Zen Master Dasui Fazhen was the legitimate grandson of Baizhang Huaihai and the legitimate son of Changqing Da'an. In the Zen Buddhism at that time, he was definitely the old charity who was in charge of the country. The two words "Biyan Record", "Lantern Festival", "Man and Tian

The Great Suifazhen Zen Master is the legitimate grandson of Baizhang Huaihai , the legitimate son of Changqing Da'an. In the Zen Buddhism at that time, he was definitely the old charity in charge.

Dasui, " Biyan Record ", "Lantern Festival", "Man and Tian Baojian" and other words are recorded as Great Sui Dynasty. However, the first classic in the history of Chinese Zen Buddhism, "The Collection of Ancestral Halls" and the "Da Sui Kaishan Shenzhao Zen Master's behavior" in "Quotes of Ancient Zunsu" are all recorded as Da Sui, and many other classics such as "Five Lanterns Huiyuan", " Zhiyue Lu " are also recorded as Da Sui.

Yizhou (now Chengdu, Sichuan) Dasui Fazhen Zen Master, the Dharma heir of Zen Master Da'an in Changqing, from Zizhou (now Santai County, Sichuan), and his common surname is Wang. When he was young, he became a monk and realized the causes and conditions of his previous life. He decided to seek the master's advice. Later, he became a monk at Huiyi Temple. After receiving the full precepts, he went south to study and paid homage to the great Zen masters such as Yaoshan, Daowu, Yunyan, Dongshan , etc. Later, he stopped under the seat of Zen Master Dawei, and the time he celebrated the seat of Zen Master Da'an.

After Zen Master Fazhen arrived in Weishan, he worked diligently and "food cannot be filled, and lie down and does not seek warmth" for several consecutive years. He was highly valued by Zen Master Weishan.

　One day, when Master Weishan saw Master Fazhen, he asked, "Didn't you ask any questions in the old monk?"

　　Zen Master Fazhen said, "Where should I teach you to go to?"

　　Zen Master Weishan said, "Why don't you say what Buddha is?"

　　Zen Master Fazhen immediately made a gesture to cover Master Weishan's mouth.

　　The Zen Master Weishan exclaimed: "I really got the essence."

　　Because I got the seal of Zen Master Weishan, from then on, Zen Master Fazhen's Taoist name has spread far and wide.

　　Several years later, Zen Master Fazhen bid farewell to Weishan and returned to Xichuan. He lived in Longhuai Temple in Guikou Mountain, Tianpeng. He cooked tea on the roadside every day and served passers-by for three years.

Later on the back mountain of Longhuai Temple, Zen Master Fazhen discovered an ancient temple called Dasui. The peaks around the temple are towering and the streams are clear and cool. There is an ancient tree in it, with a circumference of more than four meters. There is a mouth on the south side of the tree. It looks like a door, hollow and unobstructed, and it is naturally formed. Zen Master Fazhen moved here and called it "Muchanan".

Zen Master Fazhen has lived here for more than ten years. Although he did not leave the mountain, his Dharma name was well-known and scholars from all over the world followed him thousands of miles away. At that time, the local officials in Sichuan were also very respectful to Zen Master Fazhen and sent envoys to invite him to preach the Dharma many times. Zen Master Fazhen politely declined on the grounds of old age and illness.

　　About Zen Master Dasui, we can know one or two of them from the following French and interviews with the public:

　　　Advanced Hall: "This nature is originally pure and has all virtues, but it is different from the two causes of defilement and purity. Therefore, all saints realize it and always use it to achieve enlightenment. Ordinary people are confused and use it to always use it, and they are not drowning in the samsara of reincarnation. Their body is non-dual. Therefore, Prajna says, "There is no two, no two, no difference and no end."

　　This French is in line with the view of "Awakening of Faith in the Mahayana", and represents the most basic view of Zen.

　The monk asked, "The fire of the catastrophe is very good, and all the great thousand are bad. Is this bad not bad?" The master said, "Bad." He said, "So, let him go." The master said, "Go with him." The monk refused. Later, I went to Touzi (Zen Master Datong) and gave a brief speech. The son (who threw himself into the scent) then pretended to be incense and said, "The ancient Buddha in Xichuan was born." He said to his monk, "You go back and repent quickly." The monk returned, and Zen Master Dasui had died (into extinction). When the monk came to Tengzi again, the son (Tengzi) also moved (died).

　　General scholars often understand the relationship between the true nature (self-nature) and all dharmas (phenomenons) from the perspective of the two extremes of the heretics' view of the cessation and permanence, so as to conclude that there is an inanimate existence outside of birth and death, there is a so-called pure ontological world outside of the phenomenon world, and there is a nirvana outside of life and death. What the monk asked was exactly where the two extremes were. Unfortunately, his knowledge and understanding were too great, and even though he received the guidance of Zen Master Fazhen, he refused to turn around.When I look back, I regret it!

　　　Ask: "What happens when life and death come?" The master said: "Eat tea and eat tea, and eat when you meet." He said: "Who is offered?" The master said: "Pick up the bowl together."

　　　Death is a problem that everyone cannot avoid. Zen Master Fazhen’s attitude is to “eat tea when you meet, eat when you meet.” The wisest way to do this at this time. Never understand it as numbness and escape. It should be noted that when he eats tea and food, he has a "silent and always shining, and always shining and always silence", and is not as conspiring and thinking as we ordinary people, and are transformed by the environment. The question "Who receives the offer" shows that this monk has a "self-view". As for ordinary people, life and death are the greatest negation of "me". Then, it will naturally become a problem who receives offerings after death. Unfortunately, this is just a big delusion. The answer to "take the bowl together" is very wonderful. Are you offering or not?

　　　Question: "Buddhism is everywhere, where do people stop?" The master said: "The sea leaps from the fish, and the birds fly in the sky."

　　This question is like "The earth is the monk's eye, where is it going." Buddhism is everywhere, what is going on? Sometimes being attached to Buddhism can also bind people.

　　When Zen Master Fazhen was dying, he gave a wonderful performance for his disciples-

　　The monks participated in it, and Zen Master Fazhen used his mouth to act as a storm, his mouth was corrupt, and his face was distorted. Zen Master Fazhen said to everyone, "Is there anyone who can cure me?" The monks competed to deliver medicine, and the common people also gave it more medicine when they heard it. Zen Master Fazhen will not accept it. Seven days later, Zen Master Fazhen slapped himself, and ordered his mouth to return to normal, and said to everyone: "For many times, these two pieces of skin have been plastered, and no one can cure them yet." After that, he sat upright and passed away.

Zen Master Fazhen was still alive and there was another story:

One day, a monk came to visit Zen Master Fazhen.

Zen Master Fazhen asked, "What teaching do you usually teach?"

This monk said, "The Hundred Dharmas."

Zen Master Fazhen immediately raised his stick to his argument and said, "Where did it start?"

This monk said, "From the fate." "

Zen Master Fazhen sighed and said, "How bitter, how bitter."

"Hundred Dharmas Theory", full name is "A Brief Record of the Mahayana Hundred Dharmas and Mingmen Treatises", written by Vasarira, India, is one of the main treatises based on the Dharma Xiang Sect founded by Xuanzang .

This theory emphasizes that the mind is the most superior, emphasizing that people have no self and the law has no self.

Since you are talking about sutras and treatises, then I will test you. So Zen Master Fazhen immediately asked, where did it come from?

This monk is familiar with the scriptures and treatises, and he can find standard answers in this kind of book. He will naturally open his mouth and start from the fate.

The Agama Sutra says: "All dharmas are born from causes and conditions, and the Dharma will be destroyed."

And many pagodas are engraved with the Dharma relics verses born from this: "All dharmas are born from causes and conditions, and the Dharma will be destroyed. My master, the great monk, always says this."

Since there are clear records in the Buddhist scriptures and it is often preached by my Buddha Tathagata, it is naturally not wrong.

Seeing another person who was reading the scriptures hard in front of him, Zen Master Fazhen couldn't help but sigh, "It's so sad, it's so sad."

If it can start from fate, it can also be destroyed from fate. Is it Buddhism that arises and disappears indefinitely?

It is important to know that the true Buddha nature is neither born nor destroyed nor coming nor going. Only in this way can one achieve the state of being unmoving. However, even if you reach the state of immobility, it is not the ultimate. Because in the eyes of those who have thoroughly realized, it is still moving.

This is not something that those who study hard can understand.

So, how should this monk deal with it so that Zen Master Fazhen treats him with diligence?

If Hongchen Ximeng was present, when Zen Master Fazhen asked, "Where did it come?"

Hongchen Ximeng replied immediately, "Arise from the Master's question."