Dear distinguished guests and fellow Dharma protectors:
The "Zen Hall" is a place for Zen practitioners to meditate. It has never been open to the outside world, so most people have a sense of mystery about the Zen Hall.
The building of a Zen hall is usually six feet to ten feet long and four feet to eight feet wide, but the size depends on the number of people participating in Zen (sometimes as many as four hundred people). There are also meditation halls that provide short-term intensive meditation, or small houses that only accommodate one person, and even remote caves are good places for meditation.
There is no difference in the minds of Zen practitioners about the size of the Zen hall, whether it is simple or not, and the distance of the place. Because once entering the Zen state, the vastness of the three thousand worlds is at the moment. Since ancient times, many Zen practitioners have realized the truth of life and their own nature in Zen halls, and have become heavenly teachers for generations. The contribution of "Zen halls" is indispensable.
The Zen hall equipment is like the place where we give lectures now. It has no windows and is closed. The only difference is that the lecture hall now has good air conditioning and ventilation equipment. Zen is pursued within oneself and does not seek outside. Therefore, there are no windows in the Zen hall. The main purpose is to allow Zen participants to concentrate on their thoughts and not to follow the scenery outside the window to create distracting thoughts. Otherwise, the meaning of Zen meditation will be lost. .
Bodhidharma, the founder of Zen Buddhism, once faced a wall in Songshan Mountain, Henan Province. There was a Shaolin Temple. It is said that in the past, you could only go in but not out through the mountain gate, unless you had the skills to jump over the surrounding areas. The high wall, otherwise you can't walk out of the mountain gate. In other words, if you have the ability to jump over this high wall, you will not lose the face of Shaolin Temple when you leave the mountain gate. Therefore, the martial arts of Shaolin Temple are still very popular today. Similarly, although the meditation hall is not surrounded by high walls, it is closed, mainly to prevent pollution, delusions, and worries from the outside world from being brought into the meditation hall. Zen masters have repeatedly warned beginners that as soon as they enter the Zen hall, they should put everything outside and the past outside the Zen hall, and settle down and work hard on their hearts.
Zen halls usually have two doors. The front door is written "Zhengfayanzang" and the back door is commonly known as the convenience door, which is used for Zen practitioners to wash and use convenience. When meditating, you should lower the curtain of the Zen door. Once the curtain is lowered, you are not allowed to go in or out, move around, or make any noise. Especially when you knock the stilling board, the world seems to suddenly become quiet. In the silent atmosphere, you will Feel the breath of Zen.
What I want to introduce to you today is "the life and rules of the Zen Hall". I will explain it in four points:
1. Zen Dharma Objects and Dojos
In Zen sects, everyone who practices Zen should own as few material possessions as possible. To what extent? Calculated based on today’s kilograms, the so-called “two and a half kilograms of clothing and eighteen things with you” is because the fewer things a person has, the fewer desires he has; the more things a person has, the more troubles and annoyances he brings to us. For example, as monks like us, we only have this one piece of clothing. We wear this one when we get up in the morning, we wear this when we receive guests, and we wear this when we are standing here talking to you now. However, people in society, such as a young lady, are going out today. What about wearing cheongsam? Or wear a dress? What about wearing red? Or yellow or blue? Because there were so many clothes, she was troubled by not knowing how to choose. A Zen person only has one piece of clothing, so he doesn't have to choose and has no worries.
Because the items used by Zen masters in the Zen hall are very simple, they have very few worries caused by material things. Because there are few desires, the mind can naturally be free. In fact, although Zen masters use very little material, they possess three thousand worlds in their hearts.
In ordinary life, one and a half kilograms of clothing is required. If a Zen monk or Yunshui monk goes out to travel, he can have eighteen kinds of things, which are called "Toutuo Eighteen Things":
1. Willow branches: We now use toothpaste and toothbrush to brush our teeth in the morning. Zen masters used willow branches to brush their teeth and rinse their mouths. If you use toothpaste and toothbrush, there are many oral diseases. If you use willow branches to rinse your mouth and brush your teeth, there are very few dental diseases.
2. Three robes: Three cassocks can be stored. One is Sanghali, also called coat, ancestral robe, miscellaneous robe, dharma robe, and twenty-five robes. The second is Yu Duoluo Monk, also known as the top, Qiyi, and Ruizhongyi. The third is Anduohui, also known as Zhongyi, Suyi, underwear, five clothes, work clothes, etc.
3. Seat: Wherever the Zen practitioner goes, he can spread out the seat at any time and meditate on it. and the three robes in front, commonly known as "three robes and one body".
4. Bath beans: Bath beans are equivalent to what we call soap powder and soap today. In the past, when there was no soap powder, bath beans were a kind of cleanser.
5. Bowl: It is a utensil used by monks to eat. When monks hold alms bowls and ask for food from believers, this is called "begging for food."
6. Bottle: It is a device for holding water.
7. Incense burner: Incense burner is not only used for burning incense and offering offerings to Buddha, but also for walking around. A stick of incense beside mountains, forests and water can also repel mosquitoes.
8. Water filter bag: Water filter bag is what we call kettles and thermoses today. When Zen monks in the past visited study tours, they had a water filter bag, and the water used would be more hygienic.
9. Towel: Cloth for toiletries.
10. Knife: It is used for weeding, and it can also prevent bad guys from invading in emergencies.
11. Tin stick: Monks use tin sticks for self-defense.
12. Lian: mirror box.
13. Tweezers: Tweezers for tweezing things.
14. Classics and legal books.
15. Buddha statue.
16. Bodhisattva statue.
17. Fire: stones used to start fire.
18. Rope bed: Sometimes when it rains and the ground is too wet, you can tie a few ropes from one tree to another and sleep on it, so there is a rope bed.
Nowadays, we generally need to be fully equipped for outdoor activities, traveling everywhere, and even mountain climbing. This root can be said to have been gradually inherited from the visits and travels of Zen masters in the past.
Individuals use the Eighteen Objects of Tutu, such as the meditation hall where the group lives. The most important dharma objects in it are the bell plate and the wooden fish.
"Bell", when it comes to the chiming bell in the meditation hall, there is a saying that "the sound of the bell spreads to three thousand realms, and the Buddha's teaching spreads to trillions of countries; meritorious deeds pray for world peace, and benefits are rewarded for Tan Na's kindness." It is really very true. Makes sense.
"Ban" refers to the boards used in temples, which are divided into one board, two boards, three boards, four boards, five boards, etc. A few years ago, two sinologists from France came to Taiwan. They were accompanied by Mr. Xue Guangzu, the dean of Kaohsiung Normal College, and came to Fo Guang Shan just to study why the temple's bansheng needs to be beaten here? Where do we need to hit three times? I was honored to have grown up in a meditation hall in the jungle. I told him the true meaning of "ban".
In ancient times, there were no clocks, so time was measured by "clock". First watch, second watch... fifth watch at dawn and so on. At night in the temple, everyone takes a rest, which is called "great silence." Say "Duo!" This is a sign that everyone is taking a break. After the announcement is made, hit "Duo! Duo!" twice to indicate the end. At about three o'clock in the morning, you have to go to the big liao (kitchen) to wake up Shuitou to boil water and cook rice. Say "Duo! Duo! Duo!" three times, and ask the people in the big liao to get up and prepare; about four o'clock , beat "Duo! Duo! Duo Duo!" around, this is to ask everyone in the temple to get up, wash up, and go to the morning hall. After four boards, play five boards and say "Duoduoduo! Duoduo!" to answer the bell. This is the rotation from one board to five boards.
The clock board of the Zen Hall is the order of the public. The so-called "Ears and Eyes of the Dragon and Heaven" must be respected. The combination of bell plates is sometimes "one bell, one plate and one wooden fish", sometimes "two plates, one bell and one wooden fish", or "three plates, one bell and one wooden fish", which all represent some special meanings. In short, the life of a Zen person is orderly and orderly every day under simple orders without using language.
Bells and boards are the orders of Zen. Why are they made of wood into the shape of fish? Especially when you hit the wooden fish when chanting sutras, Buddhism values ??compassion, so why hit the fish head? Isn't it too cruel? Fish have a very special habit. Whether they are swimming in the water or stationary, they keep their eyes open without rest. Buddhism takes its characteristic of diligence and beats the wooden fish to encourage Zen practitioners to work hard and not slack off. Some even write on the bell board, "Life and death are big things and impermanent and rapid; cherish time and wait for no one." This always reminds Zen practitioners to cherish time.
The most important leader in the meditation hall is called "Vina" in Buddhism. There is a small sign next to his seat, which writes a very important sentence: "The wisdom and destiny of the public are in you alone; if you are If you don't care, the fault will be yours." That is to say, in the meditation hall, everyone's practice of rules and regulations is led by Wei Na. The so-called wisdom life of everyone should be well maintained by Wei Na. Otherwise, it is Wei Na's fault if it is not implemented well.
In addition, there is also an "incense board" in the meditation hall that attracts attention and attention. There are many levels of incense boards─
1. "Police" incense board: Yes Used to encourage everyone.
2. "Xunxiang" incense board: used to inspect people who are drowsy in sitting meditation.
3. "Supervisor Incense" incense board: used during the seventh period of Zen, usually by the abbot, first seat, west hall, vienna, picket, etc.
4. "Qinggui" incense board: For more serious cases, the Qinggui incense board will be called upon to punish those who violate the rules.
In addition, some believers also like to give incense boards (incense boards) to eliminate karma and increase their strength.
The use of "incense boards" is not new to Zen Buddhism. Emperor Yongzheng of the Qing Dynasty missed his former imperial master, Imperial Master Yulin, very much. When he learned that there was a disciple of Imperial Master Yulin in Gaomin Temple in Yangzhou, he summoned him to the court and asked him how his Zen skills were. He replied to the emperor that he was ashamed and had not achieved much in Zen.
Emperor: ‘You! How could a generation of national teachers have such a useless descendant like you? Are you limited to becoming enlightened within a week? If you don't become enlightened within a week, my sword will come to kill you. ’
Every day from now on, the guard would stand outside the meditation hall, wave his sword and say: ‘Today is the first day! ’
‘Today is the second day! ’
‘Today is the third day! ’
The disciple of Imperial Master Yulin thought hard: My little life cannot be saved today. But on the seventh day, he finally became enlightened in desperation.
It turned out that he snatched the sword from the guard, called Yongzheng and said to him: 'It is you who wants my head? Or do I want your head? ’ When Yongzheng heard this, he was very happy in his heart. If he was not enlightened, who would have such a big tone? Yongzheng was also a Zen master and had great expectations for Zen.
Therefore, the Zen hall of a Zen sect, whether it is closed, large or small, is mainly to allow those who are determined to practice Zen and enlightenment to have a place of enlightenment.
2. Hua Tou and Achievements of Zen Practitioners
A person who practices Zen must always mention Hua Tou to practice. "Hua Tou" is an important first step for those who learn Zen!
The so-called "referring to Hua Tou" is mainly to mention a thought and see where the beginning of this thought comes from? Where will it go? Hold this thought and this word tightly, reflect back on this word, and realize your true nature. There are two kinds of huatou, one is huatou with meaningful semantics; the other is huatou with meaningless semantics. This kind of huatou cannot be explained by common sense or logical reasoning. Because it has no meaning, there is no need to study it separately. The meaningful huatou refers to what we usually say -
'Does a dog have Buddha nature? ’
‘Where is the hero when we have no dreams or ideas? ’
‘All things return to oneness, where does one return to? ’
‘Who is chanting Buddha’s name? ’
‘It’s me who recites Buddha’s name, but who am I? ’
‘Who told us to carry a corpse and run around here and there every day? ’
‘What is the origin of the founder’s coming to the west? '
The so-called "interpretation of the huatou" means that you should continue to participate in this way and ask questions - until the end of the question, you suddenly say "Oh!" ’ The deluded and empty world was shattered. At this moment, I was stunned, ah! That feeling is something special. This is enlightenment.
"Consult Hua Tou" is mostly mentioned by Zen masters to give us enlightenment. Sometimes, Zen masters mention Hua Tou, but we don't know what it means. For example, Zen Master Long Ya asked when he visited Zen Master Linji. : 'What is the intention of the Patriarch to come to the West? ’
Linji: ‘Bring me the Zen board.
’
Later, Zen Master Longya went to see Zen Master Cuiwei and asked: ‘What is the intention of the Patriarch’s coming to the west? ’
Cui Wei: ‘Bring me a futon! ’
This kind of answer that is not what the question is asked, and the dialogue that is not the donkey’s head but the horse’s mouth, has a great truth in the heart of the Zen practitioner. Another example is when Zen Master Deshao of Tiantai visited Zen Master Jinghui and asked, "What is a drop of water in Caoxi?" ’
Jinghui: ‘It’s a drop of water from Caoxi River. '
Most people see many irrationalities, but in the world of Zen practitioners, he has unified contradictions, reconciled time and space, unified mind and matter, and integrated all living beings. There is no difference between you and me, everything is equal.
Master Shanhui, also known as Master Fu, has a poem that says:
"With a hoe in his bare hands, he walks and rides a buffalo; when people cross the bridge, the water does not flow. ”
If this verse was shown to current Chinese teachers, it would definitely not make sense. Why? Since I have nothing, how can I have a hoe? If you are walking, how can you ride a buffalo? How can the bridge not flow when people cross it? This simply doesn't make sense.
We often draw boundaries between the ontology and phenomena of the world, and between you and me. With this boundary in the universe, the world will be very fragmented and even riddled with holes. And Zen practitioners can transcend treatment, transcend fundamentals and phenomena. Therefore, there is no each other, no time and space, no coming and going, no movement, no big or small. Everything is the same, everything is equal, and everything is transcendent, so there is no No troubles, everything is unified, this is the state of Zen that is free and easy, and it is also the life of Zen that is at ease with the situation.
How to meditate? How to participate in Huatou? We sit down on the bed, floor, or sofa at home to concentrate our thoughts and unify our spirits. This is called Shenhua Tou. Just like a cat trying to catch a mouse, it keeps its eyes on the ground, with all four feet on the ground, and the hair on its body standing on end, and concentrates all its strength on one thought. Shen Hua Tou uses this kind of mental energy!
Zen Master Langya had a female disciple who asked Zen Master Langya how to participate in Hua Tou? Zen Master Langya said: "Just say "Let him go"!" ’
After hearing this, the female disciple refused to retreat. One day, someone told her:
‘Hey! Your husband went to the theater and drank with a beautiful lady! ’
‘Let him be! ’
Another person said to her: ‘Oh! There was a thief at your house today, and a lot of things were stolen. ’
‘Let him be! ’
If we heard her answer like this, we would definitely be anxious for her. How can we just let him go? ?
One day, she and her husband were frying fried dough sticks, and she heard a sound of "squeak!" and she realized the truth. She quietly left the pot, and her husband shouted: 'Hey! Hello! How do you walk away? ’
She replied: ‘Let him be! ’
Husband: ‘Are you crazy? The oil in the pot is hot, how can you "let it go"? ’
We saw that this lady was unkind and unreasonable, but she said “Let it be!” and she was able to feel at ease in the world. When you occasionally see two people whispering to each other in your daily life, you don’t have to think that they are talking to you, “Let them go!” When you see someone else’s life being abnormal, as long as it doesn’t harm you, say, “Let them go!” Don't be jealous when you see others benefiting from it. "Let them go!" If you can make good use of this sentence "Let them go!" when walking, standing, sitting, or lying down, when dealing with others, you don't need to meditate on Zen enlightenment, and your life will be easy. of.
3. The system and rules of the jungle
The system of the jungle is very democratic and equal. Under the division of labor and cooperation, everyone performs their duties, including those in charge of life, etiquette, and legal affairs, such as: Vina is the outline of the rules; Dianzuo is in charge of living expenses and is responsible for preparing food; Incense lamp is responsible for the cleanliness and affairs of the Buddhist temple; Shuishi is responsible for the needs of people's livelihood... Because everyone's nature is different, the permanent meeting Positions are given and arranged according to each person's aptitude, truly achieving the Zen forest style of "making the best use of everyone's talents and making the best use of everything".
Yuetan Zen Master Zeng Yun said that there are three levels of monks:
1. Those who can help a wide range of sentient beings and make good connections are the best monks.
2. Although he cannot preach the Dharma and save people, he can maintain the temple and protect the monastery. This is a middle-level monk.
3. Those who cannot propagate the Dharma and save people, and cannot protect the monastery, and only know how to eat and sleep, are inferior monks.
Also, Zen Master Ashan also said that he is a good person -
1. Being able to withstand the hammer's blows, beatings and scoldings, withstanding grievances and blows, and all kinds of suffering, he is very strong. This is a superior monk.
2. Although you can't bear it and can't stand the grievance, you can still be nice to him and he will be grateful for your compassion and kindness. This is a middle-level monk.
3. Can’t bear any grievances, and don’t know how to be grateful. They can only be resentful and dissatisfied. They often live in comparison with you who are good to me and others who are not good to me. They have no Zen joy or Dharma joy. , this is a lower-level monk.
In fact, Zen Master Ashan’s talk about monks does not necessarily refer to family members. Every member of our society, country, company, and family can be measured in this way. Is it a superior nature? Or is it average or inferior? Those who can tolerate being wronged are superior; those who know the other person is compassionate and grateful are average; those who are ignorant of everything are inferior. We can use this method to test the people around us and appreciate the various aspects of all living beings.
Everything in the Zen jungle is equal. We can know it from its various nouns, such as -
When the abbot and the monk want to invite everyone to a meal, it is called "general invitation" .
The leader of the hall is going to give a sermon on the Dharma, which is called "General Discourse".
The guest room ordered to work, called "Pupo".
I would like to express my condolences to everyone by drinking tea, called "Pu Cha".
Adding the word "universal" means that everyone is equal and treated the same. In addition to Jungle, there is also the system of "six harmonious respects", namely: harmony in benefits, unity in precepts, unity in understanding, unity in body, unity in speech, and unity in mind. Everyone is equal in terms of interests, precepts, opinions, language, thoughts, and lifestyle.
Zen Buddhism is not as complicated as the precepts of the Vinaya Sect. Its rules are very simple and orderly. For example, some Zen halls indicate the rules for practicing Zen:
1. Do not insult the practitioner.
2. Do not blaspheme the Three Treasures.
3. Do not damage the meditation hall group.
4. Do not violate criminal offenses (i.e. killing, stealing, prostitution, kidnapping).
5. Don’t talk about your achievements.
In addition, Zen Master Baizhang also has the "Twenty Rules of the Jungle":
The Jungle is prosperous by doing nothing, practicing by reciting the name of the Buddha is safe
Keeping the precepts is the first order of diligence. For a disease, reducing food is the decoction
Being patient with troubles is bodhicitta, and not arguing about right and wrong is liberation
Retaining people and becoming a sincere deacon with old age is meritorious service
Language should be reduced to be straightforward; elders should use kindness and kindness as the advancement of virtue
Learning should be diligent as the entry point; understanding of cause and effect should be clear as no fault
Ageing and death should be impermanent as a warning; Buddhism should be rigorous as practical
Hospital guests with sincerity as an offering, and the mountain gate with seniority as solemnity
Be prepared to do everything in advance, do not work hard to deal with people, be humble as a reason
Be calm in times of danger Compassion is the foundation for concentration and charity
These are some important rules and goals of the Zen forest.
4. The life and practice of Zen
The beauty and image of a Zen practitioner are all reflected in the walking, standing, sitting and lying down in daily life. The so-called "walk like the wind, sit like the wind" "Bell, stand like a pine, lie down like a bow." When walking, be as fast and silent as the wind, walking straight without bending; when sitting down, be as steady and solemn as a bell; when standing, be as straight as a pine tree; when sleeping, The auspicious pose lies on the right side of the body like a bow.
There is a verse that describes the demeanor of Zen masters, which is very interesting -
"Hold the Buddha's voice, slowly flow the water, chant sutras, walk on the road, and fly wild geese"
Put your palms together and hold your chest as if you are holding water on your head. An You
Looking forward and backward, moving lightly, turning left and right, half-opening his eyes
The majestic movement and movement are always so majestic and worthy of a Buddhist Zen monk."
The sound of chanting the Buddha's name is like running water, slowly recited; walked in a line like geese, neat and uniform; put the palms together in front of the chest as straight as holding water; when standing, it seemed as if there was a plate of oil on the head, full of energy. In the past, the concubines in the Chinese palace, and even today's Miss World and Miss China, also carried things on their heads to train their beauty and appearance. Zen practitioners also paid such attention to the majesty of their bodies.
When it comes to the walking of Zen practitioners, they must look forward and backward, move gently, and never look around when looking at things.
Of course, there are also some unscrupulous Zen practitioners who are not influenced by worldly visions and opinions. For example, Zen Master Fa Rong often wears ragged clothes and has a runny nose hanging from his mouth, reminding him that the runny nose is about to run down, so hurry up. Wipe it off, he replied:
'I don't have time to wipe that vulgar man's nose! '
Once, the emperor asked him to come to court to meet him, but Zen Master Farong refused and composed a stanza:
"The world is not as smooth as the hills;
Lying under the vines with a stone pillow
How can I envy the princes if I don’t care about the emperor?
I have no worries about life and death. ”
What he means is that everything in the world is unpredictable, unlike us Zen practitioners who sleep peacefully by mountains, forests, watersides, under vines, or trees, using a stone as a pillow. The emperor doesn't have to pay homage, so why should I envy the princes? I don’t care about life or death anymore. What else is there for me to worry about and worry about?
The life of a Zen practitioner can also be described by another stanza -
"Two and a half pounds of clothes, two and a half handfuls of face wash;
Three meals Chanting and contemplating the five things in the hall.”
The total amount of clothes owned by Zen practitioners only weighs two and a half kilograms, and the water used to wash their faces is enough to wet their faces twice, which can be described as extreme. Be simple and cherish blessings. Before eating, you should put your palms together and recite "Offer to the Buddha, offer to the Dharma, offer to the Sangha, and offer to all living beings." When eating, you should visualize:
1. Calculate the amount of work and measure where you came from. .
2. Thinking about one’s own virtues and lack of supply.
3. Beware of alienation and greed.
4. A good medicine for doing business is to cure dryness.
5. For the sake of enlightenment, you should receive this food.
These are the attitude and practice of Zen practitioners to accept offerings and food based on their Dharma body, wisdom, life, and practice.
When we eat, we must not only be delicious, but also have all the colors, aromas and flavors. We are greedy when it comes to delicious food, and we are extremely picky about what we don’t like. Zen practitioners do not eat more because it tastes good, nor do they stop eating because they don't like it. They just do it to recuperate their body and practice the Tao. In their minds, even if they "eat all day long without biting a grain of rice," they feel comfortable and safe. This is what we need to learn from.
To sum up the main points of Zen life, there is nothing more than -
1. Patience (removing ignorance from humiliation)
2. Work (from doing)
3. Cultivating blessings (increasing wisdom from cultivating blessings)
4. Gratitude (gaining happiness from gratitude)
5. Zen Zen (Freedom from Zen Zen)
There is a Zen master Tanzhao who tells everyone he meets every day: 'Happy! Happy! I'm so happy! ’ Once he accidentally fell into the water and almost drowned, but he still smiled fearlessly.
But when I was old and bedridden, I would cry out every day: ‘Oh, it’s painful! Oh the pain! I'm in so much pain! ’
When the abbot heard this, he said to him:
‘You can’t keep shouting in pain like this! I remember when you fell into the water and almost drowned, you were not afraid. Why are you always crying out in pain now that you are old and sick? Where has your practice gone? ’
Tan Zhao: ‘Look at me, in this life, is it better to cry out for pain? How about shouting happiness? '
In fact, Zen Master Tanzhao's state of enlightenment is not represented by shouting happiness or pain. The reason why he shouts "Happiness! Happiness!" is to let everyone cherish time; so he shouts "Pain! Pain!" It is to warn everyone of the terrible uncertainty of life and death!
Finally, how does a Zen master practice? Let me end by citing the process of a Zen master’s enlightenment.
There was an old woman who was very supportive of Buddhism. She supported a Zen master to practice Zen for twenty years. One day, the old woman wanted to know how the Zen master was practicing, so she asked her very beautiful granddaughter to bring a meal to the Zen master. She also told her granddaughter that when the meal was delivered, she would hug the Zen master and see what the Zen master said. , go back and tell her.
The granddaughter went to the Zen master's residence, put down the food according to her grandmother's instructions, and then hugged the Zen master. The Zen master remained motionless and said coldly: "Withered trees lean against cold rocks. No heating. '
It means that as a practitioner like me, like a dead tree, after three winters on a cold cliff, my heart is so cold. Wealth...can't affect me, I can't get hot anymore.
The granddaughter came back and told her grandmother these two sentences.
When the old woman heard this, she was very disappointed and said: 'I didn't expect that I had supported a self-made man for twenty years! ’ In anger, he drove away the Zen master and burned down the hut where the Zen master practiced.
Zen masters should not only practice for themselves, but also treat all living beings with great kindness, compassion, and enthusiasm like a Bodhisattva. They should not be selfish, so in practice, we must--
1. Self-reflection, and look to yourself instead,
2. Self-renewal, continuous evolution,
3. Self-practice, don’t look outside,
4. Self-separation, regardless of victory or defeat.