-A glimpse of monk Xu Yun's Zen system of "seeing the head" and its modern significance
Wei Jianzhong
Abstract: Monk Xu Yun is a master of modern Zen in China. On the basis of inheriting the thought of talking about Zen since the Southern Song Dynasty and combining with the roots of modern people, he explained in great detail what is talking about, how to talk about it and how to get suspicious, and formed a set of Zen system suitable for modern people to practice Zen, which has important guiding significance for modern people to learn how to return to the origin of life from "outlook" and thus achieve the freedom of life.
Keywords: virtual cloud monk; Look at the text; Doubt; return
Monk Xu Yun (1840—— 1959) was a Zen master in modern times. In the history of Buddhism in China, he is a monk who strictly abides by precepts, integrates various sects and serves as a link between the past and the future. He is considered to have inherited the five dharma veins again, thus reviving Zen Buddhism, which had declined for 300 years. His Zen method is comprehensive, combining tradition with modernity, and taking advantage of the trend. According to the foundation of modern people, he integrated and developed the traditional Zen method, and made a comprehensive and detailed explanation of "flower-watching Zen", which has important guiding significance for modern people to learn how to return to the origin of life from "seeing" [1], so as to achieve the freedom of life. Based on the existing data, with modern life as the background and modern philosophy, this paper discusses monk Xu Yun's "seeing the head" meditation system to show the subtlety and practical significance of monk Xu Yun's meditation method.
First, the theoretical basis of "that is, the mind is the Buddha" and "that is, the Tao without mind"
The Zen method of Xu Yun's "talking" originated from the "talking Zen" of Dahui Gaozong in the Song Dynasty. On the basis of Emperor Gaozong and his ancestors, according to his own experience and the foundation of modern sentient beings, he elaborated the Zen method of "reading stories" in detail. As far as its theoretical basis is concerned, it is the consistent theme of "the mind is the Buddha, and the mind is the Tao" [2], which began with Huineng, the sixth ancestor, and was further developed by Hongzhou Zen and Lin Ji Zen. Let's take a look at how monk Xu Yun expounded this theme.
Monk Xu Yun believes that "to strive to be a Taoist, we must first have a solid confidence." "Faith is the mother of virtue and virtue. Without confidence, you can't do anything well. We have to live and die, especially with strong confidence. " [[3]] So what is this firm confidence? "Buddha said that all beings on the earth have wisdom and virtue, because they are obsessed with delusion and cannot be proved; He also talked about various ways to treat heart disease in all beings. We must believe that the Buddhist language is not empty, and all living beings can become Buddhas. " [[4]] That is to say, we must firmly believe what the Buddha said, that all living beings can become Buddhas, and that they are Buddhas themselves, so don't go outside to ask for Buddha. Xu Yun, a monk, stressed, "I am a Buddha with this heart, so there is nothing to do, and each has its own ready-made." Saying it's a certificate is a magic word. [[5]] "This pure self-nature, smooth and pollution-free, is a ready-made Buddha." [6] Xu Yun, a monk, repeatedly emphasized here that "the heart is the Buddha" and asked people to establish confidence and firmly believe that this invisible heart, which shows all objects and transcends all objects, is originally the Buddha, and all audio-visual words and deeds are its role. As long as people don't stick to what they see, hear, say and move, this heart that can see, listen, speak and move is already free. Monk Xu Yun thinks that all beings are equal to Buddha, and there is no difference. "Heart is Buddha, Buddha is consciousness. This consciousness is equal to Buddha, and there is no difference. Nothing, can't be undocumented; The spirit is full of virtue, the constant sand is used skillfully, and the certificate is not empty. "[[7]] This is essential. From the perspective of phenomena, there is a great difference between Buddha and sentient beings. The reason for this difference is that "you and I cling to each other, seek outward, cling to delusion, and are inseparable." From the beginning, we were born and died, ignorant and worried, getting thicker and thicker. At first, I didn't know I was a Buddha. Even if I knew, I wouldn't accept it. I can't be the host. Without the courage of a strong man to break his wrist, I have been living in delusion. "[[8]] Here, monk Xu Yun analyzed in detail the reasons for the loss of all sentient beings, pointing out that all sentient beings are living in delusion and persistence, so they can't escape.
So how can we turn mystery into enlightenment? Monk Xu Yun believes that "it is not difficult to practice, but you can let go of 10,000 reasons, and you can learn both people and dharma, and all sides are empty. Just do it in a down-to-earth manner. " [[9]] That is to say, we should do "unintentional" kung fu, get rid of all persistence with the spirit of Prajna, get rid of all artificial hearts, climbing hearts, persistent hearts, parting hearts, let go of fate and realize nature. Monk Xu Yun said: "I only care about everything, that is, I really maintain it." [[ 10]] "Among the four statues, if the heart is as cold as ice, only mentioning words, regardless of his life experience, enlightenment and ignorance in this world, sweeping away these distractions and taking care of doubts and feelings is continuous, clear, without ups and downs, empty and stubborn." 【 [1 1] 】 It can be seen that the "unintentional" that the virtual cloud monk refers to is not as unconscious as a hard stone, but refers to the psychological state of knowing everything and dreaming about the internal and external environment on the premise that the subject's mind is clear.
Second, emphasize the prerequisite for doing Taoist meditation.
Zen is not an idea, but an experience of enlightenment and a presentation of local scenery. The purpose of the Zen master is not to convey an understanding of Zen to the scholars, but to "communicate with the heart", so that the scholars can directly awaken to the nature that is no different from the Zen master. But for ordinary beings, Zen master's "heart-to-heart communication" is unacceptable. Therefore, the Zen master had to resort to all convenient methods to help the scholars realize, so the Zen master left a lot of information in history. In modern Buddhism, Zen Buddhism has been plagued by long-term disadvantages, and scholars are confused in reasoning, blindly practicing and practicing, and the Buddhist sects are weak. Seeing this, Monk Kongyun particularly emphasized the preconditions for running Zen and corrected the scholars' mistakes and opinions.
Monk Xu Yun talked about the preconditions of the runway from four aspects, that is, being convinced of cause and effect, strictly observing the precepts, strengthening confidence and deciding to take the door. He said: "whoever wants to work hard on the road must first believe in cause and effect." If he doesn't believe in cause and effect, he will make a move. Don't say that Tao is unsuccessful, the three are essential. " [[ 12]] The law of cause and effect is an irrefutable law, which is especially important for those who work hard at Tao. Therefore, both Xu Yun and Shang have a strong heart, with special emphasis on this point. As for the precepts, monk Xu Yun said, "First of all, we must keep the precepts. Discipline is the foundation of supreme bodhi. Because of abstinence, one can be born wise. If you don't keep the precepts, it will be useless. " [[ 13]] Monk Xu Yun himself is a strict monk who attaches great importance to keeping precepts. Monk Xu Yun also said that if you want to do Taoism hard, you must first have solid confidence. No matter what you do without self-confidence, you can't do it well. Once you have confidence, you should choose a method to practice, not sooner or later. Whether you are chanting Buddha, holding a mantra or participating in meditation, you must choose a method, persevere and eventually achieve something. Monk Xu Yun talked about the preconditions of the runway from these four aspects, which shows that he attaches great importance to the preparation of resources for meditation and enlightenment, which is very enlightening to modern Zen scholars.
The above empty cloud monk is the premise of running Taoism from the macro level. On the micro level, when talking about the preconditions of participating in Zen, he pointed out: "The purpose of participating in Zen is to get rid of self-pollution and see the true nature. Pollution is delusion and persistence, and self-nature is the wisdom and virtue of Tathagata, which is shared by all Buddha beings. " [[ 14]] Therefore, the premise of participating in meditation is "free from delusion", that is, "let go of everything and you will never be born." For this prerequisite, monk Xu Yun gave a very detailed explanation. He said:
"Let go of everything and never have a thought" is the premise of meditation. Now that we know, what should we do? Those who go to the top will never rest until there is no life, which proves that Bodhi has no recovery. Secondly, I divide things by reason, knowing that self-purity, worrying about Bodhi, life and death nirvana are all pseudonyms, which have nothing to do with my self-nature, and everything is a dream bubble. My four-color body, such as mountains and rivers, ups and downs in my self, such as floating in the sea, does not interfere with the ontology, and should not rise and fall with the birth and death of all illusions. Once put down, put down everything, put down forever, this is called Wanyuan put down. Fate has been put down, delusion has disappeared, we can not stand separation, persistent and far away. At this point, we are not yet born, our nature is bright, and all of us are exposed. Even if you have the conditions to participate in meditation, you can only distinguish yourself if you work hard and really study.
[[ 15]]
Here, monk Xu Yun pointed out that for most meditation practitioners, it is necessary to divide things by reason, know that the nature is pure, and worry about Bodhi as elusive as a dream bubble, in order to truly let go of fate and achieve the realm of immortality. On this basis, we will study hard and really study, and then we will see nature clearly.
Third, the meditation method of "watching dialogue"
To put it simply, the so-called conversation is to extract some words such as "nothing" and "three pounds of numbness" from the typical accidental sentences of ancient Zen masters, so as to sweep away all feelings and intentions and achieve the purpose of "unintentional" enlightenment. At this point, the meditator understood his own nature and returned to the origin of life.
The saying "Who is chanting Buddha" has a long history. In Ming and Qing dynasties and modern times, Zen mainly adopted the saying "Who is chanting Buddha". Although the method is simple, there are many problems. Monk Xu Yun pointed out: "Why do modern people talk too much and few people understand?" ? This is because modern people are not as deeply rooted as the ancients, and scholars have not figured out the logic of meditation. [[ 16]] Therefore, Mr. Xu Yun explained the methods of stopping talking in a very detailed and systematic way, further enriching and perfecting the contents and methods of stopping talking.
(A) laid hands on him-know both sides
First of all, we should understand how to start a meditation-know the subject and object, and realize that the observer will never be the observed, and the observer and the object are different. The observer is the master, never moving, and the observed is the guest, coming and going, never stopping. Monk Xu Yun explained this problem with the word "guest dust" mentioned by the venerable Dignā ga in the Shurangama Sutra. He pointed out: "guest dust is delusion, and subject space is self-nature;" The owner of the permanent residence does not come or go with the guests, which means the self-nature of the permanent residence. It will not come and go with the illusion. " [[ 17]] When an economist understands "subject" and "object", he will naturally remember that his nature is master and he will not follow delusion, so he has obtained certain qualifications on the road of hard work. This is very important for people who stop to study, because the essence of Zen is to make readers realize their true self and return to the source of life. This true self is the master, and all the delusions that come and go are just passers-by Understand, you don't have to be afraid of delusions and deliberately suppress them.
Monk Xu Yun said, "Everyone is afraid of delusion, and it is extremely difficult to surrender delusion. I tell you, don't be afraid of delusion, and don't bother to surrender. As long as you recognize the delusion, don't be persistent, don't drive away, or don't continue, you will be delusional. The so-called' jumping up is feeling, feeling is jumping away'. If you can use delusion to do kung fu, where does this delusion start? Delusion of empty body without self-nature, that is, to restore my self-nature and purify Buddhism from self-nature, that is, before this. [[ 18]] It can be seen that recognizing delusion as a guest is an effort to stop meditation, and once delusion is recognized, a hero who can recognize it appears, because as long as there is an object, there must be a subject, delusion is a guest, and delusion is a master. In fact, it is not difficult to identify delusions in a short time, but it is difficult to identify delusions continuously, because people basically agree with delusions, or. The real owner is not at home, and people's source of life is cut off. Therefore, it is a long-term process for delusion to give up the status of master, return to its own guest status and invite the real master out, so it is necessary to make persistent efforts, meditate and not talk.
(b) Stop and stop.
The uniqueness of Zen is that it "points directly at people's hearts and regards nature as Buddha", transcends all words and theories, and directly reflects the emptiness in the present quantity, such as the peace of mind of the founder of Buddhism and the solipsism of the six ancestors Huineng. As long as it is directly accepted, there is no way to read words. Later, grandpa found that people's hearts are not ancient, stealing hearts, and they can't be firm and persistent. Therefore, they put forward the meditation method of observing conversation, which was improved by ancestors in previous dynasties. In modern times, people's understanding of conversation is unclear, the effect is not good, and talents cannot be produced. Therefore, monk Xu Yun reinterpreted what to stop and how to look at it. He said:
What do you mean, talking is talking, and there is a beginning before talking. If "Amitabha" is a sentence, it will stop before reading it. The so-called stop is an idea before birth; It's a story ending from an idea. When this concept is not born, it is called no birth; Don't lift, faint, don't move, fail, this is called immortality. For a long time, simply speaking, the concept of "immortality" is called watching over or taking care of women. [[ 19]]
In fact, conversation is thought, and the head before reading is heart. Frankly speaking, I stopped before I was born. From this, you and I know that talking is examining the heart, and the true colors of parents before birth are the heart, and seeing the true colors of parents before birth is examining the heart. Sex is the heart, and "anti-smell self-nature" means looking at the heart. "A round photo is a net sensation", and the net sensation is the heart, and the photo is also a view. Heart is Buddha, chanting Buddha means observing Buddha, and observing Buddha means observing heart. So "looking at a woman" or "looking at who the Buddha is" means looking at the mind, looking at the self-mind, and looking at the self-nature Buddha [[20]].
Monk Xu Yun pointed out that stopping is the original intention before speaking, and this immortal original intention is to look at stopping, which means to look at your heart, that is, to realize that there is no life at the moment when your thoughts don't climb up. An idea exists because it has a space as a background, and there is always a small gap between one idea and another. Ordinary people often only pay attention to one idea after another and ignore the gap between them. Once we observe the mind according to this method of "looking at the topic", we will see the gap, keep looking, and finally we will see the mind clearly and return to the source of life. Monk Xu Yun also explained the Zen method of stopping with the help of the idea of knowing only. He said:
Therefore, today we are going to use this sentence (King Kong Bao Jian) to kill those robbers, so that eight influences can be turned into mirror wisdom, seven influences into equal wisdom, the sixth sense into wonderful observation wisdom, and the first five influences into wisdom. But the most important thing is to turn the sixth knowledge and the seventh knowledge over first, because it has a leading role. Its advantage is that goodness can be measured separately. Now that you are writing poetry and seeing the light in the sky, these two kinds of knowledge are at work. Today, we want to use this sentence to illustrate the difference between knowledge and wisdom, and to measure whether people's hearts are equal wisdom. This is called turning knowledge into wisdom and sanctifying everything. [[2 1]]
This shows that the sixth knowledge and the seventh knowledge can be transformed by watching the dialogue, so that the sixth separated knowledge can be transformed into wonderful observation wisdom, and the seventh unknown knowledge can be transformed into equal wisdom, thus making the world sacred. It can be said that talking (thinking) is our ignorance. To read the dialogue thoroughly is to break the six unknown fundamental ignorance that parents have born to dominate the body, and finally be clear-headed. Meditation method can not be mastered overnight, and it needs to be gradual and persistent. Monk Xu Yun pointed out: "As for the beginning and the end, if you really study hard, what is the beginning and the end? This is the case. If you are ruthless, you have to chase after your ears. It is difficult to draw a conclusion without starting from the end of the speech. It's hard to prove that you don't have a heart if you don't work hard from the heart. Therefore, although the five ancestors of Huangmei praised the "nothing" of the six ancestors, they still praised the "total wipe" of Xiuzu. Although the sixth ancestor is' good', he only married Li Genren, and this kind of person is in trouble. " [[22]] Monk Xu Yun emphasized here that the method of hard training for beginners needs to be continuous and persistent, which is intentional and unintentional.
(3) How to get suspicious
It is very important to look at the sense of doubt in Zen, which is a crutch to help the meditators learn internally and transcend their mental consciousness. There is a saying that "a little doubt and a little understanding, a big doubt and a big realization, no doubt not understanding." Aiming at the problem that an economist can't be suspicious, the virtual cloud monk said:
What is doubt? If you ask who is chanting Buddha? If you read with your mouth and your mouth is still there when you sleep, why not read? If you read with your heart, what is your heart like? But I can't find it anywhere. Therefore, if you don't understand, you will launch a slight question about "who", but don't be coarse, the finer the better. Just take care of this doubt anytime and anywhere, and always look at it like running water without giving birth to second thoughts. [[23]]
The method of doubt explained by monk Xu Yun is to use doubt, one of the five poisons of human beings, to fight poison with poison, to gather the attention of Zen participants with the word "who", to stop worrying about the past and the future, to live in the present and to study the essence of the Middle Way and Buddhism. Suddenly, before and after the break, the doubts were completely released, and it suddenly dawned on me that the original face and local scenery. From then on, I was happy. Monk Xu Yun's suspicious way of speaking is the so-called Treasure Mirror of King Kong in Zen, which can kill delusion and save dharma body.
Monk Xu Yun also explained the "suspicious process" in great detail. He said:
The word "who is chanting Buddha" focuses on the word "who", and the other three words are just exaggerations. For example, who is wearing clothes, who is eating, who is peeing, who knows, who can feel, no matter who lives, who sits, who lies, the word "who" is the most suspicious. Don't think much, so the word "who" is really a wonderful way to meditate. However, it is not a question of who is chanting the Buddha's name, nor is it a question of who is chanting the Buddha's name. [[24]]
The doubts of the first time people are very thick, intermittent, deja vu, born, not doubts, just an idea; Gradually, madness is closed and thoughts are restrained. This is called participation. Gradually, I learned kung fu and stopped doubting myself. I don't feel like I'm sitting anywhere, and I don't know that there is a material and spiritual world. It's just a reflection. It's called being suspicious. In fact, it was not hard work at first, but wishful thinking. Later, when I really studied hard, I really doubted it. [[25]]
As can be seen from the above, doubt is a process, from no doubt to no doubt but self-doubt, which requires repeated training. As long as you pay attention to the subject who can read like a cat catching a mouse, focus on the source of chanting Buddha, ask "who is chanting Buddha" with suspicion, and keep looking into the fairy, you will be fully enlightened. We have noticed that Xu Yun's Zen method of "looking at the head" is not like the ancients, but looking at the head, that is, looking at the gap of ideas, so that ideas naturally break away from stickiness and bondage and return to calm. This kind of attentive observation of the concept gap can finally make the meditator realize that delusion is asexual and the five connotations are empty, thus returning to the origin of life.
(4) The four stages of "seeing dialogue" and their coping styles.
This is a long process, not an easy thing, and there will be some twists and turns and difficulties. So there are many precautions in the process of parking. Monk Xu Yun showed the four stages in the stopping process and the treatment methods in detail. He said:
The above four realms are all diseases. I will give you the right medicine today. First, just like people who miss the dialogue and have delusions, you still have to look at the word "Who is chanting Buddha". When you see illusions that are too vague to forget, look at where you remember them. When you can't remember them, there is no life. You see, reading is lifeless. It's a matter of name and reality. Secondly, with regard to the persistent "Who is chanting Buddha", people who are conscientious at the end of the sentence and take the law of life and death as their responsibility can also follow the above meaning, that is, they can see an inanimate thought in the place where they are chanting Buddha. The third is about people who meet any realm without thinking, and you only take care of the conversation. You are not born without thinking. The Buddha comes to the Buddha to cut, and the devil comes to cut, ignoring him. There is nothing wrong with nature, and it is not evil. Fourth, the ancients said that "all laws belong to one, and where does one return?" They rested the delusional people, sobered up and relaxed, and then walked away. These are the teachings of Dungan people in the last French period. In fact, when the disciples took the door, our teacher Sakyamuni Buddha sent flowers at the Lingshan meeting and taught others to tell them. The ancestors of past dynasties only conveyed their hearts, pointed to people's hearts, saw Buddha's nature, did not fall into class, and their practice certificates were not false. In short, there is no way to get it, and there is no way to repair it. Now, there is no reason to be wrong. [[26]]
Monk Xu Yun explained clearly the four stages of the method of "seeing the head" in Zen and the method of treating the head. The first stage is mainly aimed at people who practice meditation for the first time. At this time, we should persistently recite the words "Who is chanting Buddha" until we are in a daze and can't forget the word "Who". In the second stage, I am obsessed with "Who is chanting Buddha". Although my mind is concentrated, I am caught in the end of the life and death field. At this time, I should stop thinking, but I should see that this place of thinking was originally lifeless, that is, it returned to the source of my heart; In the third stage, the idea is that there is no life (regardless of subject and object), and people who meet some strange realms get all kinds of silence and happiness. At this time, they should manage this conversation well. Before it was born, they would ignore it and stick to evil. The fourth stage is for those who have rested from paranoia, have a clear and relaxed mind and are comfortable in body and mind. At this time, like the ancients, they will participate in the "unification of all laws and where to go" and break through the fundamental ignorance until they stand on the top of a high mountain and walk on the deep seabed, free and unrestrained.
Fourthly, the modern significance of monk Xu Yun's Zen method of "reading stories".
In modern society, the rapid development of science and technology has brought great convenience to human life, and people's lives have become more and more convenient. In terms of life content, it is greatly influenced by scientific and technological civilization, but we also see that although material civilization and scientific and technological civilization are more and more developed, social problems are still emerging one after another, and people's spirit has not been truly entrusted and truly settled. One of the most important reasons is that there is no good coordination between the development of scientific and technological civilization and the development of religious civilization. Without grasping both hands, both hands should be hard and one hand hard and the other soft. People pay too much attention to the external world, external objects and material things, but ignore our inner home and the return of our real source of life. The core part of religious civilization is to find spiritual home, find the liberation of life and return to the origin of life.
Especially, modern society is a highly information-based society. People are exposed to a lot of information from work, study and life every day, and their brains are running rapidly. People simply live in their own thoughts, have forgotten their own bodies, and their bodies and minds are seriously separated! Thought tries to manipulate everything, and it becomes the sole master of the kingdom of life, but the body doesn't want to forget, it will rise up and resist, and it will disturb people's normal life in the form of various diseases. In modern people's life, logical thinking occupies the mainstream position. Facing a lot of information and thinking a lot of questions every day, my mind is always chattering. This disorder has exhausted the energy of modern people's life, created endless troubles, and made people unable to appreciate the happiness and relaxation of life. The more people think, the less contact they have with their bodies. Therefore, it is very important to let go of the artificial heart and make the body and mind harmonious. When the mind looks back at itself and the body and mind are integrated, the body will miraculously be full of energy and vitality. Zen culture emphasizes the return of soul, looking back at itself and not getting lost in conceptual thinking.
A large number of philosophical classics are talking about noumenon, humanity and the meaning of life. Although these thoughts help people to understand the situation of human nature, they can't bring people's hearts to the place where the essence lies, let people see their true colors clearly, and let people return to the origin of life. The essence of life is always facing the people on the other side. The more civilized modern people are, the farther away they are from the source of their own lives, and their souls wander about in external fame and fortune, unable to find their way home. Therefore, it can be said that the mental distress of modern people has surpassed that of any previous era, and it is an important topic for modern society to return to the origin of life and know their own essence.
We found an ancient and fundamental regression method from monk Xu Yun's "seeing the head" meditation, that is, the method of intuitive mind and intuitive life. This intuition is not a concept or experience, but an experience of oneself, which is a turning point of people in themselves and a return to innocence. Monk Xu Yun repeatedly stressed that "seeing stories" in meditation is to observe the mind and make people return to their self-nature, so people come to their own source of life. Monk Xu Yun explained the road of the source of life in great detail, which can help people get rid of mystery, not cling to or presuppose anything, not draw the ground as a prison, not bind themselves in a cocoon, follow the old rules and "see" with clear eyes. When infinite patience presents the clearest "appearance", both value judgment and metaphysics stagnate, and the pure face of life appears, leading to a clean world beyond all binary opposites. This is the essence of life. This is a philosophy of "seeing", which can help people return to life itself. However, the reflection of general philosophy can't pass through the secular curtain, and only pure "looking" can find a new road and lead us to the original realm, clean place and the source of life. [[27]]
Under the action of reason, the consciousness, often called "self", is ready to act at any time. This ego likes to think and calculate with itself as the center, analyze with me as the center, cling to me and my things, distinguish right from wrong and distinguish ownership. Always observe and compare each other with my colored glasses. In this way, you can't see the truth and the whole, only see the part and the fur and regard it as the whole and the truth, and brazenly say that this is your true self. At that moment, people have slipped away from the essence of things. Therefore, the rationality and language of employing people can't see the true colors of people and the essence of things. People will only get farther and farther away from the source of their own lives, and even become strangers in different places and forget the way home.
Only by disconnecting thoughts from words can people see their true selves and show their true source. Only in this way can the protagonist who exists as a whole appear. He is the subject that makes people act and think. It is not the ego that thinks, but the hero that makes people act. He should be able to feel his movement, move with him, love with him, create, study, work and sing with him, so there will be no obstacles, only freedom and freedom.
To look at a woman is to hang her in my heart, and my whole body and mind are focused on her. If you can integrate with the conversation in this way, all separated functions and distractions will disappear, and now you can directly realize your true colors. At that time, the five aggregates were empty, everything was one, and there was emptiness. Moreover, in daily life, we can also look at the topic and constantly turn our attention to the topic, then the protagonist is located in the center of Zen, so we will not waver directly in the face of any situation. In my heart, only one woman is obviously moved, so I will not be dominated by my own feelings, delusions, distinctions and comparisons, and I will not be sad or angry because of the other person's injury. In this way, daily life becomes peaceful and happy. Of course, the ultimate goal is to see through the conversation. If you see through the conversation, you will know your true self, return to the origin of life, and the goal of life will become obvious. No matter where you are, you won't worry about the future because you stand at this moment. You can live completely in the present, independent of the universe. Since then, you have lived in this world, not belonging to this world. You haven't eaten a grain of rice all day and haven't taken a step on the road all day.