Chapter 10: Meditation Essence – Zen – Water Cut Wood

Zen is a kind of inner world that is difficult to express. Subjective experience, only those who experience it will understand that for people who have no experience, if they want to explain and explain through language, words, and thinking, it is still like a blind person, a duck, and a duck, as the average person says. “If people are acquainted with water, they will know themselves.” We introduce the content of Zen, and can only use the way of clouding the moon to explain the moon to the moon, and can not directly point out what the moon is. Today, I will introduce you to the contents and phenomena of Zen with eight subtopics.

  Zen is a universal existence

  Since Zen is an intrinsic experience that cannot describe the explanation, it is not a physical or tangible phenomenon, but it may also be a phenomenon that all things can be touched, discovered or felt by you, that is, if you do not experience Zen, say Nothing is, if you have already experienced Zen, it is everywhere, and it’s all over the place.

  The so-called universal existence is the existence of each independent and individual fact of the universe. For example, you are not me, people are not cows, water is not fire, east is not west, no up. Moreover, if you go deep into the subtle analysis of each individual, there are more and more independent individual phenomena. The term in Dharma is called the law or the laws. Each method has its boundaries, definitions and characteristics. For a person who already has meditation experience, in the face of the phenomenon of various laws, he will be clear, clear and clear, clear at a glance, and neatly tidy, and those are true reflections. This can be proved from the quotations of the founders:

  I. Kyuh-Feng Zang Mi (AD 780- 841) Zen Master Yun: “The mirror is bright and the image is very poor, and the heart is clean and magical. The imagery is solemn in Buddhism, and the supernatural power teaches sentient beings.”

  The meaning of this passage is that the person after the realization is very calm. If there is no trace of water, like a mirror with no fiber dust, he can reflect all the scenery and it is not bad, so-called honest entertainment. It is because there is nothing in the heart, nothing, openness, openness, clarity, and absolute objectivity, so it can handle the right things for everything. The thousands of phenomena that appear in his heart, regardless of beauty, ugliness, goodness and evil, gloom, and lack of glory, are nothing but the solemnity of the Buddha. There is no limit to all beings, but you can still be innocent, because it is called the magical use of magic.

  2. Li Wei asked Yao Shanwei (7:45 – 8 28): “How is the Tao?” Shi Yan said: “The cloud is in the sky, the water is in the bottle.”

  The meaning of this passage is that one day, a Han Yu student, Li Wei, was also a university teacher. He went to visit the Zen Master and asked: “What is the Tao?” Because the Tao is in Chinese Confucianism, Taoism, and the Chinese Hundreds of families have their own definitions. Generally speaking, “the metaphysical way is the same as the metaphysical.” Lao Tzu said: “The road is very good.” It is a non-specific thing but a concept of abstraction. Even an unpredictable existence. Of course, Li Wei also knows that the Taoist dialect refers to Bodhi. It is not only the idea and method of spiritual practice, but also the experience of the practice. See how the sorghum of this enlightenment answers the meaning of the Tao. The answer of the Zen master is very simple: it is a cloud in the sky, it is water in the bottle, the same thing, there are different phenomena, clear and clear, and there is no confusion. Water can turn into a cloud, and clouds can turn into water, but in the bottle is water, and in the sky is clouds. It seems that the same person, in different occasions, has different identities. It should be very clear that this is the “Tao”. It is not necessary to think of the meaning of the Tao as so profound and inconceivable. This is the world that Zen’s position has seen.

  Hongzhi Zhengjue (一九九——1157) Cloud: “There is no trace, it is ready to go.”

  The meaning of these two sentences is that the state of mind after enlightenment can clearly see any difference between things and all phenomena. One is not two, three is not one, but it is not due to the intricacies of phenomena. Fang inch lost direction. Therefore, it is readily available everywhere. It can be called it. It can be called a Buddha. It can be called anything. That is the realization of Zen.

  Zen is the unity of inside and outside

  This so-called internal and external unity is the harmony of the whole. There are three steps in this: First, when you are meditation or massage, the so-called guidance of the Taoist, the posture movement of Indian yoga can make the body’s air flow smooth, and feel the ease and peace of mind and body. Second, using meditation or meditation, prayer, etc., can make us experience the external environment and the inner mind, one is the same, this is the so-called realm of heaven and man. Third, using the meditation of meditation, focusing on the focus of the practice method, gradually making the former thought and the original form unchanged, without any distracting thoughts, that is, the setting is fixed in one place or one thought, then it becomes internal Unity.

  If a Zen master is in contact with the outside world in his daily life, the level of his performance should be the unity of inside and outside. This is also the reason why many religious and philosophers think of the “Tao” experience, regardless of the Western or Eastern, although the interpretation is different, and the content of the experience should be the same reason. In fact, from the standpoint of Zen, its level is profound. That is because the unity of mind and the level that even “unification” must transcend, not the language can express, the argument is not necessary, now three Examples are as follows:

  First, someone asked the stone to move to the house (70-70-70): “How is it to the West?” Stone answered: “Ask for the column.”

  The so-called “Western Italian” refers to the first ancestor of the Zen Buddhism, from the east of India, to teach Zen, so what is the meaning of the biography? What is Zen? Can you explain? Can you let us see it? In general common sense, knowing that Zen is the mind, you need to be impressed with your heart, you can’t express your words with words and any phenomena, but the stone master asked him to ask open-pit wooden stakes or open-air stone pillars, no matter whether the piles or the stone pillars are biological. It is impossible to give you any answers. But in the view of a Zen master after the realization, the inner experience is the external environment. The ruthless wooden stakes and stone pillars, and the inner heart, the self-contained Buddha, the Dharma from India, and the stone masters in front of you are all equal, one is no different, so you have to ask me about the stone, it is better to ask Wooden piles and stone pillars are just fine.

  Second, a group of people asked Niu Tau Hui Zhong (6.82 – 769): “Are that Buddha’s heart?” The teacher said: “The wall is rubble.” He asked: “There is no temperament, but also a statement? “The teacher said: “He said very often, there is no interval.”

  The meaning of this passage. It is believed that the Buddha’s heart must be in the sentient beings of all sentient beings, and that it is self-sufficient, no chaos, and pure, that is, great wisdom and compassion. However, from the standpoint of the Zen Buddhism, understanding the Buddha’s heart, not from the theoretical explanation, but from the point of view of the unity of the heart and the outside world. So the legislation is the wall, that is, broken bricks or broken tiles. The monk is still puzzled; then he asks: “Like these inanimate creatures, there are also the true or pure self of the Buddha. Isn’t it just like the Buddha, then do they know how to speak for all beings?” The Zen teacher’s answer is affirmative. “These are not biological, not only, but also very active, enthusiastic, and positive. Often said, from no interruption.” This is more free and easy than the Buddhist views in common sense. Because when the Buddha became a Taoist, he discovered all the beings, and all had the wisdom and fortune of the Buddha. But from the perspective of the Zen master, not only the sentient beings, but also the movements, plants, minerals, all phenomena, all with the Buddha. body. This is the unified experience inside and outside. As long as there are Buddhas in the heart, the law outside the heart, nothing is not a Buddha.

  Third, there is a question about the price of Dongshan (80-86-86): “How is it a Buddha?” Teacher: “Ma Sanjin.” Q: “How is it a Buddha?” The teacher said: “Dry. “

  These two public cases are very famous in the history of Zen, and different people have different interpretations of it. Buddhists of political parties will not regard ruthless plants as Buddhas, and it is even more impossible to describe them with dry stools. However, through the perspectives of internal and external reunification, universal equality, and common law, we can understand Dongshan. The Buddha that the Zen Master saw was true. In other words, the Fa is the Buddha and everywhere is the Buddha. As for whether such a Buddha is a body or an infinite body? In fact, there is no difference between being a Buddha and being a Buddha everywhere. There is no difference in unity. There is no question of Buddhism and non-Buddha.

  Zen is the inner freedom

  As I said before, the experience of meditation is subjective, and the feeling of liberation belongs to the heart. If you have a heart, a heart, and a heart, you will be transferred by the environment, and you will be relieved. Therefore, Zen pays special attention to the history of the heart, and the refining heart is also called the refining demon. The purpose of the refining is called the selection of Buddha. The meditation is called peace of mind. As long as the heart is concerned, it cannot be safe. It must be unintentional to be unintentional, and it is really free. Even if the original person is in the shackles, even the ropes are tied, the axe and the neck are added, and they can talk and laugh. This is the inner self-sufficiency, the spiritual level, something that non-external people can share and appreciate.

  Here are a few examples of Zen to illustrate:

  One, three ancestors (? – six six six) “Confidence Ming” cloud: “But Mo love, understand.”

  The average person encounters the sufficiency, but the ruin is the ruin, the shun is the good, the reverse is the evil. The rough or the villain is fascinated by the color, and the brethren are now outside. The educated gentleman can not love the color, but can’t move his heart, so the heart is uncomfortable. The “Six-Year of the Altar” tells us that if we can “not think good, don’t think about evil”, we can see the true colors of our roots with the Buddhas. That is to turn the troubles into wisdom, so the three ancestors called it “holes to understand”, that is, as “Heart Sutra” said “the heart is innocent.” Understand what? It is to find that as long as the mind is free, it is all the best.

  Second, the “Heart” of Niu Tau Fa Rong (5:94 – 6:57): “All things are unpredictable, and they are silent.”

  The Sacred Saint of the Mahayana, because he has been exhausted, is called “doing what he has done”, there is nothing in his heart, and there is nothing to do. You will experience the light of the bottom of your heart, which will arise from the motionless, and you will be able to see the self-sacred Buddha when you are clear and often silent.

  Third, the cool and clear view (7:38 – 839) “Respond to the Crown Prince to ask the heart” cloud: “Heart is a Buddha, no heart rather than Buddha heart; everywhere enlightenment, no dust, not a Buddha.”

  The meaning of these four sentences is that each of our minds is nothing more than a Buddha’s heart. Every Buddha’s heart sees every tiny space in the world. It is nothing but the pure land of the Buddha. That is, if the heart is at ease, this heart is a Buddha. Looking at the world with self-confidence, this world is a Buddhist country. No matter the external environment is good or bad, it is the same for him. This is a purely subjective release. But don’t misunderstand, subjective relief is not equal to self-hypnosis, nor is it equal to self-deception. Because it is a real experience, it is as if a thirsty person has drunk water, and a hungry person has eaten a meal, the same truth.

  4. The “Quotations” of Da Hui Zongtang (1:89 – 1663): “If you want to empty the law, you should be clean and self-sufficient, and your heart will be clean.”

  If the mind is one method, it is not empty, and there are troubles. How to do not follow the law and not change the situation? Zong Yi’s Zen master told us that it’s good to be “self-conscious”. There are many ways to cleanse the heart. In his quotations, he often teaches ginseng to have no words. When the words are broken, when they are clear-minded, they will find that their self is pure. Law, whether it is dyed, good or bad, good or evil, is helpless to him. The so-called eight winds can not be described as such a comfortable feeling.

  Zen is my wisdom

  Zen, without me, no phase, no heart, refers to the wisdom. Nothing does not mean no, but refers to the self-freedom of the heart. There is no self-restraint, but there is a function of wisdom. Its function is free from subjective performance and compassion from objective performance. If you just leave your attachment and cannot produce compassionate functions, then you must not be really relieved. Freedom is wisdom, compassion is Bodhicitta, and the relationship between the two, such as the two wings of the bird, the two rounds of the car, must be developed in parallel and indispensable. Here are two examples:

  First, Bodhidharma (coming in China in 527), “Slightly distinguishing the four lines of the Dacheng into the road” Cloud: “The scriptures: “There are no living beings, and there is no reason for the people; there is no me in the law, it is away from me.” : “The law is innocent, and it is worth living in the life, and it is not a pity.” Cloud also: “Weigh the sentient beings, not the phase. This is self, regaining energy, and it can also be solemn.” Shi Er, the same is true of the fifth.”

  The meaning of this passage is to say that the liberated person is like the “Diamond Sutra” saying that there is no one, no one, no one, no life. That is to say that there will be no troubles caused by self and sentient beings. It is called “from my scale” and “disappearing from the public”. However, we will not be free of all beings because of self-liberation. On the contrary, we will actively give all things to be truly intelligent and compassionate. Therefore, the people before the realization must practice, and the people after the enlightenment must practice. The Bodhicitta is the predecessor of the people who prepare for the breadth of all beings. The practice of six Baltic honey is the righteousness of the Bodhisattva.

  Second, Yangshan Huishen (8:7 – 883) asked Lushan Lingyou (7:7 – 8:53) Cloud: “Hundreds of thousands of people come to live for a while? Lushan Yun: “Blue is not Huang, the length is not short, and the various laws live in their own places and do nothing.”

  The scripture says: “The law is living, the law, and Farr is.” The meaning is that all laws and things, everything, have their own phenomena and scope, without confusion. There is no difference in individual harmony in the unity of harmony. If you look at the world with wisdom, each phase has its own chair, so it is not yellow, and long is not short. Even if thousands of realms appear in front of you, you will not Black and white is upside down, Zhang Guan Li Dai, but you will not be moved by it, be tempted by it, how to deal with it, the soldiers will block, the water will cover the soil.

  Zen is a life without

  The phenomenon of life can be divided into the continuation of life and the continuation of many lives. The life of the patriarch is voluntarily and voluntarily, and the life and death are endless. The life of the saint buddha is the power of sorrow, going back and forth to the endless sea of ​​life and death, breadth Immortal beings. The same is true of life and death, where the husband is helpless, the Bodhisattva is natural, the ordinary husband is suffering, the Bodhisattva is the rescue and relief. The key to the difference lies in the heart and the heart.

  The Zen master after the enlightenment has nothing to do with it. He does not care about life and death, nor does he care about not being born or dead. Because I have no evidence, I have not. Who is going to die? Because there is no evidence, there is no life or death, no nirvana. In other words, I have no law, no law, so I can not live and die, and do not live in Nirvana, is the big relief, big Nirvana. This is why the great Zen masters don’t need to worry about their own life and death. Here are two examples:

  First, Yongjia Xuanjue (6:6 – 7:13) first saw the six ancestors Huineng (6:38 – 7:13) and said: “Life and death are big, impermanence is rapid.” And Liu Zuhui can show him: “Why don’t you take no life, no speed?” Yongjia’s “Zhengdao Song” said: “There are six interesting things in the dream, and there are no big ones after the air.” He said: “Several times, a few deaths, life and death.” Fixed, since the realization of no life, in the glory of the disgrace.”

  This passage tells us that Yongjia Xuanjue is still obsessed with the issue of life and death before he can hear the six ancestors. If it is not life or death, once it is impermanent, what is going on, how important and terrible it is! When Liu Zuhui can tell him that he does not need to be afraid of life and death, he does not need to worry about the impermanence of life. As long as he realizes that there is no life, and there is no speed, it is life and death, and there is no impermanence. After hearing such a presentation, Yongjia solved the big things of life and death, so if you want to say that you are dreaming, you will wake up after you realize it; there will be life and death in your dreams, and there will be no world after you. The so-called no life means no meaning, no trouble, no difference. If you are afraid of life and death, you will seek Nirvana, and you will be bored. If the heart is not attached, it does not care about the terrible life and death, nor does it think that Nirvana is desirable. This is the attitude of the meditation to life.

  Second, Dazhu Huihai (who is unknown, the disciple of Mazudaoyi) Cloud: “Seeking the big nirvana is the life and death industry, and the seizure is the life and death industry.” Cloud: “There is no binding, no solution, straight Go straight, there is nothing, etc.”

  The meaning of this passage is very obvious. Originally, Nirvana and life and death, scale and net, binding and reconciliation are relative; only from life and death can we know that there is Nirvana, from the scale to know that there is a net, from the binding to know that there is a solution. Therefore, the pursuit of Nirvana must be in life and death, the pursuit of purity must be in the scale, the pursuit of relief must be in the bondage. Only the heart can not do anything, neither fear of life and death, nor pursuit of Nirvana, neither hate the scales, nor the heart is happy, neither feel bound, and do not need to be free. That is the life phenomenon of a lively, unattached, free and free Zen.

  Zen is a lively life

  Zen itself is not a religion, nor a philosophy, but a concept, a way of life, and a connotation of life, but it is different from the life of ordinary people. The purpose of the Zen life is not to pursue what, to express, or to lose anything. It is not necessary to be happy and distressed by the good or bad of the environment. As long as the ordinary people live a normal life, what they should do should not be done. Do, can do, can’t do it. Work hard, neither for yourself nor for others, just to fulfill the responsibility of life. Therefore, his principle is not only the heart does not follow the border, but also the heart does not leave the country; not moving with the situation, is the time of meditation; the heart is not leaving the country, is the role of wisdom. It is still and often, and it is often silent. We can live in silence, and we can use it in daily life. It is a function of wisdom to use it without being vulgar and without trouble. Ordinary people, if they are moved, they will lose themselves. If the heart is quiet, they will occlude themselves. It is not the life of the Zen.

  Here are two examples:

  First, the “Six ancestors” cloud: “It is not the wind, not the sails, the benevolent heart.”

  Many people in this story are familiar with it. It is because the master of the six ancestors Huineng was in the legal temple of Guangzhou, and they saw the wind and the sails of the second sect, and they were able to keep up with the wind. Master Hui Neng told them: “The phenomenon of movement is neither wind nor sail, but the two of your own hearts.” The heart moves with the environment, so knowing that the scenery is moving, this is common sense and there is nothing wrong with it. If you look deeper into the examination, you know that the scenery is moving, it is the human heart, and there is nothing wrong with it. If you insist on the sail or the wind, it will become the cause of trouble. However, the heartbeat of the ordinary man is called separation and attachment, because he has the opinion that if the heart lives, it will lose the spirit of living and freedom. The heart of the meditation person will still move, but the heart does not live, there is no attachment, so it is the lighting effect of wisdom. Because of my heart, I am so lively.

  Second, the “Nuzu Tanjing” of the “nothing” cloud: “Dharma in the world, do not leave the world.” And cloud: “In the troubles of the dark house, often have to be born Hui.”

  A concept like this can be found in Zen. Many people misunderstand Zen, distorting Buddhism is negative, escaping, and disgusting. There are indeed many people who study Buddhism and Zen, showing such a state of mind. In fact, Zen is absolutely active, enters the WTO, and becomes a world. It is not only a theory but also a belief, but a lively, comfortable and practical life. As long as you can practice and experience the urge to not love because of the resounding environment, you will be free and free. Therefore, the Dharma is in normal life, leaving the ordinary life and pursuing the Dharma. It is like a tortoise and a rabbit, and there is no such thing. Because, the Zen sages before the realization, as long as they know that they have not realized, they are close to the realm of enlightenment. Once the facts are found to be so, all the sorrowful attachments are the present. It can be seen that fans and enlightenment have always lived close to each other, even two of one thing. Wisdom was born into troubles and used for troubles. Drowning with water, looking back and forth, hesitating, love this and others, will be everywhere obstacles, often encounter ghosts.

  If you don’t blame it, you know that it’s annoyance and you don’t want to greet it. The moment is wisdom, you can be free and easy.

  Zen is transporting water and moving firewood

  The income of modern people’s work is called salary, and its allusion refers to the ancient scholars and bureaucrats. It is indifferent and clean, and the life is very frugal. The court gives the treatment only enough to buy wood and boil water instead of staple food and non-staple food. Need, so called salary.

  In the life of the ancient meditators, it is simpler than the scholars. Even the firewood and the water are not provided, and they must be self-sufficient. Therefore, everyone needs to work hard. In the daily constant class, there must be water and water. Slope thing.” Therefore, in the Zen language, there is a poem written by Pang Yunju (? 785 – 806?) that “the magical power and the magical use, transporting water and moving wood” is the life portrayal of the meditation. That is to say, for the Zen, in daily life, there is a Zen machine everywhere, and when people are connected, everything has a Zen.

  Life is Zen. In today’s society, in addition to family life, there is a working environment and a social environment. In the working environment, there are also workers, businesses, farmers, and military, public, religious, and even free-standing religions and cultures. Lifestyle, entertainment, dining and other lifestyles. It is not as simple as the life of the ancient Zen, and there is only a temple in the morning and evening. The so-called eating, sleeping, walking, and the work of the kitchen and manor. Therefore, in the quotations of Zen, it is often found that the Zen masters use these life phenomena to express their wisdom, such as:

  First, the source lawyer asked Zhu Huihai: “Do you still use the monk?” The teacher said: “Work hard.” Q: “How to use the work?” The teacher said: “Hungry to eat and sleep.”

  Second, there is a question about Lushan Lingyou: “Why is the teacher’s way of doing things?” The teacher said: “One porridge rice.”

  Third, there is a question about Zhaozhou from the 谂 (7:7-8: 897): “Learning people, swearing instructions.” Shi Yun: “Is it porridge?” Yun: “Eat porridge.” Shi Yun : “Washing.”

  Fourth, Huang Qi Xi Yun (? – eight five O) Zeng Yun: “Every day to eat, did not bite a grain of rice, all day long, never step on a piece of land.”

  The above four examples all talk about eating. One example is about sleep. One example is about walking. In fact, it is this that represents the line, living, sitting, lying, clothing, food, living, and walking in our daily life. Life behavior. The fascination of the unconsciousness, the “Tao” is very mysterious, and I think very far. It is like the Confucianism: “Look at the front and ignore it.” Jian.” But through the experience of the Zen, “Tao” is not so mysterious. As long as everything is separated from the enemy, away from love, and judged from the value of self-centeredness, it is Taoism, enlightenment, liberation, and wisdom. In short, Zen does not live from reality.

  Two years ago, there was a layman who gave me a box of big purple grapes. After passing the Buddha, he must let me eat it for him. I tasted it first, I felt very delicious, sweet, and full of It was fragrant, so I said it was delicious. When a disciple saw it, he said, “Look, Master is also greedy.” The layman was very happy. On the third day, the disciple left all the grapes for me to eat, and the layman sent me another two boxes of the same grapes. I said to them, “I am not ready to open a winery. Why do you give me so many grapes?”

  They are all the same, and they are all the same: “How did Master love to eat the day before yesterday, and today I don’t like it?”

  I smiled at them and took a sigh of relief: “It’s a fact, it’s a fact, but it’s not greedy.” Then tell them: For a practitioner, there should be common sense, common sense, and normal value judgments that ordinary people have. But if he is greedy for good, if he is not good, then he will leave the heart.

  Zen is not north and south with things

  At the beginning of this article, it is said that Zen is not able to explain and explain through language, words, and thinking. Therefore, it is called non-text, and it refers to the mind and the heart of the church. Everything in the past, the future, and the present in time, the front, the back, the left and the right, and the upper and lower sides of the space are signs of symbols. They have no certain meaning and do not represent the essential things. However, the existence of the universe, apart from these, becomes a concept of nothingness, but seeing how we experience it is everywhere, and it is not the same. This can also be seen in the public case of Zen. There are few examples, that is, the Zen realm that does not leave the position, does not position, does not leave time and space, and does not have time and space.

  First, the “Six 祖坛经” records that the six ancestors went to the five ancestors and said that they came from the south. The five ancestors said, “What are you doing?” A: “Seeking for Buddha.” Wu Zuyun: “Oh is Lingnan people, is it awkward, if it is a Buddha?” Liu Zu said: “Although there are people from north to south, there is no north-south Buddha.”

  Second, Zhaozhou was educated in the north, and when he arrived in the north, he asked: “Where is it?” A: “The South is coming.” Shi Yun: “Where the Dharma is in the South, what is it to do here?” “Does the Dharma have a North and South?” The teacher said, “It’s just a plate.”

  The above two dialogues seem to belong to different levels. The first six ancestors Hui Neng believes that people have the distinction between the north and the south, and the Buddha nature should be equal to the north and the south. Five ancestors Hong Ren did not express affirmation to it, nor did it express negation. The second person in the monk believes that there is no difference between the North and the South in the Dharma, and it is referred to by the Zhaozhou Zen Master as a stupid man with a shoulder plate. In fact, in order to test the scholars, the Zen Buddhism said that the South speaks to the North. The purpose is to strike the West in the sound of the East. It only seeks to break the obstacles in the hearts of the scholars. It is not the things they say in the North and the South. If they can get it now, they will become the spiritual machine of Zen. .

  3. The disciple of Mazu Daoyi, Xitang Zhizang (7:35 – August 14), to see Huizhong Guoshi, Hui Zhong asked: “What method does Ma Master say?” Zhizang is from the east to the west, and Hui Zhongguo is: “Only this, not to mention?” The wisdom is over the east. Hui Zhongguo Shi Yun: “This is a Ma Shi, and the benevolent is a living?” The Zen Master said: “I was a monk in the morning.”

  This is a master and a guest in the public case, questioning and answering each other, colored and sound, lively and free, words are equal to speechless, speechless is words. Master Ma’s “law” can only be used to understand the truth. Because the four great ceremonies are sitting and lying and any point in time and space, it is all right and wrong. Therefore, from east to west, from west to east, that is the performance of Ren Yun. If you have a heart, you have to be obsessed, and you will be stagnation, and you will not be able to do anything.

  Whether you believe in Buddhism or Buddha, the mind of the Zen Buddhism, you must learn. That will make your life richer, more enjoyable, more practical and more comfortable.

  (From “Zen and Wu”)

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