Guangxiao Temple, with its flourishing incense and continuous flow of tourists, is a must-visit attraction within the temple complex—the Guangxiao Bodhi Tree, also known as one of the Eight Sights of Yangcheng.
Within Guangxiao Temple stands a Bodhi tree, which was transplanted from India by the eminent Tripitaka Master Zhiyao. It is the first recorded instance of a transplanted Bodhi tree seedling in Chinese history.
Master Zhiyao once prophesied, "One hundred and seventy years after my passing, a Bodhisattva in human form will come to this tree and expound profound Dharma, liberating countless sentient beings." True to Master Zhiyao's words, one hundred and seventy-four years later, the Sixth Patriarch Huineng indeed received the precepts and expounded the Dharma under this very tree.
However, as Qin Yu and his companions arrived at the Bodhi tree, they noticed that it was surrounded by a crowd of people, forming a tight circle. Unlike the Chinese habit of watching spectacles, this group of people silently gazed at the circle without uttering a word.
"Let's go and take a look."
Moyongxing was always eager to join in the excitement. He charged into the crowd, taking advantage of his physical strength to squeeze through and position himself at the forefront of the circle, paying no attention to the angry glances from those around him.
With Moyongxing clearing the way, Qin Yu and the others found it much easier to follow and joined him at the front of the crowd. They looked into the circle and discovered that it contained two elderly monks.
The two old monks sat facing each other, each with a meditation cushion beneath them. Both were dressed in monks' robes, and those familiar with Buddhism would recognize that only the abbot or highly respected masters were qualified to wear such robes. The identities of these two old monks were certainly extraordinary.
"Qin Yu, what are these two monks doing, sitting here without moving for so long?" After observing for a while, Moyongxing grew bored, sensing the lack of activity from the two old monks and the silent crowd. He turned to Qin Yu and asked.
"They are probably in deep meditation," Qin Yu replied uncertainly. It seemed that these two monks were engaged in meditation, but Buddhist meditation was highly regulated, usually carried out in quiet meditation rooms with the fragrance of incense. However, beneath this Bodhi tree, with people coming and going, it was inevitably noisy.
"These two masters are engaging in a form of debate called 'Jifeng Dianchan.' The one on the left is Master Zhiren from Guangxiao Temple, and the one on the right is Master Jiankong from Nanhua Temple. They engage in this debate under the Bodhi tree every day and have been doing so for several days," explained a middle-aged man nearby, overhearing Qin Yu and Moyongxing's conversation.
"What do they debate in 'Jifeng Dianchan'? Aren't monks supposed to pursue non-desire and emptiness of the four elements? Why are they debating?" Moyongxing continued to inquire.
"In 'Jifeng Dianchan,' the debaters mutually validate the depth of each other's practice and meditation methods through skillful arguments," Qin Yu explained to Moyongxing this time.
However, he realized that his explanation didn't have much effect. Moyongxing remained confused, and even his cousin Zhang Hua and Tong Min looked at him with puzzled expressions. So, Qin Yu took a moment to organize his thoughts and provide a more detailed explanation.
The term "Jifeng" originally refers to the mechanism and sharpness of a bow and arrow. In Zen Buddhism, it is used metaphorically as a phrase containing profound Buddhist concepts that are elusive and cannot be traced. It signifies that a Zen master often expresses his own state of mind or tests others using words that carry deep meanings, lacking logical structure.
The "Flagpole Dialogue" by the Sixth Patriarch Huineng is a prime example of Jifeng, characterized by its swift and thought-provoking nature. It is as sharp and direct as an arrow. With a single statement, Huineng said, "It is neither the wind nor the flag that moves; it is the mind of a compassionate person." This statement pointed directly at the nature of the human mind, creating a profound impact.
"In fact, it's not just Zen masters who engage in Jifeng. Many ancient literati also enjoyed participating in Zen debates. In A Dream of Red Mansions, the character Shuangyu often engages in Zen debates. In Chapter 22, the first half, there is a dialogue titled 'Bao Yu Awakens to the Zen Insight through a Musical Composition.'"
"Young friend, I'm surprised that you know so much at such a young age. Nowadays, young people seem to be only interested in foreign idol dramas, neglecting to explore our traditional culture."
The middle-aged man listened to Qin Yu's words and gave him a thumbs up, clearly praising him. However, this comment made Moyongxing and Zhang Hua feel somewhat embarrassed, as if they were the young people who knew very little about traditional culture.
"Our Sixth Patriarch was a renowned master of Jifeng debates. The 'Thirty-Six Pairs of Teachings' he passed down is the main method of Jifeng in Southern Zen. Since you're familiar with Jifeng, you must have also heard of the story of 'One Night's Awakening.'"
"Yes, I've read about it in a book before. It tells the story of a Jifeng debate between the Sixth Patriarch Huineng and his fifth disciple, Master Xuanjue."
Qin Yu had previously read about the story of "One Night's Awakening" in a local chronicle book of Yongjia. Before becoming a disciple of the Sixth Patriarch, Master Xuanjue was already a highly respected monk, seeking enlightenment in Buddhist meditation at Xianyan Mountain in Rui'an County.
One day, while reading the Vimalakirti Sutra, Master Xuanjue suddenly felt a clear understanding both internally and externally. The states described in the sutra were no different from his own inner world. The nature was inherently the same. As a result, Master Xuanjue decided to venture beyond the mountains and travel around, seeking confirmation from others.
By fate, he encountered the Fifth Disciple of the Sixth Patriarch, Master Xuanze. The two immediately hit it off and had a harmonious conversation. They then decided to visit the Sixth Patriarch together.
Upon arriving at the temple of the Sixth Patriarch, Huineng was sitting on a meditation cushion. Without waiting for an introduction from Xuanze, Xuanjue walked up to Huineng, making a loud noise by shaking his staff. He circled Huineng three times and stood still, neither bowing nor speaking.
Huineng glanced at him and calmly said, "As a monk, one should possess the three thousand deportments and the eighty thousand virtuous actions. May I ask where you come from that you display such arrogance and lack of respect?"
Xuanjue didn't care and replied, "Life and death liberation is the most important matter in life. Moreover, the changes in various circumstances are swift and impermanent. Other matters seem insignificant to me. Therefore, I don't pay attention to deportments, rituals, or etiquette."
Huineng asked again, "If that's the case, why don't you seek to comprehend the principle of neither birth nor death, of neither fast nor slow?"
Xuanjue answered, "Based on my understanding, there is fundamentally no birth or death, existence or nonexistence in the world. Therefore, there is no need to seek comprehension or lack thereof. And naturally, there is no discussion of fast or slow."
Upon hearing this, the Sixth Patriarch Huineng joyfully exclaimed, "Exactly so! You have realized the true meaning of Zen."
The surrounding monks were astonished to hear the praise from the Sixth Patriarch. He rarely commended others, making this wandering monk quite exceptional.
With the approval of the Sixth Patriarch, Xuanjue followed the ceremonial customs of the Zen tradition. He tidied his robes and respectfully bowed to the Sixth Patriarch three times.
Xuanjue's initial arrogance followed by his display of humility surprised everyone. However, what shocked the monks even more was that immediately after the ceremony, Xuanjue stood up and bid farewell, ready to leave the mountain.
The monks questioned, "Are you leaving so soon? It seems rather hasty, doesn't it?"
Little did they know that Xuanjue was about to engage in a skillful exchange with his teacher.
"Is it not self-moving, but rather the body that possesses swiftness?" Xuanjue provocatively asked. Since there was no initial movement, how could there be any fast or slow?
The Sixth Patriarch remained composed and replied, "You say it is not self-moving. Then, who is it that knows there is no movement?"
"Compassionate beings give rise to distinctions," Xuanjue responded.
This exchange marked a skillful encounter. The Sixth Patriarch smiled and said, "You have deeply understood the meaning of non-arising."
While the Sixth Patriarch's words appeared to affirm Xuanjue's understanding, they contained a hidden meaning. If non-arising exists within the mind, how can it be attained?
Realizing the subtle meaning behind the Sixth Patriarch's words, Xuanjue further countered, "Can there be intention in non-arising?"
The Sixth Patriarch replied, "Who would discern intention in non-intention?"
Xuanjue replied, "Even distinctions are not intention."
The swift and profound exchange between the two left the surrounding monks bewildered. Only Xuanze showed some signs of contemplation. Recognizing Xuanjue's deep insight, the Sixth Patriarch was pleased and invited him to the meditation hall to spend the night, engaging in Zen practice together as teacher and disciple.
The next day, Xuanjue took his leave from the Sixth Patriarch and departed from the temple. Later, Xuanjue became renowned as the Master Wuxiang and composed enlightening poems in prosperous times. The dialogue between Xuanjue and the Sixth Patriarch on that night became known as "One Night's Awakening" among later generations.
The skillful debates of Zen can only be understood by those with a certain understanding of Buddhism. Especially in such lightning-fast exchanges that leave no room for contemplation, one's comprehension and wit are put to the test.
"I couldn't quite catch it. Monks always seem to enjoy playing dumb riddles," Qin Yu whispered to the others.
Qin Yu then quietly explained the origin of the "Night's Awakening" anecdote to his companions. However, rather than reducing their confusion, his words seemed to add a touch more perplexity to Mo Yongxing and the others.
"Buddhism emphasizes enlightening those who have a karmic connection and cultivating wisdom. I suppose it refers to this kind of thing," Tong Min pondered thoughtfully.
"Young friend, well done. You even know where the subtlety lies in the anecdote of the 'Night's Awakening' involving the Sixth Patriarch. Impressive, very impressive," the middle-aged man didn't expect Qin Yu to be so familiar with this story, remembering both the Sixth Patriarch and the Master Xuanjue's skillful techniques. It exceeded his expectations.
"These are all summaries from the ancients. I merely recite what I have learned from books," Qin Yu humbly replied.
"What's wrong with reciting from books? Just ask some random young people on the street, and they probably wouldn't even know the name of this anecdote, 'Night's Awakening,'" retorted Mo Yongxing, sneering and muttering under his breath.
"Amitabha!"
"Amitabha!"
As soon as Mo Yongxing finished muttering, both masters in the circle simultaneously opened their eyes. Venerable Jiankong, on the right, joined his palms together and slowly asked, "Venerable Bodhidharma, facing the wall for nine years, I ask, when Bodhidharma faced the wall, what was he turning his back to?"