The texts handed down by Zen Master Wenyan are relatively rich, including three volumes of "Yunmen Kuangzhen Zen Master Guanglu" handed down to the world. In addition, "Zutang Ji", "Jingde Lu", "Wudeng Huiyuan", " Wen Yan's biography is included in books such as "The Legend of Zen Forest Monk". Through a comprehensive analysis of the rich literature and materials about Wen Yan, we can at least figure out this context: Although Wen Yan's life was relatively extensive in terms of teacher inheritance, he was after all a disciple of Qingyuan's sect, and what he preached was after all. Snow peak meditation under the stone. Zen Master Wen Yan once went to the Wende Hall to have a meal. At that time, a Ju Chang asked him: "Are the fruits of the spiritual tree ripe yet?" Wen Yan said: "In what year did he get the Taoist disciple?" This shows that although Wen Yan was close to the spiritual tree, For eight years, what he preached was still not Hongzhou Zen. It is also said in the biography of Wen Yan in Volume 19 of "Jing De Lu": "The teacher never forgets his roots and takes Xuefeng as his teacher." This further illustrates that what Wen Yan spread was purely the Qingyuan Zen method. As for the controversial issue of the emperor's heir mentioned in Volume 14 of "Jingde Lu", the academic circles seem to have no conclusion yet. It seems undesirable for people in the Song Dynasty to fight for the heir of their ancestors for their own families. And we start from Wen Yan's here The fact that the Xuefeng Zen method since Qingyuan was spread but not the Hongzhou Zen method of Lingshu is enough to show that the emperor's line of Zen is based on the stone Zen method. Therefore, it is difficult for those who compete for their own family There is no need to waste energy on researching the methods of the patriarch. Since Wen Yan changed his family after the death of Lingshu and turned to the promotion of Xuefeng Zen, the southern provinces at that time were all places for the promotion of Xuefeng Taoism. Is there an atmosphere of spreading the religion here? The impact seems to be unknown.
To say that Wen Yan promoted Xuefeng Zen seems to be just superficial, but from the actual point of view of Wen Yan's promotion, he was promoting Qingyuan Zen at a deeper level. First of all, Wen Yan held the highest regard for Shi Shi Xiqian, the founder of Qingyuan Zen Buddhism. When he gave lectures to his disciples, he cited Shi Shi Xiqian's "Shen Tong Qi" many times. For example:
Go to class. Liang Jiu said: "You can't know the way by looking at it, and you can't know the way by moving enough."
The "Shen Tongqi" says: "Return to each other without returning to each other." The master said: "What kind of life is 'not returning to each other'? "Huh?" He pointed his finger at the head. The teacher said: "This person is a Bantou." "Why do you call me a Bantou?" The teacher said: "Why do you call me a Bantou?" "Know the way" is a sentence that embodies Shitou Xiqian's Zen thought in "Shen Tongqi", and the phrase "huihububuhuihu" is the essence of Zen thought in "Shentongqi". When Xuefeng Zen spread to Yunmen, it promoted the ancient teachings of its ancestors; when it spread to Fayan, it annotated Shitou's "Shen Tongqi": This made Shitou's Taoism widely spread in the south. Regarding Wen Yan's promotion of the term "huihu", Huihong recorded it in more detail in Volume 2 of "The Legend of Zen Forest Monk Bao". The records are as follows, with interactive development.
(Wen Yan) went to the monk hall again, and the monks stood up to greet him. Yan stood up and said: "The stone said: 'Huihuihuihuihui'." The monk then asked: "Why does it mean 'nonhuihuihu'?" Yan pointed his finger and said: "This is the head of the board." He asked again: "What is the birth of 'Huihu'?" He said: "What do you call Bantou?"
Here, Wen Yan calls Bantou "Bantou" from the perspective of "use" of Zen. , embodying the respective positions of all things seen from the perspective of "function" (that is, not returning to each other). From the perspective of the "body" of Zen, all phenomena are true, so what is the point? Can things be called Bantou (i.e. Huihu)? Obviously, this is not just a simple explanation of Shi Tou's "Shen Tong Qi", but also reflects Wen Yan's deep understanding of Shi Tou's "Shen Tong Qi", so he can apply it to his Zen practice with ease. go. It can be seen from this that Wen Yan’s Zen method is most closely related to stones.
We say that Wen Yan’s Zen path is most closely related to stones, and there is more abundant evidence. We can see the correctness of this from the great virtues of the time that Wen Yan repeatedly cited in his lectures. Here are some examples:
Do you want to gain knowledge? If the destiny of life is to the north, there are monks from Zhaozhou in the north, and Wutai Manjusri is always here; if the destiny of life is to the south, there are Xuefeng in the south, and Wolong, Xiyuan, and Gushan are always here. Do you want to know it? Learn from here.
Be careful, the ancients knew that kudzu and vines were in harmony with each other. Just like the monk Xuefeng said: "The whole earth belongs to you." Jia Shan said: "The old monk is recognized at the head of Baicao, and the emperor is recognized at the gate of the city." Le Puyun: "It takes only one dust to lift, and the whole earth is collected, just one hair." Master, the whole body. "You always think about it over and over, and as time goes by, you will naturally find a way out.
Among the Zen virtues cited by Wen Yan at that time, the only Zen master in Hongzhou was Zhaozhou who was a disciple of Nanquan, while the other Zen masters were Xuefeng who was Wen Yan’s master and Jiashan who was a disciple of Shitou. Lepu is a disciple of Jiashan Zen School of Yaoshan Zen School, and they are both great masters of Qingyuan Zen School. It can be seen that at that time, the Zen masters in the jungle who were respected by Wen Yan were all masters of the Qingyuan Zen lineage, except Zhaozhou, who was from the Hongzhou Zen lineage. In addition, from the perspective of Wen Yan’s travels after leaving Xuefeng, we can see that the places he visited such as Qianfeng, Shushan, Caoshan, and Dongwei were all dojos of the Qingyuan Zen system. Therefore, he was influenced by many This is the Qingyuan Zen method. We can even see various traces of his close involvement in the Dongzong Zen method from the "four guests and hosts" of Dongshan mentioned in the promotion of Buddhism after Wen Yan lived there.
Ask: "How is the host among the guests?" The master said: "Qiyi asked." Jinyun: "How is the host among the guests?" The master said: "Hands crossed." Jinyun: " How far apart are the guests and hosts?" The master said: "Like eyes.
Jinyun: "What are we talking about today?" The teacher said: "Three nine twenty-seven." ”
Current case: Regarding the theory of “Four Guests and Hosts”, most people think that it comes from Linji. In fact, Caodong Sect has its own facilities of “Four Guests and Hosts”. Volume 3 of “The Eyes of Man and Heaven” says “Caodong Sect” "The four guests and hosts are different from Linji. The guest within the host is used within the body; the host within the guest is used within the body; the guest within the guest is used within the body, and the head is placed on the head; the host is the host, both things and myself are forgotten, human laws are all lost, and there is no right or wrong. Bit also. "Here, the reciprocity between Wen Yan and the scholars is fully reflected in the "Four Guests and Hosts" of the Caodong Sect. Through Wen Yan's good reception of the facilities of the "Four Guests and Hosts" of the Caodong Sect, it is obvious that he has great respect for the Caodong Sect. Zen is a profound experience. Therefore, we can fully imagine that Wen Yan could systematically explore the side sect of stone Zen (Caodong sect) on the premise of "secret sect seal" at Xuefeng. , it was naturally very helpful for him to fully grasp the Qingyuan Zen method passed down by Shi Shi.
Wen Yan was able to obtain the great support of the Southern Han Dynasty when he spread the Qingyuan Zen method. Support, this certainly provided a relatively stable environment for his propagation of Buddhism. At the same time, some biases appeared one after another in the propagation of Nan Zong Zen at that time. Therefore, as early as in Deshan and Xuefeng, they had a negative attitude towards Buddhism. At that time, various parties criticized it. When Wen Yan was promoting Buddhism, he had a stable environment to promote Buddhism, so he made a thorough criticism of the practices of those traveling monks who "traveled to counties and counties" to study. When he went to the hall, he said: "There are old bald donkeys from all over the world, sitting on bent wooden Zen beds, seeking fame and fortune. Ask the Buddha and answer the Buddha, ask the ancestors and answer the ancestors, and give urine by defecating. The wives in the three villages have similar passwords. What do they know about their likes and dislikes? It always looks like this, and the water is hard to get rid of. " From this we can see how fiercely Wen Yan criticized those "teachers with bugs" who pretended to be good teachers in the jungle at that time! However, those Wen Yan especially opposed were those who "walked around the family" and picked up the wisdom of others. The disadvantages of the jungle of interpretation have been strongly opposed by Zen masters since Deshan. By the time Wen Yan promoted Buddhism, this phenomenon had only increased. As a result, Wen Yan's criticism of this became even more severe. Wen Yan's remarks can be found almost everywhere in the "Guang Lu" and "Jing De Lu" written by Wen Yan. Go and pay homage to Manjusri; go south and travel to Nanyue. It’s so hard to be a bhikkhu. It’s so hard to ask about the black paint. Learn more, remember the words, and look for similar sentences everywhere. If you ignore the upper class, you will do less good deeds. In the future, when King Yama is nailing it, no one will teach you. If you have the original intention to learn, you must change your spirit. , Mo Kongji said, it is better to have too much reality than to have too much reality, and you will make money later.
Mokong also said:
Mo Kong traveled around the state and hunted counties, and he wanted to talk nonsense. , when the old monk started to speak, he asked Zen, up and down, how, how, how, how, how, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, so, and so up, the old monk. He said, "This is the official language, this is the local language, this is the bottom line of the matter, and this is the body language." When the old man and his wife in your room stopped eating, they said, "I know how to talk about dreams." This is Buddhism! "You will know how to travel with me. Do you have a rest in the year of the donkey? More generally, I just heard about a resting place, so I closed my eyes in the underworld, worked in the mouse hole, sat under the black mountain, and was in the ghost world. Then he said: "I have a way out. "Are you still dreaming? It's so ordinary, killing ten thousand people, what's the crime?
Here, Wen Yan worked hard on those who were careless in the jungle, wandering around the prefectures and counties, picking up people's teeth. Wen Yan severely criticized the disadvantages of practicing Zen. At the same time, Wen Yan believed that those who thought they had gained access as soon as they heard about Zen and meditated with their eyes closed were just "working in a mouse hole." The early "enlightenment of the sect through teachings" was extended to seek liberation in the minds of scholars, so as to "make their own way to Buddhism" ("Tan Jingyu"). This is not only a liberation of Chinese Buddhism itself, but also makes Buddhism further This was originally a good thing. However, the descendants of later generations in the jungle were far inferior to the ancestors of the previous generation. Instead, they misunderstood the ancestors' "separate teachings". Purpose, they actually abandoned all scriptures and teachings, abandoned all cultivation practices, and went to pick up saliva from the old monk's tongue in the jungle, completely ignoring their own spiritual practice. This is really a sad phenomenon, and it is also the decline of Chinese Zen Buddhism. The crux of the matter is that these Zen monks are not so much monks as they are "worms in the master's body". Therefore, Wen Yan believes that killing ten thousand is not a sin. Zen disciples still gave the deepest and most sincere advice:
Mo Kong traveled around the state and hunted counties, carrying a staff across his arm and walking for a thousand and two thousand miles, covering the winter and spending the summer there. There are good mountains and good waters, and there are many possibilities for exploration. It is easy to obtain food and clothing, but it is difficult to find a grain of rice. What is the benefit of losing half a year's food? If you have confidence in Tan Yue, what can you do with a grain of rice? Just look at yourself, time waits for no one.
Such a sincere admonition is full of Wen Yan’s sincerity to save the jungle. Unfortunately, some scholars do not pay attention to it, and simply regard it as political. From a perspective, Wen Yan did this just to stabilize the social order at that time, so as to serve the ruler. However, Wen Yan did this out of a high sense of mission for the Shaolong Three Treasures and the Hedan Tathagata family. , this is also an issue that Buddhists with conscience cannot turn a blind eye to.
If you cannot understand this, you cannot understand that so many Zen virtues, such as Deshan, Xuefeng, Xuansha, Wenyan, etc., paid so much attention to the shortcomings of the sect during that period of nearly a hundred years. , which has been passed down from generation to generation to raise the self-construction of the jungle as an important issue to all parties, it is even more difficult to understand how Shi Shi Xiqian reminded the Zen practitioners in the jungle that "the words must be learned from the sect. Don’t make your own rules”.
Since the jungle style of "traveling around the country to hunt for counties" and spitting out the words of old monks all over the world cannot be promoted, then which way will the practice of Zen disciples develop? As a great master of the generation, while criticizing Jungle's unhealthy tendencies, Wen Yan would naturally lead Jungle's own construction to the right path. Moreover, Wen Yan also had good intentions in this regard. In fact, some low-level Zen disciples in the jungle at that time believed that "not establishing writing" meant abandoning sutras and commentaries and picking up wisdom from the mouths of old monks all over the world. However, they never considered the need to cultivate their own minds. A lot of effort. For this kind of poor Zen disciples, Wen Yan believed that instead of letting them abandon the Sutras and commentaries and follow the opinions of the old monks all over the world, it would be better for them to return to the practice of Sutras and Commentaries. Therefore, Wen Yan paid special attention to quoting scriptures and teachings when giving lectures in the church and responding to the discussions with his disciples, in order to achieve the purpose of correcting this bias in the jungle. If we check Guanglu today, we can find many examples of Wen Yan's discourses quoting scriptures and commentaries. Here are just a few examples.
(1) Go to court. "...Moreover, I read the "Prajna Sutra" for you: 'All wisdom is pure and pure, without duality, without distinction, without distinction.'"
(2) The teaching says: "'The heart is born All kinds of dharmas arise, and all kinds of dharmas disappear when the mind is destroyed." Then he picked up the stick and said, "How much does it weigh?" The monk said, "Half a catty." The teacher said, "I dreamed of it in the year of the donkey."
( 3) Taking the "Heart Sutra" as saying: "There are no eyes, ears, nose, tongue, body or mind." The master said: "Because you have eyes to see, you can say everything. Now when you see, you cannot say nothing. Even so, what's wrong with seeing everything? Everything If it is not available, what sound, fragrance, and touch are there?"
(4) "All sages are differentiated by the non-action method." The master said: "Learning to lean on a staff is not an unaction method, and everything is not an unaction method."
(5) Master Juzhao said: "If all the methods are the same, we cannot continue to cut off the crane, and the mountains are full of valleys. Then there is no difference!" The master said: "The elder is naturally long, and the short is naturally short." He also said: "The Dharma is in the Dharma position, and the world is always there." He picked up the stick and said, "The stick is not. "Permanent Dharma."
(6) One day said: "How can 'emptiness not be different' be used to create the way?" Dai Yun said: "Yuantou is very important." Or said: "How to be born is not sinking." "Shadow's sentence?" Dai Yun: "Now."
One day said: "There is no difficulty, only choice." What is the meaning of "non-choice"? : "The Tathagata's wonderful body is Luo Luo Li!"
Here are seven examples at your fingertips. Among the seven examples above, it seems difficult to find out which classic the first example comes from, but it is definitely from a Prajna-like classic; the second example is quoted from the Vimalakīrti Sutra. ; The scriptures cited in the third example are found in the "Prajna Heart Sutra" and are also common in other Prajna sutras; the scriptures cited in the fourth example are found in the "Diamond Sutra"; the fifth The example quoted is from "Zhao Lun? Prajna Ignorance Theory III"; the text of the sixth example can be found in "Prajna Heart Sutra" and other Prajna-like classics; the seventh example is quoted from the Third Patriarch "Inscription of Faith" by Seng Can. It can be seen that Wen Yan's promotion of Buddhism after he settled down in Lingnan was relatively normative. Because, it seemed at the time, it was better to return to the old path of "enlightenment through teachings" than to abandon scriptures and treatises and adopt the tongue of old monks all over the world. Because although doing so is not very consistent with the purpose of Zen Buddhism, it is at least very beneficial to correcting the bias of relying on the words of old monks all over the world. From the perspective of apologetics, Wen Yan's adoption of scriptures and commentaries as a standard was really necessary at the time. Judging from the seven examples of citations given by Wen Yan above, most of the citations he cited were Prajna-like classics. From this, we seem to be able to see his ideological tendency to advocate "Prajna" when he "enlightened the sect through teachings" Come. In fact, in Wen Yan's "Quotations", this tendency has been exposed by him. For example:
Go to the hall and say: "Sir! Please take the nostrils of the monks clearly. How come they are the nostrils of the monks?" Naiyun said: "Maha Prajna Paramita, I am inviting you here today." Then he went down. seat.
Here, Wen Yan highly praised "Prajna". In fact, this ideological tendency is also a direct inheritance and development of the Sixth Patriarch's Zen thought of "Maha Prajna Paramita is the most noble, supreme and first". It is also a response to the shortcomings of Zen practitioners in the jungle at that time who lost their nature and wandered around. The most effective rescue.
It is true that Wen Yan’s emphasis on the standardization of Zen Buddhism and his admiration for the Prajna thought in Buddhism are nothing more than a skill and convenience, and his purpose is nothing more than to guide students to understand Zen. The first meaning of truth is to realize enlightenment. Of course, the Zen method that clearly understands its meaning cannot be described in words, and as a generation of Zen masters, it is impossible to avoid revealing the first meaning of Zen method. Word. So, how did Wen Yan resolve this contradiction? Let's take a look at the following records in "Guanglu":
Ask: "What is the first song?" The teacher said: "The twenty-fifth day of the twelfth lunar month."
Ask : "How to learn the basics in practice?" Master said: "Great information.
Jinyun: "Whose son is he after all?" The teacher said: "The twenty-fifth day of the twelfth lunar month." ”
Ask: “How can I get a word from the monk?” The teacher said: "The twenty-fifth day of the twelfth lunar month." "
Shang Tang said: "Old monks from all directions said: 'It should be noted that there is something extravagant. 'Similar to these words, men and women lied to others, and they were delusional in the three Dharma halls. They never dreamed of the purpose of my master. What can I do to win his trust and charity? On the 30th day of the twelfth lunar month, everyone must pay him back. Let Rubo jump away, and everyone will work hard. treasure! ”
In Wen Yan’s case, “the twenty-fifth day of the twelfth lunar month” and “the thirtieth day of the twelfth lunar month” have become synonymous with the concept of the first meaning, or the resolution of life and death in practice. What deserves our attention is that since Yunmen's teaching, Buddhist Buddhists have expressed their understanding of important matters of life and death through these two sentences (especially the sentence "the thirtieth day of the twelfth lunar month"), "the thirtieth day of the twelfth lunar month". "Day" has also become a tacit word used by Buddhist monks to express the liberation of mind.
On the other hand, Yunmen Zen pays attention to normativeness and focuses on returning to the classics, but it also It does not mean that Wen Yan returned to Zen and became a Buddhist. His move was just an overcorrection of the bias in Zen. The important thing is that Wen Yan was not only promoting Zen, but also vigorously promoting Zen. This is a great opportunity. Although he did not abandon the teachings in his teachings (previous generations of Zen masters also did this), he did not advocate adhering to the language and writing of the teachings, but advocated using the teachings to understand the sect and through the writings. To understand the first meaning of Zen (also Buddhism), Wen Yan once said:
If it is taught in words, how can it be without words? "Waibie Zhuan"? If you learn from the wisdom, the sages of the ten places are like clouds and rain, and you are still criticized for "seeing nature like a Luohu". From this, you know: Although there is a huge difference between heaven and earth. A man's mouth cannot be burnt by fire; he talks all day long without ever touching his lips or speaking a single word; he wears clothes and eats all day long without ever touching a grain of rice or hanging a strand of silk.
Obviously, although Wen Yan did. He quoted scriptures to preach, but he never quoted a single word from the scriptures. This was his brilliance in saying that "the fire of the Tao cannot burn the mouth", and it was also his persistence in the purpose of Zen Buddhism and his flexible use of the scriptures. On the contrary, Wen Yan not only disapproved of those scholars who adhered to the text of the scriptures, but also gave them a thorough denouncement. He believed that if they persisted in the scriptures and could not transform them, "what Rao Er said is a great Tibetan religion." "Go"? Therefore, "If it is said that the mind is the Buddha, then the power can be regarded as a slave and a man; life, death and nirvana are just like beheading one's head to find a living." If we say that the Buddha talks about his ancestors, the Buddha means the ancestors, it is similar to replacing the tree's eyes with the tree's eyes. ”
In order to achieve the goal of seeing one’s nature without words, one must exalt the Zen school’s idea of ??advocating self-reliance and encourage students to make vigorous efforts to see one’s own nature. For this Zen school Wen Yan also advocated the basic tenet of "Taoism". In his own words, students' enlightenment is like "losing money in a river" [51]. When he taught students: "And. I ask you scholars, what happened from above? What do you owe less? Moreover, it is also arrogant to say that you have nothing to do. You must go to cover the fields to get it. "[52] It can be seen that Wen Yan, on the premise of maintaining the true nature of Zen, has his own unique ideas on how to correct the bad practices in the jungle and make Zen develop on a healthy path, thus shouldering the important task of "benefiting, benefiting, and sentient beings." His views were very consistent with the actual situation of the jungle at that time. From the perspective of Zen history, Wen Yan indeed shouldered the historical mission of a generation of masters. His contribution to the construction of the jungle during the Five Dynasties period of China was truly incomparable. Erasable.
After we have spent so much time clarifying the mental journey of Wen Yan’s Zen, how can we understand the characteristics of Wen Yan’s Zen method? When it comes to this issue, we must also be involved. "Yunmen Family Tradition" especially involves the famous sect's "Yunmen Three Sentences". Wen Yan once said in the church: "The letter covers the world, the purpose is two, and it is not related to the fate of the world. What is the responsibility of life? "No one is right, Wen Yan said for himself: "One cluster breaks through three levels. "[53] In Fayan Wenyi's "Ten Rules of the Sect", it was also said that "Shaoyang means Han Gai intercepts the flow" [54]. In fact, looking through Wen Yan's quotations, only "Han Gai Qiankun" comes from Wen Yan's words, and the two sentences "cutting off the crowd" and "going with the tide" were summarized by his disciple Deshan Yuanmi based on Wen Yan's Zen method. At that time, the scale of Yunmen Taoist Temple in Shaoyang was very large. In ancient times, Wen Yan and his disciples formed a large monastic group with many monks. Therefore, it is reasonable to study and discuss Zen with each other. From the meaning of the word, Wen Yan's "letter covers the universe" is aimed at Zen. In terms of ontology, it means that the ontology of Zen is a category that is supreme, inclusive of heaven and earth, and all-encompassing. This category is what Zen scholars often call the ontology of "Tao" in "Guanglu". The second volume and the second volume of "The Eyes of Man and Heaven" contain the ode to "Three Sentences of Yunmen" by his disciple Ren Deshan Yuanmi. Among them, the ode to "The Letter Covers the Universe" is "The Universe and Everything, Hell and Heaven." , everything is real, and the head is always unharmed. "[55] This clearly explains to us: Everything in the universe is the manifestation of the true mind (True Suchness), and they live in their own places and do not interfere with each other. Yuanmi is worthy of being Wen Yan's disciple after all. His eulogy is indeed a summary of Wen Yan's Zen method. Therefore, we might as well find some sentences from Wen Yan's quotations to support it.
Shangtang said: "...I usually tell you. : In the dusty land, the Buddhas of the three generations, the twenty-eight ancestors of the Western Heaven, and the six ancestors of the Tang Dynasty are all holding the head of a staff and preaching the sermon.
The magical power manifests itself in all directions, and can be used anywhere at any time. Will you still do it? [56]
Going to the hall, it was said: "The Bodhisattva Heavenly Father turned into a piece of wood for no reason, that is, a chestnut stick." Then he drew a picture on the ground and said: "All the Buddhas in the dust and sand are here to talk about kudzu." Then he went down. seat. [57]
It can be seen that Wen Yan’s so-called "covering the universe" means to be able to encompass everything and be all-inclusive, and it must be "objective and purposeful, not involving external factors" (i.e. A state of being able to see clearly without being swayed by everything). Here, the Buddhas of the three generations in Wenyan's dusty land are holding the head of a staff and preaching the Dharma, which means that Master Zhao's meaning of "understanding all things and making it one's own" ("Zhao Lun? Nirvana Anonymous") is contained in it. In fact, in this theoretical framework of Zen thought, the philosophical thought of Huayan Sect that everything is unimpeded and everything is done in a harmonious way is quite adopted. The influence of this thought also has its roots in the Qingyuan Zen system. It had its beginnings as early as Shitou Xiqian's "Shen Tong Qi". Looking at Wen Yan's quotations, there are others who more directly quoted Huayan thought to explain his Zen method. For example, Wen Yan mentioned above that he said in Lepu: "It takes only one dust to be lifted, and the whole earth is collected. A hair is the master's whole body." "This sentence is a direct quotation of the thoughts of Bhikkhu Fa Zang in the "Huayan Jinshizi Chapter". In the "Huayan Gold Master's Son Chapter", Fazang said: "Every hair is a hair, and there is a gold master and a child." Comparing the two, Wen Yan's tendency to quote Huayan thought is clearly reflected. Not only that, in Wen Yan's teachings, there are examples of more direct quotations of the thoughts of "Jin Shizi Zhang", such as:
Ask: "What is the pure Dharma body?" The master said: "Anther column. Jinyun: "How about the meeting with Mo?" Shiyun said, "Master Jinmao."[59]
Here, Wen Yan quoted Hua Yan's thoughts in his "Letter to Cover the Universe." Injected into the spirit of thinking without hindrance in governing affairs and without hindrance in everything. At this point, the Zen practitioner can clearly recognize the numerous dharmas in front of him without being distracted by the situation in front of him; he can capture all dharmas in one grasp, and yet he can make all dharmas independent of each other. This is The profound connotation of "always here" in Wen Yan's Zen method lies in it. If you reach this state, your mind will naturally be at peace and all conditions will be abandoned. This is just like what Wen Yan said when he taught his disciples:
But I asked you: What's going on down there? Xiang has long been buried. If you really don’t have a starting point, and you are privately studying the details alone. Besides dressing, eating, pooping, and delivering urine, what else is there? Why do you have so many delusions for no reason? [60]
It can be seen that Wen Yan’s Zen method not only cages all things, but also advocates "elimination without any attachment". In his deep connotation, it embodies the "return and mutual exchange" since the stone. "The essence of perfect Zen. It turns out that Yunmen's "Twenty-fifth of the twelfth lunar month" is based on such an experience that can be obtained immediately. Naturally, when one reaches this state of Zen practice, one can “take the baht two by one’s eye” and “not involve external factors”, and thus gain the real benefit of “every day is a good day” [61].
In summary, Wen Yan’s Zen method is inherited from Shi Shi, but it further integrates the thoughts of Huayan Sect, thus forming the profound connotation of Yunmen Zen method of “covering the universe”. In terms of Zen Buddhism, Wen Yan opposed going to the jungle to pick up the spittle of old monks, and advocated understanding the scriptures according to the scriptures, especially Prajna. Doing so had a very important and positive significance in correcting the bias of the practice of learning in the jungle. It is true that Wen Yan never agreed to interpret the meaning according to the scriptures. What he advocated was the enlightenment of the literal language, thereby ending his own "thirtieth day of the twelfth lunar month", which did not lose the true nature of a Zen school.