the so-called front-end person in his late life. When he visited the Shouxing Temple in Hangzhou, he realized that he had been there at the beginning and could talk about the back hall of the courtyard. There are temples, mountains and rocks, so there is a saying in the poem, "The previous life has arrived." (Volume 49 of "Collected Works of Su Shi", hereinafter referred to as "Collected Works") (2) "He Zhang Ziye Jian sent three quatrains? Guojiuyou" says. : "I have been to Hangzhou in my previous life, and everything looks like the old trip." (Volume 13 of Su Shi's Collected Poems, hereafter referred to as "Poetry") (3) "Fifteen years after I went to Hangzhou, I visited the West Lake again, and used Ouyang to observe "Pan Yun" says: "I still get my heart seal from the old society, it's like searching for the handwriting of my previous life." At the end of the sentence, "Wang noted that Yao Qing said: When the public visited Shouxing Temple, he realized it immediately after entering. There is a poem saying: 'I have arrived in Hangzhou in my previous life.'" (Volume 31 of "Collected Poems") "Nanhua Temple" says: "I originally practiced Buddhism. A person has been refined for three generations. If he misses a thought in the middle, he will be punished for a hundred years." ("Collected Poems" Volume 38) Su Shi did not say this in a joking tone, but in a very pious tone. The legend that Su Shi's predecessor was a monk has been widely circulated. In April of the seventh year of Yuanfeng (1084), when Su Shi was about to arrive in Junzhou, Su Che, Zen Master Kewen of Dongshan and Zen Master Sheng Shoucong greeted him at Jianshan Temple. "Lengzhai Night Talk" Volume 7 "Dream to Welcome the Fifth Patriarch Jie Zen Master" says:
Su Zi was relegated to Gao'an for the first time, and lived in Yun'an in Dongshan at that time. Master Cong is from Shu and lives in Shengshou Temple. One night, Yun'an had a dream with Ziyou and Cong who came out of the city to meet Zen Master Wu Zujie. When I feel it, I blame it privately and use words to explain it. Before he died, he came with wisdom. Ziyou greeted and said, "I was just talking about my dream with Master Dongshan. When I come, do you also want to talk about your dream with me?" Cong said, "When you come at night, you often dream of the three of us. Let's welcome Master Wujie together." Ziyou held up his palms and laughed loudly. "It's so strange if there are people who have the same dream in the world!" After a long time, Dongpo wrote to him, saying: "I've sent you a new message, and we can see you again and again." The two were overjoyed, and followed the bamboo shoots out of the city to build a mountain temple in twenty miles. , and the east slope arrives. Sit down and have nothing to say, then everyone will follow the dream and talk about it. Po said: "When Shi was eight or nine years old, he had a dream that he was a monk, traveling to and from Shaanxi Province. Also: When my late wife was pregnant, she dreamed that a monk came to stay overnight. She remembered that she was tall and had a blink of an eye." Yun'an was surprised and said: "Jie, a native of Shaanxi Province, lost an eye. In his later years, he abandoned the Fifth Patriarch and traveled to Gao'an, and finally became a fool." Counting back fifty years, Dongpo was forty-nine at that time. Later, Dongpo sent a letter to Yun'an again, saying in summary: "It's really ridiculous that Master Jie doesn't recognize people's suspicions and comes back with a strong appearance. Since it's a legal contract, it can be painstakingly tempered to return to the old rules. It's a blessing." Yiyiyi.
In the same volume, there is another article about "Su Shi lined the imperial robes":
Zhe Zong asked Chen Yan, the right judge: "What kind of clothes does Su Shi wear the imperial robes?" He replied: "Yes. Taoist clothes." Zhe Zong laughed. When he was relegated to Yingzhou, Yunju Foyin sent a letter to pursue him to Nanchang. Dongpo did not reply to the letter, but quoted a large book on the paper and said: "Master Jie has made a mistake again." Seven years later, he resumed his official position and returned to Hainan. He was a supervisor of the Yu Bureau. He wrote a verse and replied to the monk: "Evil karma is entangled with each other." For eight years, he practiced Eight Sticks and Thirteen Zens, but he returned to Jade Bureau, believing that he was a Wutong Immortal." (4)
As mentioned earlier, when Su Shi was in Hangzhou, he visited the Shouxing Temple in West Lake. As soon as you get started, you will realize that you have arrived. Volume 6 of "Chunzhu Jiwen" "The temple recognizes the Dharma, and the sunspots are like stars" records this matter in detail:
The old monk Zelian of the Shouxing Temple in West Lake, Qiantang said: Mr. Shi was in charge of the county, and he began to work with him. Shen Liaozi ascended to the abbot's house together, and Gu said to Shen Liao: "A certain person has never reached this level in his life, but everything he sees is like what Su has experienced. From here on up to the confession hall, there should be ninety-two levels." He sent people to tell him. , as it says. That is to say, Shen Liaozi said: "A certain predecessor was a monk in the mountain. Today, all the monks in the temple belong to me." Every time he came to the temple, he took off his clothes and started to leave after a long time. During the Lian period, he was serving as a servant to the young monk. Every summer month, he would expose the bamboo underworld and look carefully at his back. There would be sunspots like stars, which no one in the world could see. That is to say, Beishan Jun said to Yan Lugong, "Zhi Jingu, record the name in the book of immortals."
Volume 1 of "Dream of the West Lake" "Zhiguo Temple" records this incident slightly differently:
On the east slope of Hangzhou, I lived in Zhiguo where I saw a spring coming out of a stone crevice. Tomorrow, Dongpo comes to visit Shenliao and cooks tea from the spring, which is in line with his dream. Dongpo looked around at the remains of the altar (next to the word "tu" on the left) and said to Shenliao: "A certain person has never been to this point in his life, but everything he sees is like what he has experienced. From now on, there should be ninety-three levels in front of the confession hall." The numbers are as they say. That is to say, Shen Liaozi said: "A certain predecessor was a monk in the temple. Today, the monks in the temple are all my Dharma ears. After my death, I should sacrifice myself for the Jialan in the temple." Shen Liao then made a statue of Dongpo and offered it to the Jialan. In the verses left on the wall, there is: "King Kong opens his mouth and laughs at the bell tower, and the tower laughs at the bell tower. Until there is a line between neighbors, the two public cases will be repaired at once."
Volume 2 of Huihong's "The Legend of the Zen Forest Monk" Nineteen also records the story of three people having the same dream:
Dongpo visited his disciples because of Gao'an.
As the evening approached, Ziyou and Dongshan Zen Master Zhenjingwen and Shengshoucong talked in bed together at night. After three drums, Zhenjing suddenly woke up and said: "I dreamed that we were visiting Zen Master Jie, the Fifth Patriarch. How can we dream without thinking?" Ziyou shook Conggong. Cong said: "I dreamed about Zen Master Jie." Then he got up, sat down and smiled and said: "Is there something similar in the dream?" He reported that Dongpo had arrived in Fengxin. Ziyou took his two nuns and was waiting to build a mountain temple in the south of the city. After a while, I arrived on the east slope, thinking about my dream. Asked: "Where was Jie Gong born?" He said: "Shaanxi You". Dongpo said: "When Shi was more than ten years old, he dreamed that he was a monk, traveling to and from Shaanxi." He also asked: "What is the precepts like?" He said: "The precepts have lost one eye." Dongpo said: "The first concubine was pregnant, and the dream monk came to the door, barren and sick." He also asked: "Where did the precepts end?" He said: "The great fool in Gao'an has been here for fifty years." Dongpo was forty-nine. Later, he wrote a book about Zhenjing, which briefly said: "Master Jie is ignorant of people's disapproval, and it is ridiculous to show off his strong appearance. Since it is a Dharma deed (or a magical instrument), I am willing to endure pain and hardship to return to the old outlook." Zizi Changzhu wrote Nayi.
The content is slightly different from "Leng Zhai Night Talk". Huihong even attributed Su Shi's literary genius to his predecessor, Zen Master Jie: "Dongpo built on the successor of Zen Master Jie, the Fifth Patriarch, and relied on his reasoning, so his writing is as smooth as the quality of water. If it spreads vastly, its waves will be natural." It’s not written in words, it’s all about reason. How could he achieve this since he didn’t come from Prajna?”(5)
After that, it was widely rumored that Dongpo’s predecessor was Jie Zen Master. For example, in the second volume of Lebang Posthumous Manuscripts (edited by Zong Xiao) (Volume 47 of the Taisho Canon), the article "General Notes on the Past and Posthumous Reports of All Dukes" says:
Su Wenzhong Gongshi said to himself: "Mother When my wife was first pregnant, she dreamed that a monk came to stay, and she still remembered that he was a tall and handsome monk, who was a Zen master from Shaanxi. >
"Long Shu Pure Land Wen" says: "The Fifth Patriarch Jie Zen Master is the predecessor of Dongpo, and the fulfillment is not the same. Because of his practice in the previous life, he is extremely smart in this life. His habits have not been eliminated, resulting in many unexpected poems and poems in this life. He was born in this world and suffered a lot. I heard that Dongpo was traveling south, and he only brought a scroll of "Amitabha". When someone asked him why, he replied: "This is why Shi Shi was born in the West." If this is the case, then Dongpo. You have a plan for this life."
Volume 46 of "Buddha Tongji" (Volume 49 of "Taisho Tibetan") says:
(Yuanyou) seven years. When Shi's brother Zhe was banished to Gao'an (Ruizhou), Dongshan Yun'an and Zen Master Cong had a dream together one night and went out of the city to meet Zen Master Wu Zujie. As soon as the son arrived, the three of them went out of the city to wait for him and talked about his dream. Shi said: "When I was eight or nine years old, I dreamed that I was a monk, traveling to and from Shaanxi Province. And when I was pregnant, I dreamed that the monk with blind eyes asked for a place to stay." Yun'an was shocked and said: "Jie Gong, a native of Shaanxi Province, had a blind eye. "Counting backwards, it has been fifty years, and Zi Zhan was forty-nine. Naturally, he always calls himself the precept and the best.
Wujie Zen Master first went to Wuzu Mountain and then to Dayu Mountain. Of course Su Shi wanted to visit the place where his predecessor was. In March of the seventh year of Yuanfeng (AD 1084), he was demoted to Huangzhou and wrote "The True Praise of the Elders of Wuzu Mountain", which said: "When asking about the white clouds, I am stepping on my own bottom.". (Volume 22 of "Collected Works") During the Dragon Boat Festival in May, Su Shi and several of his sons visited Zhenru Temple on Dayu Mountain, paid homage to Zen Master Dayu, and wrote a poem. The poem was titled "Dragon Boat Festival Tour to Zhenru, late, appropriate, and far away. Ziyou was at the wine shop. ” (Volume 23 of Collected Poems).
Su Shi not only believed in his own past lives, but also believed in other people's past lives. "Wang Jinqing's Past Life Illustrated Verse": "The dream before and after is really one, and the illusion of the other and the illusion of this are not two. Just in the long pine stream, I can recall the events of the past and the future." (Volume 22 of "Collected Works") The scholar-bureaucrats at that time were not only interested in He is very enthusiastic about the principles of Zen Buddhism and is also very enthusiastic about the supernatural deeds of Buddhism. Many well-known literati have legends about their previous lives. Volume 2 of the Collection of Past Lives (Volume 51 of the Taisho Canon) compiled by Zhong Hong of the Ming Dynasty says:
When I heard this, Gu Gu said: Most of the scholar-bureaucrats who are wise and clever come from the monks. However, I doubt it. Nine are those who are lost and never return, ten are those who live up to their past causes. What's the reason? In the evil world of the five turbidities, there are many retreats, which are inevitable for the wise. Therefore, Zen Master Jie was later reborn as Dongpo, Zen Master Qing was later reborn as Zeng Lugong, and Zen Master Zhe was later reborn as a man of wealth and misery. Husband Dongpo was the closest to Dharma, but Zeng Gong was no longer close to him. He Zhe is old and has a second body, and he is so confused and depressed! Ancient and modern knowledge, so I advise people to abandon the five turbidities and seek the pure land. However, wouldn’t Liu Yimin and all the gentlemen gain much?
It is said that Zhang Fangping, who was favored by Su Shi, was a mage who believed in the Lankavatara Sutra in his previous life. Su Shi believed in this legend very much, and the "Shu Langa Sutra" said it in detail:
Prince Taibao Lequan, Mr. Zhang Gongan said, with a broad mind, you can achieve pure enlightenment. During the Qing Dynasty, I visited Chuzhou and went to a monk's house. I came across this sutra by chance. I suddenly understood it as if I had found an old thing. The book has not yet been opened, and the long-standing ice has melted away. I looked closely at the strokes and saw that the handwriting was just like it. I was relieved of sadness and joy, and then I understood it. Often use the first four verses of a sutra to discover the essentials. Shi had been visiting Gongzhimen for thirty years. In February of this year, when he passed through Nandu, he saw Gongyu privately. When Gongshi was seventy-nine years old, all his disillusionment was gone, and his Huiguang was clear, but Shi was also old and worried, and his thoughts were gray and cold. He taught this sutra to those who were recognized as teachable, and paid 300,000 yuan to have seals distributed among the Yangtze River and Huaihe River. The elder of Jinshan Foyin Master Liao Yuan said: "The sealing is endless, but if it is written and engraved, it will be endless." Shi wrote it, and Yuan sent his servant Xiaoji to Qiantang to ask for good works to carve the tablets, so he thought that Jinshan would always live there. On the ninth day of the eighth year of Yuanfeng, the imperial captain Feng Lang and Xin Chao Zhideng Prefecture, who were also in charge of the military prefecture and were in charge of advising farmers and cavalrymen, borrowed Fei Su Shi's letter. "(Volume 66 of "Collected Works")
The record in Volume 7 of "Leng Zhai Night Talk" "Zhang Weddinging Gong was a monk in his previous life" is roughly the same.
Su Shi also believed in dreams very much. omen function.
On the 22nd day of the first lunar month of the fourth year of Yuanfeng (1081), when I arrived at Qiting, Zeng Meng's face was broken and bleeding. If he had any complaints. On the second day, I passed a temple and saw a statue of an Arhat. Its appearance had been damaged by others, so I repaired it. (Collected Works, Volume 12, "Yingmeng Arhat") "Yingmeng Arhat" ("Collected Works," Volume 72) also records the incident, but the text is slightly different. On February 27, the fifth year of Yuanyou (AD 1090), he visited Dao Qian and wrote the "Poetry of Cold Food and Qingming Festival" written by Dao Qian. This visit was also a strange event. "Shu Shenliao's Poems" says: "When I was in Huangzhou, Shenliao came to visit from Wuzhong, on the east slope of the pavilion. One day, I dreamed of a poem written by Shenliao, and when I woke up, I remembered two sentences of it: 'The cold food and Qingming Festival have passed. In the next seven years, I went out to guard Qiantang, and Shenliao began to live in the Zhiguo Courtyard of the West Lake. There was a spring in the courtyard, which was sweet and cold and made tea. I came to visit the ginseng in Gushan, drank from the spring and cooked tea with yellow tillers, and suddenly realized the poem I had dreamed of seven years ago. All the guests were amazed and knew that the biography was not empty words." (Collected Works, Vol. 68)
Buddhism believes in reincarnation, so the best destination after death is of course the Western Pure Land. Pure Land thinking is the logical inevitable result of the theory of reincarnation. All prayers and practices will eventually lead to the Western Pure Land of Ultimate Bliss. Although Su Shi once said: "Immortal mountains and Buddhist lands may be useless in the end." ("He Tao Shen Shi", "Collected Poems", Volume 42), in fact, Su Shi was convinced of the existence of the Western Pure Land. He donated money many times to build Amitabha statues and wrote recommendations to his relatives in front of the Buddha to help himself and his relatives to be reborn in the West. Here is a brief list of his Pure Land deeds in chronological order as follows:
In the seventh year of Xining (1074 AD), when Su Shi was in Hangzhou, he tried to give up the hairpin left by his late mother Cheng in Jingci Temple, and made it. "Ode to Amitabha" (Volume 20 of "Collected Works"), ordered Gong to paint the statue of Amitabha.
In the sixth year of Yuanyou (1091), Su Shi stayed in Hangzhou. At the advice of lawyer Yuan Zhao, he left a hairpin for his late mother Cheng, ordered a worker to paint a statue of Amitabha, and wrote "Ode to Amitabha" (Collected Works) 》Volume 20). The poem says: "Yuanzhao, a lawyer in Qiantang, persuaded all Taoists and laymen to return to Amitabha Buddha in the Western Paradise. Su Shi of Meishan respected the hairpin left by his late mother, Taijun Cheng of Shu County, and ordered the worker Hu Xicai to paint the Buddha statue to recommend his parents to good fortune." (Here According to Mr. Kong Fanli's "Chronicle of Su Shi" (suspected to be repeated)
In the first year of Shaosheng's Jiaxu (AD 1094), on the third day of the fourth intercalary month, he was dismissed from the post of Dingzhou and was responsible for informing Yingzhou. He was accompanied by a statue of Amitabha sent by a special person from Daoqian. The eleventh chapter of "You Shen Liao Zi" (Volume 61 of "Collected Works") says: "The statue of Amitabha is very perfect. Unless Mr. Miao pays attention to it, it can be as good as this. There is no feeling of gratitude. The public wants to leave gifts like water, but it is inconvenient to leave them. . Now that I have grown up here, it is rare for anyone to be willing to go with me. I have already taken him with him, and I want to write a tribute to him. "Zi Zhan said that Su Shi was in prison. He wrote two poems, "There is a line about 'the soul is flying like a chicken, the soup is hot and the life is like a chicken'. Shenzong heard this and felt pity for it, so he leniently explained the situation. After traveling south, Zizhan still had a sense of hopelessness, so he accompanied him with a scroll of Amitabha. People asked Therefore, the answer is: 'I went to the west to see the Buddha's public support.'" The "Spit Jade Collection? Western Source" quoted in Volume 49 of Han Fenlou's "Shuo Yong" also describes this matter.
Volume 2 of the Collection of Past Lives (Volume 51 of the Tripitaka) "Scholar Su Shi" says:
Su Shi of the Song Dynasty, named Dongpo, was a bachelor of the Imperial Academy. On the day of moving south, I painted a portrait of Amitabha on a scroll and wore it while walking. When people asked about it, he replied: "This is where Shi Shi was born in the Western Government." His mother, Mrs. Cheng, died and left a hairpin in bequest. He ordered the craftsman Hu Xi to paint a statue of Amitabha to recommend him to his death.
Volume 46 of "Buddha Tongji" (Volume 49 of "Taisho Tibetan") also records this matter:
Zizhan was in Huizhou and was ordered to move to Dan'er (overseas) Danzhou). Hui Shou Fang Zirong came to pay his respects and said: "My wife, Mrs. Shen, is very dedicated to serving the Sangha. One night I dreamed of saying goodbye and asked where I was going. She said, 'I will go with Su Zizhan.' There is a destiny in the next seventy-two days. Today When the time comes, isn't it already decided?" On the day of traveling south, I took a scroll of "Amitabha" with me. When people asked him why, he replied: "This Shi Shi was reborn in the Western Government."
"Long Shu Zeng Guang Pure Land Wen" (Volume 47 of "Taisho Canon") Volume 7 "Zhimi Gui Yao Yao" ? 2. Zen Master Jie’s later life was Dongpo. It says:
The Fifth Patriarch Zen Master was the predecessor of Dongpo, which has been fulfilled differently. Because of the practice in the previous life, he is very smart in this life; because of the five poisonous habits that have not been eliminated, in this life he is often influenced by poetry and is accidentally relegated. This is also a big mistake. If you were a monk in your previous life, practiced Zen and practiced Western medicine, you would have been born in the Pure Land and achieved great blessings and wisdom. Why is there so much suffering in this world? I heard that Dongpo was traveling south with only one scroll of "Amitabha". When people asked him why, he replied: "This is why Shi Shi was born in the public domain of the west." If this is the case, then the strategy can only be achieved when Dongpo reaches this point. It is also because you have long-established good roots and have extraordinary understanding that you can understand this principle.
On June 9, the first year of Shaosheng (AD 1094), Su Ji and Su Guo enshrined the statue of Amitabha in Qingliang Temple in Jinling with the statue of Amitabha painted by their brother Su Mai in accordance with the order of their mother Wang Run. Su Shi wrote "Praise to Amitabha" (Volume 21 of "Collected Works"), and "Gift to Elder He of Qingliang Temple" and Elder He (Volume 37 of "Collected Poems").
Su Shi had a rough life, and his relatives also suffered, and some died of illness very early. Su Shi could only pray to Buddha and Bodhisattva to bless their souls to be reborn in the Western Pure Land as soon as possible and enjoy bliss to compensate for the pain in this life. On November 11th of the eighth year of Yuanyou (1093), he set up a water and land ashram to recommend his wife Wang Runzhi to the Buddha and wrote the "Psalms and Quotes of the Buddha by Sakyamuni" (Volume 20 of "Collected Works"). (Volume 22 of "Collected Works" contains sixteen poems "Ode to the Statues of Water and Land", which were composed by Zhang Dunli, the Prince Consort.
) on August 1, the second year of Shaosheng (AD 1095), he wrote "The Book of Jin Guangming Sutra" (Volume 66 of "Collected Works"). "Golden Light Sutra" was written by Su Guo for his mother, Wang Runzhi, in order to benefit his mother. On July 5, the third year of Shaosheng's reign (AD 1096), Chaoyun died of illness, and he wrote "Huizhou Recommend Chaoyun Shu" (Volume 62 of "Collected Works"). When his friend died, Su Shi also had to take care of himself to help him pass away. In mid-June of the first year of Jingguo's founding (1101 AD), Emperor Huizong of the Song Dynasty ordered his son Su to mourn the death of Su Song (Zirong) and write a "Recommendation of Su Zirong's Merits and Virtues" (Volume 62 of "Collected Works").
For people who have nothing to do with him, Su Shi also hopes to help them pass away. In March of the first year of Jingguo's founding (1101 AD), Emperor Huizong of the Song Dynasty built a water and land monastery in Qianzhou, recommending lonely souls and souls, and wrote "Recommendation of lonely souls and souls in the land and water monastery under the Dharma Tower of Qianzhou" (Volume 62 of "Collected Works") ). In mid-June, he held a water and land dojo in Jinshan and invited Mi Fu to participate. Mi Fu had a foot disease and could not go there, so he wrote a poem and sent it to Su Shi ("Baojin Yingguang Collection" Volume 2 "Dongpo layman went to Jinshan by water and land to call each other. He had a sore on his foot and couldn't go there, so he wrote this to send it").
According to Su Che's "Epitaph", on July 28, the first year of the founding of the Jingguo period by Emperor Huizong of the Song Dynasty (1101), Su Shi's fever turned serious. Before his death, he said to his three sons who were guarding his bedside: "I have done no evil in my life, and I will not fall down when I die. I will not cry to save myself." He seemed very confident about his future rebirth. But according to "Chronicles" it is said: "The general will belong to Wan, and he will leave first when he hears and observes. Lin knocked on his ears and said loudly: 'Don't forget the bright future!'" There is no shortage of things in the West, but there is no way to focus on it. Xiong said: "Mr. Gu has been practicing all day long, but now he needs to work hard."
Through the above discussion, we can draw a definite conclusion: Su Shi believed in the existence of the Western Pure Land World. Not only did he believe in it ideologically, but he also personally performed many Buddhist rituals for rebirth in the Pure Land. Some scholars say that Zen gave him an "illusory spiritual refuge" (6). In fact, it was Western Pure Land thought that truly gave Su Shi a place of refuge for his soul. In fact, Su Shi, Huang Tingjian and others all had extremely strong Pure Land thoughts, which also reflected the trend of the convergence of Zen, Buddhism and Pure Land in the early Northern Song Dynasty. This point is often ignored by researchers. I hope that through this article's discussion of Su Shi's Pure Land belief, researchers will pay attention to this issue.