Keqin is not only a Zen virtue, but also a master of Confucian classics, integrating Confucianism and Taoism. At that time, he was quite good at blogging. He himself said: "The old monk spent a long time in his life, taking part in knowledge, so poor that he studied various sects. Although he didn't get thorough knowledge, nine times out of ten he did. " It can be seen that he is quite proud of his erudition. In the basic Zen thought, Ke Qin attaches importance to the clarification of the basic purpose of understanding the mind and seeing the nature, and emphasizes that only by penetrating the source of the mind can we realize the conscious clarity of the true state of mind and body; At the same time, however, he did not overemphasize the Zen method of "not making statements", but paid attention to the guiding role of language and writing in the process of realizing the basic goal of being clear-minded and seeing nature. In his view, "without written language, how can (the heart) be understood?" Those who follow the old path, those who meet the path, are silent. [14] Perhaps it is for this reason that Keqin attached great importance to the case-solving study of ancient Zen morality, and on this basis, he formed a ten-volume book "Blue Eyes Record". But strictly speaking, The Record of Biyan can't be regarded as Keqin's work, because it was not written by Keqin, but compiled by his disciples according to his usual lecture records. Guan you has no party. The preface of Bi Yan Lu says:
When Mr. Wawu was in Chengdu, he told everyone to benefit from it, saying that he would live in Jiashan and Daolin after he was divided, and then he would be detained as an apprentice. All three situations should be mentioned. Although the language is different, the purpose is the same. Master recorded it. It's been 20 years, I haven't tasted it yet, and I still ask questions. [ 15]
"Zhao Puxu" also has the saying that "Zhao Puxing is a teacher (diligent), which is unheard of, and the Taoist and friends integrate the outline, stating its background and ending". [16] According to the general photo order, it was written in Jianjian Wushen (two years, 1 128), and in Xuanhe No.1 Company (seven years,1125); According to this, we can generally know that: First, The Record of Biyan was not written in one place at a time, covering the period from the fifth year of Chongning (1 106) to Zhaojue Temple (11-16). Secondly, The Record of Biyan was recorded and compiled by his master, but it was only a declaration of Keqin's change of propaganda, and no one ever questioned it after it was compiled. Third, it was compiled in the seventh year of Xuanhe at the latest, published as early as the second year of Jianjian, and seven or eight years before Keqin died. As for the title of "Blue Eye Record", it comes from a sentence by the Zen master in Tang Dynasty (805-88 1). Deng Chuanlu, Jingdezhen, Volume 15, Li Zhou Jia Shanshan Shanhui Zen Master: "Q: How is Jia? The teacher said, "The ape's back belongs to the green tree, and the bird's voice falls before Bi's eyes. "Jiashan is therefore nicknamed' Biyan'. Jiashan Lingquan Academy was founded in 1987 in the 11th year of Xian Tong, and was built by the Zen master of Shanshe.
The content of Biyan Lu is an interpretation of Ode to the Ancient Hundred Rules written by Zen Master Yunmen Zongxuedou, in order to enlighten students and gain insight into the Xuanmen. Re-display the old system of ancient fu, listing "case-solving" first, then "ancient fu", and adding "unsolved case" before "case-solving" in Blue Eyes Record; Add a small note to the listed word "solving the case" and call it "writing"; "Case-solving" was followed by "singing opera"; Then, the text of "Ancient Fu" is listed. There are also "writing words" in "Ancient Fu", followed by "commenting and singing". Each case consists of five parts: hanging, case (reasoning), writing, ode and singing. "pendulum" can be said to be the general program of solving crimes, which often points out the main points and keys of solving crimes, and its purpose is to attract the attention of disciples; Gongan (this rule) reproduces the original text and takes all the words and deeds of Zen; "Zhu Yu" is added to "Gong An (the Rules)" and "Fu in Ancient Times", which is a note, or a word, or a number, or ten numbers, that Ke Qin added between certain words to outline or attract people's special attention. The language is elegant and popular, and the form is extremely lively; "Singing" is the essence of Biyan Record, some of which are very long, and it is a positive interpretation of the Zen meaning of "solving the case" and "praising the ancient times".
Zhao Shan of Fenyang (947-1024) and A Hundred Stories of Ode to the Ancient are generally regarded as the initiators of Zen, which are not only quite accurate in case selection, but also elegant and poetic in language, so they enjoy a high reputation in Zen. Qin Weiyun said, "There are hundreds of cases of Snow Dou Song, and one case has been burned, so it is popular all over the world. He writes better, knows the case like the back of his hand, and he can only write when he is familiar with it. " Guan You, a non-partisan friend, also said: "Snow Dou's ode to ancient rules is an important explanation for learning Taoism in the jungle. In the meantime, take analogy theory or Confucian literature and history to invent this matter. " It can be seen that Fu Gu is based on the "case-solving" of Zen, but it must be "better at writing", not only familiar with "Confucian literature and history", but also familiar with "before writing". Therefore, it has a strong poetic tendency of Zen Buddhism, and with the spread of the ancient Buddhist ode, the Zen machine with clear mind and epiphany gradually melts into the mysterious and ethereal poetic realm. In fact, the Zen monks in the Song Dynasty gradually became literati, and the trend of "avoiding Zen" among literati husbands has a deep relationship with the Zen style of Zen itself. But the machine of Zen can be hidden in poetry, so it can also be eliminated and selected from the interpretation and understanding of poetry, so Cochin said: "Zen is just a detour;" Gu Gang received the payment. " [19] It should be the basic purpose of Ke Qin's writing "The Record of Biyan" to realize "Zen Machine" from "Ode to the Ancient" and finally lead to his own understanding. Although the theories of "detouring Zen" and "closing the case by money" are far less simple and light than those of early Zen, the original intention of "praising the ancient" and "painting the ancient" is still appropriate.
Judging from the development of Zen in the Song Dynasty, the occurrence of "brushwork Zen" and the appearance of "Blue Rock Record" have profound social and cultural background. As far as Zen itself is concerned, it is actually a response to the general situation that the scholar-officials in the Song Dynasty turned to Zen because they wanted to get rid of the entanglement of real politics, and it is a way of popularization and secularization of Zen itself. From the perspective of secular culture, the poeticization of Zen, especially its ethereal, bright, smart and quiet artistic conception, not only conforms to the mentality of scholars to "retreat from Zen", but also enlightens their poetic heart. Therefore, it can be said that the appearance of Biyanlu is the result of the interaction between social secular culture and Zen religious culture. Although Zen, such as Biyanlu, is of great value to the universality of Zen culture, and has also made important contributions to the development and maturity of China's ancient poetic theory, on the other hand, this literati and more refined Zen way is not necessarily conducive to the religious purpose of Zen itself. The sermon on the Zen forest records:
I heard in my heart: the method of teaching others is simple and important. At first, I didn't say anything. My predecessors never doubted it, and it is not easy to keep it. During the New Year's Eve (1017—1021), Xuedou (reappearance) used his talent to talk about erudition, change his beauty, and seek novelty and difference, following Fenyang (Zhao Shan) to praise the ancient times and win over contemporary scholars, thus changing the clan style. Sandwiched between propaganda (harmony) and politics (harmony), I understood and expressed my intention, and left it as "Biyan Collection" ... So freshmen cherish language and recite it at dusk, which is called learning, and no one understands it. Alas, the mind of the scholar is really bad! When Emperor Gaozong entered Fujian in the early days of Shao Dynasty, he saw that the scholars refused to return, and for a long time, they accumulated disadvantages, that is, breaking their boards, making their statements, and even dispersing their fans, helping them drown, eliminating their dramas and eliminating their evils. However, they were just right, and ji zi was a little aware of their mistakes and stopped appreciating them. However, if Buddha Ri (Emperor Gaozong) is unwise and far-sighted, taking advantage of the situation and trying to save the disadvantages of the last law, the power of the jungle will be gone!
According to the Zen master's view, the popularity of Blue-eyed Records has caused "the bad mind of scholars" and "the disadvantages of keeping the last law" to destroy its rigidity, which is a wise and decisive move, otherwise the Zen forest atmosphere will be greatly bad and "awesome". From the religious standpoint of Zen itself, the actual effect of the popularity of Zen Blue Eyes Record runs counter to its original intention. Especially after entering the school, people often memorize the sentences inside to "enlighten", ignoring the actual practice of their duties, and seeing nature clearly has become an oral debate. Xiling mentioned the direct cause of Gao Zong's destruction of the board in the preface to The Record of Biyan: "After the scholar entered the room, his words were quite different and he became suspicious, so he made an investigation. When the evil front was frustrated, he bowed and paid the money, saying,' I wrote in Biyan Collection, but I didn't get enlightenment'." (Great Wisdom) For fear of not knowing the root afterwards, he devoted himself to language in order to be quick, so he made a fire to save Sri Lanka from harm. "However, the emperor burned Bi Yanlu, but it was not a temporary emergency, but a long-standing and profound reason. In the sixth year of Shaoxing (1 136), when Emperor Gaozong lived in yunmen temple, there was news that Keqin died in Shu, and he burned incense, referring to Keqin's image and said, "This old monk has many mouths all his life and disturbed the jungle. Recently, I heard that he has moved to Shu and is happy for the peace of the world. " The so-called "disturbing the jungle all one's life" obviously contains the criticism of Ke Qin's compilation of the Record of Biyan.
However, Gao Zong's behavior of burning stereotyped writing in the end can not be regarded as disrespect or even betrayal to Ke Qin, but an expression of his own Zen concept. According to Gao Zong's understanding, the life of Zen only lies in "enlightenment", and "enlightenment" needs to be implemented in all the life practices of pedestrians. Religious feelings are not only expressed in language, but also in behavior practice. It not only violates the original spirit of Zen, but also leads to the end of Zen and even breaks the Buddhist caste. Therefore, although Gao Zong himself was good at praising the ancient times and drawing lessons from it, he made a fierce criticism of the atmosphere of studying ancient legal cases and paying attention to words. For example, "in the jungle recently, the ancient people's question and answer with strange words and strange languages as different reasons is completely untrue." Buddhists say, I'm afraid people won't. Even if there are obscure sayings, they will quote metaphors to make all beings realize. " [23] In Gao Zong's view, learning Zen must be based on "enlightenment". Although there are thousands of words, the Buddhas said that only people can feel their true feelings and show their true feelings. If they don't take enlightenment as the foundation, they will "learn more words, and make strange thoughts with words" [24] and "just seek knowledge and solve ancient cases", then [25] the wisdom of Zen comes from inner consciousness, and consciousness only lies in the clear heart. Therefore, if we seek Zen and wisdom in ancient cases, it is actually abandoning the roots and pursuing the end, which is contrary to Buddhism and has lost the heart of our ancestors. The jungle was infected by this atmosphere. Although full of words, but lost the purpose of Zen. So the emperor said:
In modern times, English learners tend to be aggressive, speak fast, take nonsense as the vertical and horizontal direction, and drink indiscriminately as the purpose. A slap in the face, like Shi Huo, like lightning, unexpected, ha ha laugh, which means that the machine is handsome and fast, and does not fall to the roots. I don't know if the industry knows how to lie to the eyes. Isn't it someone else's fault? [26]
This criticism of "the stream of learning languages in modern times" can be described as anodyne and vague, from which we can understand the deep-seated reasons why he set fire to Biyanlu.
Although Emperor Gaozong burned down the rigidity of Biyan Lu, the influence of this book has not actually disappeared. It is still the fashion of the times to integrate Zen into poetry, and various Buddhist sects are gradually merging. The Record of Biyan embodies the painstaking efforts of two masters, Xue Dou's reappearance and Yuan Wu Keqin, and is an exact proof of their true colors. The scene of studying in the jungle in the past and developing the power of the soul will naturally arouse people's infinite admiration and endless nostalgia. Therefore, in the fourth year of Dade in Yuan Dynasty (1300), Zhang Qian (Ming Yuan) began. [27] The reprint of this book is indeed a great event. At that time, everyone expressed enthusiasm and praised it as "the revival of ancestors." I hope it will have great merit in the enlightenment of all beings. "Let people with great wisdom have a look, open their hearts, and make a place without doubt. How small! " [28] From the "case-solving" of the editing, publication, destruction and reprint of Blue Eye Record, we can know that in the Southern Song Dynasty, the development of Ci Zen has reached a quite mature stage, and the literati, poetry Zen and Zen thoughts of monks have fully penetrated into the secular cultural form, resulting in an increasingly close relationship between Zen monks and literati husbands. Accompanied by this, on the one hand, the religious idea of Zen spread widely to the secular world, won the general sympathy of the intellectual class, and realized the new integration of different cultural horizons, thus making the religious function of Zen "escape" from its original field in a sense, showing stronger social and cultural integration ability; But because of this, Zen is changing other secular or religious cultural forms and changing itself. In a sense, the change of patriarchal ethos seems to imply the crisis of Zen itself as a religious form. Rooted in his own Zen thought, Gai has a profound insight into the survival crisis behind the prosperity of Zen Buddhism. His fierce criticism of Zen Buddhism in words, his severe criticism of the current atmosphere and the final burning of Biyan Record are actually rooted in this strong sense of hardship, which is an outstanding effort to change the Zen atmosphere, return it to the purpose of enlightenment and return it to real life practice. But in fact, Biyan Lu was born in response to the trend of the times, and it also played an important role in the comprehensive integration of religion and secular culture. Even the wise decision of Emperor Gaozong could not stop the surging ideological trend of that era on his own. After the second edition of Bi Yan Lu, its influence is still huge and far-reaching, and imitators are common. His famous work "Yuan Ren Lun Empty Valley Collection" is a comment on the Qing Dynasty's "Ancient Baigui Fu". Wan Song's "Congrong An Lu" is a comment on Tiantong Zhengjue's "Gu Baigui Fu". Wait a minute.