In the 20th year of the Republic of China (1931), 13-year-old Nan Huaijin ranked last in the primary school graduation exam and only received a certificate of graduation.

His father asked him to learn wood carving or work as an apprentice in a shop, but Nan Huaijin refused, so he had to study at home. During the three years of self-study, his father hired Ye Gongshu, a teacher who was knowledgeable about the past and present.

In the twenty-fourth year of the Republic of China (1935), 17-year-old Nan Huaijin married her aunt and cousin Wang Cuifeng and had their eldest son, Nan Shunquan.

In the same year, he left Wenzhou and went to the Zhejiang Martial Arts Hall to practice martial arts. He also studied at the Zhejiang National Academy of Arts and graduated from the second phase of the National Martial Arts Trainer Training Course. He graduated from the 10th phase of the Political Studies Class of the Central Military Academy and graduated from the Graduate School of Jinling University. He graduated from the Department of Social Welfare and became a martial arts instructor.

In the 25th year of the Republic of China (1936), Nan Huaijin went home for the summer vacation. His wife later gave birth to his second son, Nan Xiaoshun.

In the twenty-sixth year of the Republic of China (1937), when the Anti-Japanese War broke out, 20-year-old Nan Huaijin went to Sichuan alone, decided to join the army and was admitted to the tenth session of the Political Studies Class of the Central Military Academy. After graduation, he returned to Sichuan to teach and entered the Central Military Academy. Military Academy Officer Education Team.

In the 28th year of the Republic of China (1939), Nan Huaijin appointed himself as the general manager of the Liangshan Reclamation Company and the commander-in-chief of the local self-defense corps, stationed at the border and guarded the border.

Later he was transferred back to serve as a political instructor at the military academy.

During this period, he studied social welfare at Jinling University in West China, with a view to serving the public and concentrating on Buddhist scriptures.

In the 31st year of the Republic of China (1942), Nan Huaijin resigned from his post as an instructor at the *** Military Academy and abandoned Lingyan Temple in Yinguan County (now Dujiangyan City), where he met Wang Qingfeng, a master of swordsmanship from the Qingcheng School. In order to study Buddhism deeply, Nan Huaijin quietly left Chengdu and went to Daping Temple at the top of Mount Emei, where he practiced in seclusion and traveled to Kangzang.

In the spring of the 32nd year of the Republic of China (1943), Nan Huaijin met Yuan Huanxian, and after a meeting, they became a close friend.

The Zen monk Xuyun came to Chongqing to preside over the Dharma Assembly to protect the country and eliminate disasters. When Yuan Huanxian’s retreat period expired, Yuan Huanxian and Nan Huaijin went to Chongqing to invite the old monk Xuyun to return to Lingyan Temple in Chengdu to establish Vimalakirti. After giving up teaching, Nan Huaijin followed him around, and he worshiped the door wall and became the first disciple of Vimalakia Vimalakia. He devoted himself to practicing Taoism and practicing Zen, and found many insights.

In the thirty-fourth year of the Republic of China (1945), Nan Huaijin went to Sichuan, Xikang, and *** to visit various religious sects. During this period, in order to study, he practiced in seclusion at Daping Temple in Zhongfeng, Mount Emei for three years.

For a period of time after that, Nan Huaijin looked for teachers everywhere as a spiritual practitioner, constantly absorbing knowledge from various schools along the way, and gradually formed his views on Confucianism, Buddhism, and Taoism.

In the 36th year of the Republic of China (1947), he returned to his hometown of Yueqing. Soon after, he retired to live in seclusion among Santianzhu in Hangzhou.

Later it was repaired near Tianchi Temple in Lushan Mountain, Jiangxi Province.

In 1955, Nan Huaijin published the book "Zen Hai Li Test" in an embarrassing situation, but he could not sell a single copy.

Soon, the family moved to Longquan Street in Taipei, living near the vegetable market where vendors and goons were noisy all day long. Here, Nan Huaijin wrote books with his right hand all year round, holding his young son in his left hand, and kept moving with his feet. The cradle was pushed on the floor to prevent the infant from crying.

Nan Huaijin, who was in distress, cooked calligraphy to cure his hunger. With his amazing memory, he completed two masterpieces, "The Modern Interpretation of Surangama's Great Meanings" and "The Modern Interpretation of Surangama's Great Meanings". However, they were piled in the corner of the bookstore. People buy.

Since the 1960s, Taiwan officials have promoted a Chinese cultural renaissance movement, which has aroused strong cultural nostalgia among the people.

In 1960, Hu Shi read "The Modern Interpretation of Surangama's Righteousness" and expressed his approval. Nan Huaijin gradually became known and had more and more disciples. He was invited by Chiang Kai-shek and Chiang Ching-kuo to give lectures at the military garrison in Taiwan.

In 1976, Nan Huaijin published a collection of lectures called "The Analects of Confucius", which took advantage of the trend and was reprinted many times and became popular in the Chinese cultural circle.

On February 11, 1994, when the Zen Hall of Nanputuo Temple was completed, Nan Huaijin came to Nanputuo Temple in Xiamen at the invitation of Elder Miao Zhan to host the Seven Days of Nanzen Zen - Life Science and Zen Practice Research Zen Lecture.

This activity is a practice carried out by Nan Huaijin in the spirit of modern science combined with the seven traditional Buddhist Zen forms. During the seven days of meditation, Nan Huaijin personally explained the essentials of meditation and guided all the students. He carries out Zen meditation practice and imparts his lifelong study experience and insights to others. His video of "Seven Days of Southern Zen" is widely circulated on the Internet.

In 1945, after leaving Tibet, he went to Kunming and gave lectures at Yunnan University and later at Sichuan University.

In the spring of 1949, he went to Taiwan and was successively employed as lecturers at Chinese Culture University, Fu Jen University and National Chengchi University.

In February 1949, when Nan Huaijin first arrived in Taiwan, he encountered a fire in a small hotel. Yang Xiangwei, a girl from Changchun, Jilin, became one of the refugees taken in by Nan Huaijin. Later, the two got married. Nan Huaijin, who was born in China, was forced to make a living and started shipping business with his Wenzhou fellows, so they formed the "Yi Li Xing" company with three ships.

*** When retreating from Zhoushan, he occupied the ship of Yilihang Company. Nan Huaijin lost all his money and became heavily in debt overnight.

Two daughters and two sons were born one after another, and they had to live in a shabby alley on the seaside of Keelung, crowded into a hut with leaky tiles and no wind.

In 1963, Zhang Qiyun, the founder of the Chinese Culture University in Taipei, hired Nan Huaijin as a professor and dean of the School of Ethnic Studies. Nan Huaijin accepted the appointment letter with the additional condition that he would not attend classes at the school and that graduate students would come to his home to be taught.

Subsequently, Nan Huaijin opened the "I Ching" course at Fu Jen Catholic University in Taipei. As a result, the number of students increased significantly, and most of them were future political dignitaries, cultural and financial figures in Taiwan.

In 1969, Nan Huaijin founded the "East-West Essence Association" and later founded the "Laogu Cultural Enterprise Company", Shifang Zen Forest and "Shifang Jungle Academy".

In 1971, Nan Huaijin founded the magazine "Humanistic World" in 1984. In order to avoid disaster, Nan Huaijin immigrated to the United States in 1985 and established the "East-West College" in Virginia.

In 1983, Wang Sheng was defeated by Chiang Ching-kuo. Dismissed and disbanded Liu Shaokang's office.

Wang Sheng had studied Buddhism with Nan Huaijin, so it was rumored that Chiang Ching-kuo suspected that Nan Huaijin might become the new leader of the New Politics Department in Taiwan.

In 1988, Nan Huaijin returned to Hong Kong to settle down. During this period, Dong Chaocai, then secretary of the Wenzhou Municipal Party Committee, came to visit and hoped that Nan Huaijin would advocate and promote the Jinwen-Wenzhou Railway mentioned in Sun Yat-sen's "National Founding Strategy." Nan Huaijin agreed and became the catalyst for the Jinwen-Wenzhou Railway. In 1990, when Taishun and Wencheng were hit by floods, Nan Huaijin donated money to help the victims and established the "Nan's Medical Technology Foundation" and "Nan's Medical Science and Technology Foundation" in Wenzhou. Agricultural Science and Technology Foundation" and built a meditation hall for Nanputuo Temple in Xiamen.

On June 16, 1992, Nan Huaijin personally drafted the "Proposal for Peaceful Economic Negotiation and Unification" for the secret envoys from the mainland and Taiwan. This laid the foundation for cross-strait peace talks.

On November 18, Zhejiang Jinwen Railway Development Co., Ltd. was officially established, and Nan Huaijin became the chairman and general manager of the company.

On December 18. , Jinwen Railway officially started construction.

On June 11, 1998, Jinwen Railway began to open to traffic.

On the eve of its opening, Nan Huaijin retired based on his achievements and returned the road to the people. "The idea was to transfer the equity to Zhejiang Province and the Ministry of Railways. Jinwen Railway is now under the jurisdiction of Shanghai Railway Bureau.

After 2006, Nan Huaijin moved to Wujiang Miaogang, Suzhou City, Jiangsu Province and settled in Wujiang, Suzhou The district created the "Taihu University Hall" to spread Chinese traditional culture while integrating it with modern natural sciences and humanities to develop cognitive science and life science research. Later, the Guanghua Scholarship Foundation was established to fund many Chinese universities, such as Peking University, etc.

In the 20th year of the Republic of China (1931), 13-year-old Nan Huaijin ranked last in the primary school graduation exam and only received a certificate of graduation.

His father asked him to learn wood carving or work as an apprentice in a shop, but Nan Huaijin refused, so he had to study at home. During the three years of self-study, his father also hired Ye Gongshu, a teacher with extensive knowledge of ancient times and modern times.

In 1949 (the 38th year of the Republic of China), *** *** after moving to Taiwan, Yuan Huanxian lectured on the Shurangama Sutra in Taiwan, gathered people to teach and promote Dharma, and founded Laogu Culture Company. The layman Nan Huaijin who published Buddhist classics was the chief disciple of the old layman Yuan Huanxian.

Professor Zhang Shangde was born in Xiangtan, Hunan in 1932. He graduated from the Institute of Philosophy of National Taiwan University in 1962 and is one of the few experts on Chinese studies and Buddhism in Taiwan.

A soldier of the 206th Division of the Youth Army, graduated from the Institute of Philosophy of National Taiwan University.

He once served as associate professor and professor at Chinese Culture University, Central University, Political Cadre School, Police School, Director-General of the Chinese Philosophical Society, English Confidential Secretary of the National Assembly, Honorary Vice President of the Confucius Society in Mainland China, Beijing Chinese Culture Academy tutor, honorary president of Guiyang Chinese Culture Academy, founder of Bodhidharma Academy, publisher of Bodhidharma Press, director of the Advanced Research Department of Shifang Jungle Academy founded by Nan Huaijin, a master of Chinese culture and philosophy, and an old student of Master Nan for more than 50 years .

Lectures, meditation, setting up tents and recruiting disciples "Seven Days of Nanzen" is the name of the video recorded by Nan Huaijin when he conducted seven days of meditation for the monks at Nanputuo Temple in Xiamen. It contains all the contents of these seven days. In order to make it easier for more people to learn and improve the picture quality, Nan Huaijin hosted the first seven meditation sessions in the newly built Zen Hall of Minnan Buddhist College in 1993. The revised version is 21 episodes.

"Seven Days of Southern Zen" is an experiment in life science.

In 1949, Nan Huaijin traveled to Taiwan, where he taught his disciples at home and taught ancient Chinese classics.

In the early days of his arrival in Taiwan, he established the "One Hundred Thousand Zen Forest Taipei Dojo" and the "East-West Essence Association" in Taipei. He also established the "One Hundred Thousand Zen Forest Emei Dojo" in Hsinchu County to teach all living beings how to practice meditation.

Later, the Seven Zen Dharma Assemblies were held many times in Taipei, Beitou, Xizhi, Kaohsiung and other places.

Publish physical literature and advocate the revitalization of Chinese culture. In 1966, Nan Huaijin cooperated with the Taiwan authorities to promote the revitalization of Chinese culture and advocate ethics.

He and Qian Mu, Hu Shi, Lin Yutang, Mou Zongsan, Tang Junyi and others traveled between Taiwan and Hong Kong to explain traditional culture.

In 1969, Nan Huaijin established the Chinese and Western Essence Association.

In 1977, Nan Huaijin began to establish Laogu Publishing House in Taiwan, and opened cultural and educational institutions such as "Laogu Cultural Enterprise Company" and "Shifang Academy" to spread literature, history, philosophy and Buddhism, and improve the cultural level of the people. In particular, the publication of the first literary work "The Analects of Confucius" caused a sensation throughout the island.

In the late 1980s, Nan Huaijin moved to Hong Kong.

In 1990, due to floods in Wenzhou, Nan Huaijin established the Nan's Medical and Agricultural Science and Technology Award Foundation.

In 2004, Nan Huaijin moved to Shanghai.

In 2006, Taihu University Hall was founded.

It is said that a master of numerology once calculated based on Nan Huaijin’s birth date and came up with a result, saying that this person is: "penniless, rich as the enemy, no gold seal, and powerful in the world." .

It is said that Nan Huaijin has a "king" and "domineering" spirit, but he is not a real king.

In fact, Nan Huaijin is a "king", and the "king" in the common concept is not worthy of Nangong. Let's call him "Su Wang" or "King Kong". Not too much.

In 1918, Nan Huaijin was born in a scholarly family in Yueqing, Wenzhou, Zhejiang. He received strict traditional Montessori education since childhood.

By the age of seventeen, in addition to studying the Four Books and Five Classics of Confucianism, Nan Huaijin had dabbled in hundreds of schools of thought, as well as boxing, swordsmanship, etc. He also painstakingly studied literature, history, calligraphy, poetry, music, and music. Every time I get the essence of medicine, divination, astronomy and calendar, I feel happy. I have been a diligent and studious young man since I was a child.

In line with the sentence in The Analects of Confucius, "The scholars of ancient times are for themselves, and the scholars of today are for others." Although Nan Huaijin has a profound family background, his grandmother and fathers have been The "only son of Nanmen" was not required to be famous or rich in the future. On the contrary, his grandmother also said to him: "It is okay to study, but don't be an official." His father's requirements were very low, as long as he could support himself and live safely. You can live your life without studying.

These seemingly ordinary tutors should have had a positive influence on Nan Huaijin, who always looked down on fame, fortune and glitz. Later, when Nan Huaijin was in his "prime and prosperous times, he was full of book business, and he was leaping on the frontier." "At this moment, he can suddenly wake up. This ability is beyond the reach of ordinary people.

Therefore, when someone later asked Nan Huaijin how to educate children, Nan Huaijin only answered with four words: "outstanding", which means to "teach students in accordance with their aptitude and make the best use of the situation" according to each person's different temperament and talents. ".

As a master of the generation, Nan Huaijin combines "the three major teachings of Confucian classics and theory, and comes from hundreds of schools of thought", spanning ancient and modern times, and integrating Eastern and Western learning. However, he does not even have a decent diploma. What's more, There used to be many internationally renowned universities that wanted to name Nan Huaijin as an honorary professor or doctoral supervisor, but they were all declined.

Nan Huaijin smiled and said, "I won't be deceived by this."

Therefore, some so-called scholars with academic backgrounds often use this opportunity to question Nan Huaijin's writings and scholarship, and there are also those who find fault.

Of course, according to Professor Zhu Qingshi's recollection, Nan Huaijin could promptly and responsibly criticize and correct some "flaws" in his writings.

Therefore, Lu Xun and Nan Huaijin have a famous saying: "Those who are willing to show their true colors to others must have a Zen mind and concentration, so a fake Confucian is not as good as a real famous prostitute."

Nan Huaijin showed his true character.

Nan Huaijin said in the book that traditional Chinese culture has three schools of thought: the way of the king, the way of the minister, and the way of the teacher.

In ancient times, during the Xia, Shang, and Zhou dynasties, emperors, princes, and scholar-bureaucrats all had the task and status of being the king, the teacher, and the relative of a teacher. However, the way of being a teacher transcended The above two existed independently only after the middle period of Zhou Dynasty.

This is its obvious "watershed", which should be the difference in essential meanings (Gongtianxia and Jiatianxia).

Let’s start by appreciating some of the results of Nan Huaijin’s academic research and talk about their practical value and significance.

Since following Nan Huaijin to re-understand "The Analects"; Confucius has become closer to reality, ordinaryness and loveliness.

"The Analects of Confucius" is a record of Confucius and his students' verbal dialogue in daily study and life, as well as the handling of current affairs. It is divided into upper and lower essays.

Decades ago, someone suggested that there was a problem with the arrangement order of "The Analects of Confucius" and wanted to invite Nan Gong Huaijin and Nan Huaijin to participate in the rearrangement.

After careful and repeated research, Hou Nan Huaijin found that there was no problem with the order. On the contrary, its coherence was very "artistic", so he stopped a "farce" in time.

In Nan Huaijin's autobiography, he taught "The Analects of Confucius" three or four times in fifteen years.

Nan Huaijin said: "As for the value of Confucius' theory and the book "The Analects of Confucius", no matter in any era or in any region, its original text meaning, as long as it is not deliberately distorted, will always have an indestructible and immortal value. , if a rising star studies it diligently, thinks carefully, distinguishes it clearly, and integrates what he has gained and seen into his actions, he will be able to obtain self-certification.”

Since the May 4th New Culture Movement overthrew Confucian culture, which Nan Huaijin described as a "grain" store, modern Chinese people have lost the correct way to behave.

According to Nan Huaijin’s guidance, Nan Huaijin believed that the downfall of Kongjia Store was actually related to its “boys”. As the “boss”, Confucius was very unjust.

It can also be said that Confucius has been "misinterpreted" for thousands of years. As Song Dynasty Confucian Chen Tongfu said: "The Tao of husbands in the world has no origin and end, no inside or outside.

The Sage's It is said that if you take one of the two and leave the other behind, then the sage and the Tao are still two."

Nan Huaijin was born in this place. Through the method of interpreting the classics and combining classics and history, as well as personal cultivation, he restored the ordinary, lovely and ordinary to most people through "The Analects of Confucius". The real image of Confucius.

Mu Yong doubted that Confucius was a man of enlightenment, while Nan Huaijin had a clear understanding of metaphysical ontology.

Confucius said to Zengzi: "My way is consistent." In fact, it means: I have nothing else but the understanding and use of the essence.

But Zengzi said to other disciples: The way of the Master is only loyalty and forgiveness.

Because the students are not advanced enough, we can only talk about specific understandings and practices. For example, the gatha made by Zen Master Shenxiu: "Always wipe diligently to avoid dust" is the same.

It is through this method of comparison and citation that Nan Huaijin simply displays the spirit of "The Analects of Confucius". Just as Chen Tongfu and Nan Huaijin said, "Use knowledge in your heart, study hard, and seek your heart." The same thing is true, if one's skills are deep and powerful, then one can reach perfection in the future, which is nothing more than learning today."

The meaning of this statement can of course also be understood as: "The way to know is to study things, and then to know."

From the response to people, things and things to the refinement of mind, until reaching the realm of "benevolence", later Confucianism called it "the unity of nature and man". Nangong Huaijin said that this is our Chinese Confucian principles inherent in culture.

Then the Confucian Three Cardinal Guidelines (morality, kindness to the people, and perfection) and the Eight Eyes (investigation of things, knowledge, sincerity, rectification of mind, self-cultivation, family order, country governance, and world peace) are compared to Buddhism. The three principles are: enlightenment, starting to practice and do good deeds, and finally achieving great enlightenment.

The eight eyes are equal to: charity, precepts, patience, diligence, meditation, and prajna.

This Eight Eyes is the general direction of external application, and the core part that runs through Confucianism is the study of "mind and nature", and even after "knowing the mind and seeing the nature", it will take a lifetime to practice. That's why Zengzi said when he was dying: "Keep your feet open! Keep your hands open! Fight with fear, as if you are facing an abyss, or walking on thin ice.

From now on, I know how to avoid my husband, my boy!".

Nan Huaijin has been a scholar all his life, sublimating the introduction of classics to the cultivation and cultivation of personal "heart and nature", and extending it to concern for the destiny of the country, nation and the entire human race, in order to create a new world. humanistic pattern.

This kind of attitude of turning the tide of accepting all rivers into the sea is the core part that most scholars ignore, and it is also a height that cannot be reached.

Without the effort of true cultivation and the power of "Samantabhadra Bodhisattva's Vows", it would not be possible.

It is precisely for this reason that he integrated the traditional Chinese Confucian cultural thoughts and formed the basic principle of Confucian culture "Inner Saint and External King".

Based on this point, Nan Huaijin successively talked about "Miscellaneous Comments on the Original University", "Mencius' Paragraph", etc.; he completed a series of academic research on Confucianism, and repeatedly compared and discussed the connotation and extension, so that In terms of academic research, he always maintains the same central idea; the so-called "the sky will be unified and clear, the earth will be peaceful, and King Wen will be unified, and the world will be peaceful" gives readers a sense of enlightenment and enlightenment.

It turns out that China’s inherent humanistic field includes beliefs and practices in religion and philosophy. Confucianism and Taoism were originally from the same family before the Qin and Han Dynasties.

Including hundreds of schools of thought, etc., it constitutes the entire humanistic philosophy system of China.

Nan Huaijin said that if a country is destroyed, it can still be restored, but once the culture declines, it will be beyond redemption.

The earliest faults in Chinese culture occurred after the end of the Qin Dynasty, and the so-called sin of burning books and entrapping Confucianism was not a serious crime. The key was that the overlord of Western Chu burned down the "Afang Palace".

Until the period of Emperor Wu of the Han Dynasty, this period was discontinuous.

A considerable amount of the Confucianism that was developed later was added to or abolished by Han Confucians after Dong Zhongshu "exclusively respected Confucianism" through textual research, and was later called part of (Hanology). In the Song and Ming Dynasties, When Neo-Confucianism developed, Confucius was already deeply misunderstood.

And this corrupt Confucian thought and misunderstanding of the "Three Guidelines and Five Constant Rules" of "talking about one's character in peacetime, and reporting death to the king in times of crisis", as well as the Confucian interpretation and Neo-Confucianism thought represented by "Zhu and Cheng", He has been ruling the dynasties for thousands of years.

The long-lasting evil of the law naturally became the cause of being overthrown by later generations; as a result, the good Saint Kong was carried out and "whipped".

In Nan Huaijin's "The Analects of Confucius", Confucius's educational methods and objects vary from person to person. Confucius' insight and grasp of the timing of education are also "hands and eyes that can reach the sky" and are changeable, and Confucius's In daily life, it appears lively and energetic, for example: "Zizhi Yanju Shenruye, Yaoyaoruye" is not as serious and unreasonable as the Neo-Confucians of later generations showed, so that it shaped Confucius. He became a "sage" who did not eat the fireworks of the world, and finally pushed Confucianism to the road of "annihilation".

Nan Huaijin’s introductory method without any personal bias; based on his own experience in cultivation; using the before and after comparison of classics and the combination of classics and history, he made a full comparison of Confucianism, Buddhism, and Taoism and interoperability, this fascinating cultural technique has truly created a new trend of "telling without writing" today.

This kind of "The Analects" that ordinary modern Chinese people can accept after reading it; in terms of the universal educational value of Confucianism, and in terms of its contribution to inheriting traditional classics, it is really comparable to Jiumoda The merits of Master Luo Shi are comparable.

Nan Huaijin and his unique wisdom, merits and traditional cultural foundation have opened up the road to the treasure house of classics for us. The main purpose is nothing more than to let all rivers return to the sea, so that modern Chinese people can have a correct life value. , as long as it is a real thing; it must look ordinary; and it is precisely because it is real and ordinary that it appears lovely.

If it can be more helpful to readers in understanding "mind", then its value and significance will be even more profound.

Use the true meaning of Buddhism to practice the value of life and analyze the criticism and nobility of human nature.

During his lifetime, Nan Huaijin often lamented that he was most afraid of coming into contact with people who studied Buddhism; after learning some Buddhism, his face was full of Buddhist images and his mouth was full of Buddhist words.

Nan Huaijin once publicly said that he was not qualified to be called a Buddhist. From this modesty, we found that Nan Huaijin was actually worried about turning the study of Buddhism into a "formality and superstition."

As early as the 1950s, when Nan Huaijin was living in Taiwan and was in the most poverty-stricken state, he wrote two books, "A Modern Interpretation of the Great Meanings of Surangama" and "A Modern Interpretation of the Great Meanings of Langya". Later, Nan Huaijin also laughed at himself It is called "Er Leng Zi".

As early as the age of twenty-five, Nan Huaijin sat down with Yuan Zuhuanxian, the great Zen sect in northern Sichuan, to realize Taoism. Later, he went to Daping Temple in Mount Emei and read through the Tripitaka.

Immediately he traveled to Kangzang and visited all the accomplished people. It should be said that at this time, the goal and direction of his life had been established.

Later he came to Taiwan to do shipping business. When it was prosperous, he opened a table every day to entertain guests from all over the world.

But because of a disaster, he became a wanderer overnight.

This huge contrast in life, not only did not defeat Nan Huaijin, but like a "God-given opportunity", he created a unique genius and a generation of masters.

Many years later, when Nan Huaijin talked about this experience, he kept it in one word. As for learning, he only said, "I write books for the sake of rice."

Nan Huaijin once said: After looking at life for decades, some people get carried away when they are proud, and even worse are those who get carried away when they are frustrated.

It is true that if a person does not have a true state of "cultivation", it will be difficult for him to remain calm despite honor and disgrace.

When talking about Nan Huaijin’s most difficult period, teacher Zhang Shangde sighed greatly: It was impossible to tell that Nan Huaijin was poor, with such a spring breeze on his face; it was as if the whole world belonged to him, so rich Very!

In the preface of "The Modern Explanation of Surangama's Great Meanings", he said: "In this great era, everything is changing, and in the midst of changes, chaos naturally arises.

Chaos destroys everything, so everything must be sorted out from scratch.

As far as culture is concerned, it is really important to sort out the inherent culture to meet the requirements of the new era.

It is a long and arduous task, and we must be able to tolerate desolation, be willing to be lonely, and spread invisible seeds in obscurity."

What is a great Bodhisattva? The Great Bodhisattva undoubtedly sacrifices all of himself to achieve the enlightenment of all sentient beings.

Nan Huaijin said, "All knowledge in the world, from the universe to the infinite, is all for solving problems of body, mind and life.

In other words: it is all for the study of life.

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Without the study of life, body and mind, there would be no other knowledge."

Regarding the claim that the Surangama Sutra is an apocryphal scripture, Nan Huaijin refuted it with evidence and made the pure ones themselves clear and the turbid ones their own turbidity.

Nan Huaijin’s compassion and willingness are further reflected in the following passage: “Living in this era, personal experiences and the turmoil of world affairs are really changing rapidly, often making people confused and confused.

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The entire world and all human beings live in a state of constant panic

Whether it is science, philosophy, or religion, they are all seeking the truth of life and seeking wisdom. Liberation.

This book was translated during the difficult years of poverty. If readers can understand the truth of true wisdom and liberation, this upside-down dream-like world of life can be sublimated into tranquility and happiness. The realm of truth, goodness and beauty is what I pray for.”

The insightful saying in the Lankavatara Sutra lies in one sentence: "All thoughts are delusions."

Chinese scholars who study Dharma and Consciousness-only regard it as the focus of the Eleven Theories of the Five Classics. All aspiring scholars of Consciousness-only must be familiar with it.

However, scholars who pay attention to Xingzong. , is also a must-read, especially for Zen Buddhism, which claims to transmit the Buddha's heart seal and does not establish words. Since the early days when Bodhidharma came from the East to teach the Dharma, he was also given the Lankavatara Sutra to be initiated. Therefore, whether studying Buddhist teachings or truly seeking to achieve enlightenment, It would be a pity for people who do not have an in-depth study of the Lankavatara Sutra."

Most people who study Buddhism prefer to meditate, recite mantras or Buddha's names. However, if they don't understand the truth, the smallest difference can lead to a thousand miles of truth.

Therefore, there is a saying in Zen Buddhism: Only one’s views are valuable, but one’s conduct is not valued.

What is even more regrettable is that people waste time and life because they do not understand the study of "Consciousness Only".

The one-shoulder "Zen Haili Test" evokes the ups and downs of thousands of years, crushing the mountains and rivers of the earth and settling in eternal silence.

In 1973, Nangong Huaijin wrote in Taipei: "The Kalachakra is turbid, material desires seize people, the world is in chaos, the mind is blunted, and the Zen path is profound and restrained. In the difficult period, I have a tacit understanding of the old causes, I am addicted to scabs, I look for clothes and beads in my prime, and I am concerned about the arrogance of the demon flames, so I don't hesitate to talk and write elegantly.

Then I drop a drop of water into the huge ditch and blow a hair. It is too weak, and there is no way to make up for it. It will be twenty years later.

In a short while, many students were surprised to see the Zen talks in foreign countries, and they were crowded with scholars. In order to revive their fallen spirits, please recast this compilation. I hope to light up the dark room again; I know that the old lead is the new one, just like the dust in the dream.

The sect is nothing more than destroying family treasures, there are thousands of differences, why bother to point out the clear things? This compiled work is for nothing, what does it have to do with me?" As Nangong Huaijin said, how can I truly understand the "Tao"? Is there such a thing as this or that piece of furniture? When people are blindly trying to reach the same goal, it’s just a matter of "pursuing the words and picking up the flowers and smiling."

The purpose of Buddhism is to allow the general public to understand their own destiny. "Original appearance", and achieve the state of game samadhi of "Always happy, I am pure"; the basis of Buddhism is: based on the cause and effect of the three times and the six paths of reincarnation; and the purpose of realizing the Buddhism is: to refrain from doing evil and practice all good deeds.

Nan Huaijin spent his whole life deducing and summarizing the three schools of thought: Confucianism, Buddhism, and Taoism. His ultimate goal is to tell people: There are saints in the East and there are saints in the West. This mentality and principle are the same. The truth.

There is no marginal problem from "ordinary" to "noble". The so-called "making a step forward" still requires getting back to the level ground.

Therefore, being "ordinary" is "the most noble"; Nan Huaijin's deathbed illustration illustrates this truth.

And the so-called "ordinary people" are precisely not content with this. Synonymous with the ordinary.

Human beings have never lacked enthusiasm for the truth. It is only when the pace of the times forces people to re-examine their actions that we realize that we are far from the truth (the great ordinary). It's far behind.

When we no longer have the wisdom to discover our own mistakes and the ability to correct them, it will be a disaster for the entire human race.

Nan Huaijin's life. From those who have achieved success by playing around, to those who have never left their bodies for the sake of the Dharma, and finally passed away, they have truly achieved the best life "answer" from "ordinary" to "noble"

Nan Huaijin's view on life. The explanation is that "Buddha is the heart, Tao is the bones, Confucianism is the appearance, and the world is viewed magnanimously; skills are in the hands, the ability is in the body, thinking is in the mind, and life is calm."

In Taiwan, Buddhism is the main guide. Taoist disciples (mostly Buddhists), and Buddhist teachings such as "What Does the Diamond Sutra Say", "A Brief Introduction to the Sutra of Perfect Enlightenment", "How to Practice and Realize Buddhism", and "The World's Benefit View of the Medicine Master Sutra". It can be said that Nan Huaijin is the quasi-teaching method of Tantric Buddhism. An important driving force for Taiwan and Hong Kong.

In mainland China, most people have transferred from Western philosophy to Eastern culture. Among them, widely circulated representative works such as "The Analects of Confucius", "Mencius Bypass" and "Original University". "Miscellaneous Comments on the Book of Changes"

They corrected many previous misunderstandings of traditional culture.

In terms of Taoism, Nan Huaijin's books also play an important role in numerology and traditional Chinese medicine. The missing first level, such as "Laozi He Shuo", "Zhuangzi Chanhua", "Taoist Esotericism and Oriental Mysticism", etc.