one
In late spring of this year, a few friends and I set off from Hangzhou and made a special trip to Tiantai Mountain.
This famous mountain in eastern Zhejiang is famous for its Buddhism. During the Liang Dynasty, there was a man named Zhiyi who was disgusted with the prison at home, so he became a monk. This Zhiyi came from a distinguished family, and his father served as the Marquis of Yiyang in the Liang Dynasty. Zhiyi became a monk and joined Huisi, a great monk who was famous all over Jiangnan at that time, to learn mindfulness. Zhiyi was a very smart man. He inherited his master's legacy and knowledge and quickly established his own prestige. In addition, his original social status was very high. From the Liang Dynasty to the Chen Dynasty to the Sui Dynasty, the Jiangnan gentry and the ministers in the court were all vying to associate with him, and many of them became his apprentices. During the Chen Dynasty, Zhiyi lived in Tiantai Mountain and founded the Tiantai Sect of Buddhism. Emperor Chen Xuan ceded the tax from Shi Feng County to Zhi Yi to support his disciples. After the Sui Dynasty destroyed Chen, Emperor Wen of the Sui Dynasty issued another edict to greet him. Yang Guang, King of Jin Dynasty, called Zhiyi his teacher and respected him as "Master Zhiyi". His political prominence made Zhiyi a famous and wealthy monk in history. It also provided a strong guarantee for the development of Tiantai Sect.
Tiantai Sect aims to reconcile the sharply opposing sects and advocates tranquility and insight. Insight is wisdom. Through the dual cultivation of concentration and wisdom, one can see the Buddha nature and enter Nirvana. The method of practicing tranquility and insight is actually a type of Qigong. The Buddhist scriptures on which Tiantai Sect is based are mainly the Lotus Sutra.
Tiantai Mountain is famous mainly because of Zhiyi. There is no need to argue about this. As soon as I entered Tiantai Mountain, I paid a visit to the bone tower of the wise master. It lies quietly on a half-slope surrounded by lush green trees, enjoying eternal harmony and tranquility. I even imagined that the monument of the Bone Pagoda turned into the wise master himself, sitting cross-legged in the wooden pavilion, exuding the mysterious and endless Buddha's purpose.
Although I respect Zhiyi, I must frankly say that the purpose of my trip to Tiantai Mountain is to visit the remains of another person. This person travels between heaven and earth, thinking that he has realized his truest existence. He is Hanshan, a famous poet monk in the Tang Dynasty.
two
There are naked insects in Hanshan, with white bodies and black heads.
Holding two volumes of books in one hand, one will learn one virtue.
You can't live in a hot pot, and you can't walk without clothes.
Always hold the sword of wisdom to defeat the thieves of trouble.
Reading this poem is equivalent to reading Han Shan's self-portrait. He calls himself a "naked bug", which seems to me to be more appropriate.
In the history of Chinese Buddhism, Han Shan is a special figure. People usually mention him as "Shi". Both of them received the title of "Poetry Monk". Guoqing Temple in Tiantai Mountain and Hanshan Temple in Suzhou both have special Hanshi Halls for offering incense.
There are very few records of Han Shan's life in historical books. A slightly more comprehensive and credible one is written by Lu Qiuyin, who served as the governor of Taizhou in the late Tang Dynasty. In his article "Preface and Praise to the Collection of Three Sacred Hymns of Tiantai", we have a general understanding of Hanshan. Hanshan lived in seclusion at Hanshanyan in Tiantai Mountain and named himself Hanshanzi. He often wears a hat made of birch bark, a pair of wooden clogs on his feet, and a rag shirt that cannot cover his body, giving people the impression of being crazy. He occasionally came to Guoqing Temple, and the cook in the temple found it, and he was his friend. Shi De often stores some scraps of food in a bamboo tube. When the cold mountains come, he takes the bamboo tube and returns to the mountains. Every time he came to Guoqing Temple, he would always walk slowly in the corridor, shouting happily, talking and laughing alone. When the monks in the temple were fighting and causing trouble, he stood aside and applauded, laughing.
When Lu Qiuyin took office, he visited Guoqing Temple and met Hanshan and Shide in the kitchen of the temple. The governor bowed down to worship. Hanshan and Shide laughed crazily and walked away. The monks in the temple have always looked down upon Han Shan and Shi De, thinking that they were two fools and a pair of madmen. Everyone was surprised to see the newly appointed state official paying homage to him. Probably because of this week, the monks began to look at Hanshan and Shide in a new light. It is because this week, not only Hanshan, but also Shide refused to stay in the temple. Lu Qiuyin ordered the monks of Guoqing Temple to go up the mountain to find Hanshan and Shide with the pure robes and fragrant medicine he made and donated, hoping that they would end their cave life and live in Guoqing Temple to accept his offerings. The monks went up the mountain to search separately, and a group of people found Hanshan in Hanyan. When Han Shan saw the people coming, he shouted loudly: "Thief! Thief!" He ran into the cave and could not come out. From then on, people could no longer find Hanshan and Shide.
Luqiu Yin saw that there was no hope of making offerings, so he ordered the monks to search for Hanshan's poems in the places where Hanshan had been active. As a result, more than 300 poems by Han Shan were found among the bamboo, wood and stone walls, and on the walls of the halls of the village houses. Lu Qiuyin compiled a collection of "Hanshan Poems", which has been handed down to this day. "Complete Poems of the Tang Dynasty" contains a volume of Hanshan Poems, which was also collected from Lu Qiuyin's collection.
three
Read Han Shan's collection of poems carefully and trace the trajectory of his life from the poems. It is not difficult to see that Hanshan is a combination of a Chinese hermit and a Buddhist monk.
Take some of his poems as examples:
Recalling the past and meeting places, traveling in pursuit of success in the world.
Leshan climbs thousands of miles, and love flows through thousands of boats.
See off guests in Pipa Valley, and bring guests to Parrot Island.
Little did I know that it was freezing cold under the pine tree, hugging my knees.
I visit the eminent monks leisurely, and there are thousands of layers in the misty mountains.
The teacher personally pointed the way home, and a lantern hung on the moon.
I don't know He Qiu before my eyes, I smile like a yellow flower and I don't have any worries.
I sat there in complete silence, the wind blowing the tung leaves rustling on the bedside.
On the top of the high peak, you can see endlessly.
Sitting alone, no one knows, the lonely moon shines on the cold spring.
There is no moon in the spring, but the moon is in the sky.
Singing this song is not Zen.
From some information revealed in Hanshan's poems, we know that unlike Zhiyi, who came from a prominent family and could rely on strong political power to realize his Buddhist ideals, he was a farmer's son, a native of Xianyang, Shaanxi, and lived roughly in 734 AD. to 871. I have been studying since I was a child, and I have been honored many times. After losing hope in his official career, he wandered around. When he was in his early thirties, he went to live in seclusion in the Tiantai Mountains, living a life similar to that of a savage, living on rocks and eating fruits.
The age when he was thirty was also the turning point of the Anshi Rebellion and the Tang Dynasty's transition from prosperity to decline. Years of war in the north centered on Gyeonggi Province have caused large-scale population movements. Jianghuai, Fujian, Zhejiang, Lingnan, and Sichuan have successively become paradises for refugees. During this period, Zen Buddhism was flourishing in China, and the Sixth Patriarch Huineng's "Southern Zen" became popular all over the world. Due to the addition of refugees, the number of Zen followers in the south increased rapidly, and the center of Buddhism also moved southward. It is under such a background that Hanshan moved to Tiantai Mountain.
Although Han Shan is a Buddhist, he has not truly become a monk. Therefore, the monks did not give him the title of "Master" or "Zen Master", but called him Hanshan Master.
Han Shan is said to be a hermit because he not only lives in a cave, but also has his name hidden; he is said to be a walking monk because he wears only one robe and one bowl, completely freed from the pursuit of material life, and travels to the deep mountains and ravines. Appreciate the true meaning of Buddhism in nature.
The early Tang Dynasty was the age of knights. On rainy nights in the south of the Yangtze River or in the wind and sand outside the Great Wall, we often see those brave men walking to the ends of the earth with their swords. In the middle of the Tang Dynasty, in China's vast land, there were gradually fewer knights and traveling monks became more popular. In Buddhism, the meaning of walking is to promote Buddhism, join famous teachers, and understand the inner seal. The important document of Zen Buddhism, "The Record of the Light", is actually a description of the traveling monks.
The great Zen master Zhaozhou was still walking when he was eighty years old. This old man wore a bamboo hat and straw sandals and visited almost all the important temples in the south of the Yangtze River and the Central Plains. According to the "Wu Deng Hui Yuan" record, he once visited Tiantai Mountain , met Hanshan on the rugged mountain road. Hanshan pointed to the cow's footprints on the road and asked Zhaozhou: "Do you still recognize the cow?" Zhaozhou said: "No." Hanshan pointed to the cow's footprints and said: "This is the Five Hundred Arhats Touring the Mountain." Zhaozhou asked: "Since there are five hundred Arhats traveling in the mountains, why did they become cows?" Han Shan said, "Heaven, heaven!" Zhaozhou laughed. Hanshan asked: "What are you laughing at?" Zhaozhou said: "Heaven, heaven!" Hanshan said: "This guy actually has something great to do."
This is the only relatively reliable example of Buddhist activities recorded in Hanshan in Buddhist classics. Monk Zhaozhou Congjian was the fifth disciple of Huineng, the sixth ancestor of Zen Buddhism, and one of the most outstanding Zen masters in the middle and late Tang Dynasty. He created the most Zen koans in his life. Zen literature says that his "master's profound words are spread all over the world. At that time, it was called Zhaozhou's sect, and everyone believed in it with fear." His status and influence in Buddhism were much higher than Hanshan at that time. Despite this, Han Shan was not in awe of him at all, but wanted to compete with him with the Zen master's agility. From this point of view, Hanshan has given up the demeanor of a hermit and entered the ranks of walking monks.
Under the Shiliang Waterfall in Tiantai Mountain, there is an ancient Fangguang Temple. In the temple, five hundred figures of Arhats traveling in the mountains were carved based on the above-mentioned public case. I wandered there, imagining Hanshan and Zhaozhou where I met on the road. At that time, Tiantai Mountain did not have as many tourists as it does now. The road in the forest was not as smooth as it is today. However, the towering old trees were certainly denser than today. The swaying mountain flowers and the melodious chirping of birds were far richer and purer than today. In such a picturesque background, Zhao Zhou, who was wearing a bamboo bamboo hat, and Han Shan, who was wearing a birch bark hat, met. They were neither happy nor surprised, certainly not excited or sighing. They just shine with their "hearts" for each other. There may be some warmth in it. Thus, the conversation quoted above took place.
During the conversation, Zhaozhou finally burst into laughter with excitement, and Hanshan finally sighed at the sharpness of the other party's "wisdom sword". This pair of traveling monks traveled across thousands of mountains and rivers, visited temples one after another, and paid homage to souls one after another. The essential meaning of the walking of the "body" lies in the walking of the "heart". The Tiantai Mountain that day undoubtedly became the spiritual peak of the two of them. Hanshan shouted "Cangtian, Cangtian!" because there is a moon in the sky. He refers to the bright moon many times in his poems as a "light of the heart" that guides the lost. Zhaozhou shouted "Cangtian, Cangtian!" This was his intention to understand Hanshan. Through this cry, the fused spirits of each other were fully brought into play. Arhat and cow are two completely unrelated things. In their eyes, the meaning of their "walking" is the same. They are both in the original state of life, and both have leisurely feelings without "heart". The rareness of life lies in the word "leisure".
It is extremely natural for Hanshan and Zhaozhou to meet and see each other again. Apart from this conversation, it is no longer known what other activities they had when they met. For Hanshan, it should be said that meeting Zhaozhou was an important event, but he, who likes to write poetry, did not write a poem about it. This only shows that Hanshan is not a poet in the orthodox sense. Poetry was to him what a drink was to Zhaozhou; it was a means of meditating on Zen and eliminating delusion. The things that most arouse the poet's emotions, such as life, separation and death, sadness of spring and autumn, can no longer interfere with the super-ego life that Hanshan is accustomed to.
Four
But Han Shan was, after all, the kind of down-and-out scholar who "failed to achieve his goals and fled to Zen." Although he lived in seclusion in Tiantai Mountain and converted to Buddhism, the memories of his earthly life before his seclusion still inevitably aroused ripples of emotion in him.
Recalling the pastoral life at home, he wrote:
The wild people live in Maodong, and there are few cars and horses in front of the door.
Birds gather in the secluded forest, and fish hide in the broad stream.
The children pick fruits from the mountains, and the women hoe the fields together.
There is nothing in the house but a bed of books.
A rural intellectual who cultivates and studies for his own entertainment leads a life without competing with the world. If it hadn't been for the Anshi Rebellion, I doubt Hanshan would have been willing to leave home.
Although he has no intention of pursuing an official career, Hanshan is in a secluded rock, but sometimes he still has his country at heart;
A country is based on people, just like a tree is based on its land.
The ground is thick and the trees are sparse, but the ground is thin and the trees are haggard.
The roots must not be exposed, the branches will die first and the seeds will fall.
Deciding to catch fish is to seek first-term profit.
The sense of worry among traditional Chinese scholars has not completely disappeared in his heart. For a person in the mortal world, regardless of wealth and fame, the most tormenting thing is state affairs and family affairs. Although Han Shan adopted a resolute attitude, he was still haunted by dreams:
I returned home in a dream last night and saw my wife weaving on her machine.
Standing on the shuttle thoughtfully, holding the shuttle seems powerless.
He looked back and saw that he was no longer acquainted.
Who would have thought that after so many years of separation, the hair on the temples is no longer the same color as before.
In the dream, he returned to his hometown to visit his wife, who was struggling to survive and no longer recognized him. This kind of desolation is really hard to describe. In addition to the country's frequent wars that led to the hopelessness of his career, the incompatibility between his brother and his wife was also the reason why Hanshan became a monk:
When I was young, I brought a Buddhist scriptures and lived with my brother.
Due to fate, he was rejected by others, and his wife was left alone.
Abandon the world of mortals, travel often and read books.
Who cherishes a bucket of water and catches the fish alive?
This poem can be regarded as Hanshan's protest against secular life. Family is a haven of refuge, and family ties are the path back home. However, the brothers turned against each other and his wife did not tolerate him, which made Hanshan truly taste the pain of losing his country and his family. There is nothing greater than grief. At the age of thirty, Hanshan's life course has been reversed.
Regarding life before the age of thirty, Hanshan expressed it in another poem:
Thirty years after he was born, he often travels thousands of miles.
When the grass closes up, the world of mortals rises.
Refining medicine to seek immortality, reading and chanting history.
Today I returned to Hanshan, where I slept under the stream and washed my ears.
It can be seen that young Han Shan has a strong habit of wandering. And like Li Bai, he was obsessed with Taoism. Seek immortality and refine medicine, and travel thousands of miles. Such a move would inevitably mean abandoning his family. Not only could he not be able to support his family, he would also have to provide his Sichuan capital. This caused him to become estranged from his family and eventually had to abandon his home.
The average person is often unstable in his heart. Even though social life tortures him repeatedly, he still cannot give up and even accepts it. These people have no world of their own, which means they have lost themselves. Dignity, personality, innocence and freedom have become distant and unfamiliar concepts to them. The mind is at the mercy of others, which ultimately leads to self-deception, taking humiliation as happiness, not seeking spirituality, but only seeking peace of mind.
Life without oneself is sad, but just knowing one's place is not enough. The famous British philosopher Russell said that people are born with three enemies: nature, others and self. I believe that the most difficult to defeat among these three enemies is "self". Wang Yangming of the Ming Dynasty once said, "It is easy to break a thief in the mountains, but it is difficult to break a thief in the heart." This is the same truth. Confucius pointed out the root of the problem sharply when he said, "You will never survive if you make trouble for yourself." Among all living beings, everyone has a "thief in the heart", which accompanies you like a shadow, steals your kindness and innocence, makes you a slave of desire, and gradually forgets the reason for your existence. Once a person has become a lost prodigal, he will never be able to find another life space beyond himself besides fame and fortune.
five
Thirty-year-old Han Shan finally conquered himself and expanded a super-ego living space in the green and rugged Tiantai Mountains. From a utilitarian point of view, Hanshan's behavior was not worthwhile. He voluntarily gave up the responsibility of supporting his wife and children. He was not even willing to support himself, and was willing to become a "naked insect" who relied on begging for a living. For functional social life, this "naked insect" means nothing. Our society expects everyone to assume his or her responsibilities. Otherwise, he or she will be cast aside by public opinion.
However, although Hanshan gave up his responsibilities as the head of the family and the troubled scholar, he took on the responsibility of getting rid of the "thief in the heart". I think this responsibility is more important than the former.
When I am roaming in the Tiantai Mountains, the figure of Hanshan often passes before my eyes. In the flowing springs of Cang Cong Cong Cong, he drank like an old cow; in the untraveled deep forest of Khotan, he climbed the branches like an ape to pick wild fruits; on a clear moonlit night, he lay on the grass, like A hibernating snake; occasionally, he roars like a tiger and a leopard, or he walks into a deserted village and takes advantage of the excitement to write his new work on the walls of farmers' houses.
Imagination is not history, but history lacking imagination cannot leave any guidance for future generations. Hanshan's living space is limited, but his imagination is unlimited. After turning thirty, the only reason for his existence is to hold a "sword of wisdom" to get rid of the "thieves of trouble" in his heart. Freed from the career of a scholar seeking fame and fortune, he became a Zen master fighting against "self". This change of roles is Han Shan’s awakening.
Hanshan, who had fully realized his enlightenment, finally relieved himself of the burden of "life" and enjoyed the joy of life in the secluded rock ravine of Tiantai Mountain. Wind, frost, rain, snow, spring, summer, autumn and winter, all natural phenomena have become vitamins that nourish his soul. If a person can truly achieve "uselessness", then he will enter the realm of Nirvana instructed by the Buddha.
In the eyes of ordinary people, Han Shan is making a fool of himself. He can leave his family behind, but at least he should live in a monastery and be a well-behaved monk. He lived alone in Xuanyan, abandoning secular life and unfettered by monastic life. This kind of extraordinary, non-holy, non-monastic and non-secular life is difficult for others to accept. No wonder people in Tiantai Mountain at that time, including the monks from Guoqing Temple, thought Han Shan was a "crazy man".
Han Shan doesn't mind the misunderstandings of the world. Instead, he felt sorry for the stubbornness of the world. He wrote a poem:
At that time, when people saw Hanshan, they all thought it was crazy.
He is unremarkable in appearance, and his body is only wrapped in cloth and fur.
He doesn't know what I say, and I don't speak what he says.
To repay the visit, you can come to Hanshan.
Hanshan's way of living is a kind of rebellion for both the secular world and the monks. In addition to the two kinds of life that the world can understand, the monk and the layman, he created a third life, like a monk but not like a monk, like a layman but not like a layman. Han Shan also derided this way of living as "naked insects". We know that from ancient times to the present, people with extraordinary wisdom will be misunderstood to varying degrees during their lifetimes. This is because people all live in a certain set of rules. Scholars enter official careers, monks live in temples and chant sutras to the Buddha. This is the summary of life, and eventually forms a pattern for generations to follow. Han Shan just doesn't follow these rules, so it makes sense for the world to call him a "crazy man".
Hanshan always tries to communicate with people and let others understand his way of living, which is the best way to get rid of troubles. However, it seems his efforts were in vain:
How many Tiantai people don't know Han Shanzi?
Don't know the true meaning, just call it idle talk.
Hanshan has been living in deep misunderstanding. Neither the monks nor the lay people can understand his "true meaning". Not being understood is a kind of pain, even saints cannot avoid it. Confucius "panicked like a bereaved dog" to lobby various countries, hoping that those monarchs would accept his "benevolence" and "propriety", but in the end he could only lament, "I no longer dream of seeing the Duke of Zhou." Han Shan also wanted to let the world know how to get rid of "troubles" through his own way of survival, but what he got in return was ridicule and contempt. Hanshan understands that this estrangement arises from the inability to communicate between souls. He wrote:
People ask about the road to Hanshan, but the road to Hanshan is blocked.
In summer, the ice is still there, and the sunrise is hazy.
It seems that I am not in the same position as you.
If your heart is like mine, you will still get it.
He clearly told the world that the difference between him and them lies in the "heart". He is a "natural heart" and a "Buddha heart", so he is in the original state of life. However, the hearts of the world's people are "troubled" and "fame-oriented", and thus they become prodigal sons of the false world. In order to let the world understand what "heart" is, he gave a vivid metaphor:
The stars are arrayed in the deep night, and the lone lamp on the rocky point is still dark.
The perfect brilliance is uncorrupted, hanging in the sky is my heart.
My heart is like the bright moon in the blue sky. The waxing and waning of clouds and sunshine are the different appearances of the moon under different circumstances. There is no moonlight on a rainy night, but the moon is still in the blue sky. The moon is like a moth's eyebrow, but its light is not diminished. The influence of the outside world is just illusion, and the bright moon is always an incorruptible brilliance. This Zen poem with simple language but profound meaning can still arouse our imagination to transcend the ordinary world when we read it today.
The poetic realm is connected to the Zen realm, but the poetic realm is not the human realm. Hanshan, who lives in the realm of poetry and Zen, sees the true meaning of life from his own "heart", but the lamp of his heart cannot illuminate people. If others want to understand Han Shan's life, they must first find their own "heart", which is more difficult than chasing fame and fortune. Therefore, the world cannot approach Hanshan. Lu Qiuyin was the first person in the upper class to respect Hanshan. However, he still only treated Hanshan from a secular point of view. He believes that the Qiyin Cave in Hanshan Mountain is because no one provides support. So he asked people to go up the mountain with prepared clothes and fragrant medicine to find Hanshan, and let him live in Guoqing Temple to receive donations. Han Shan felt that he had been misunderstood again. He has long abandoned the worldly bitterness and optimism, but the world still uses this bitterness and optimism to measure his life. From a Buddhist point of view, the reason for the stubbornness of all living beings is "thief of mind". Therefore, when the people sent by Lu Qiuyin found Hanshan, he shouted: "Thief! Thief!".
I don’t know if the people who are searching understand Hanshan’s cry. "Thief" was the last word he left in the world.
six
It goes without saying that secular life is the mainstream life of human beings, and the desire for power and money is the original driving force for human progress. Anyone who has watched a puppet show knows that every move of the puppet is controlled by strings. Everyone in our society is, in the final analysis, a puppet. Power, money, status, love, etc. are one thread after another, pulling each puppet. The characters they play on stage are all governed by this thread. Due to the characteristics of human life, there are two types of wise men in human beings. One is to teach you how to integrate into the secular world and promote the development of human civilization; the other is to teach you how to abandon the secular world and explore the true meaning of life. The former leads to politics, the latter to religion. In this century, the influence of traditional religions has gradually weakened, and some new religious sects have emerged, often misleading the world. They either confront the government and show extreme destructiveness; or they use their own desires as their own goals and fully demonstrate the extremes of human selfishness. Although we understand that the emergence of these cults is still out of reaction to politics. But it can also be seen that religious consciousness has been deeply rooted in human thinking. Human beings can never change their mainstream life, and religion can always only be a supplement to politics. Religion can make up for the functional shortcomings of politics in terms of repairing human nature, suppressing evil and promoting good. Politics saves the world and religion saves the soul. This is the reason why politics and religion go hand in hand.
Hanshan, who was not ordained as a monk, just did not fulfill the forms prescribed by Buddhism, but his words and deeds exceeded those of ordinary monks. In today's era, the significance of hiding in Hanshan may be insignificant. But we can see from him the arduous efforts that we humans have made in seeking the liberation of the "heart". As long as material desires are still rampant, as long as people are still dreaming of life and death in the fame and fortune fair, the practical significance of Hanshan's existence cannot be denied.
Seventy years after Hanshan lived in seclusion, there are still poems published, which shows that he lived for more than a hundred years. "Since becoming a monk, I have gradually gained interest in maintaining health." The secret to maintaining health lies in nourishing the heart. Nine out of ten of Hanshan's more than 300 surviving poems can be regarded as works for nourishing the heart.
Material civilization lies in nourishing the body, and spiritual civilization lies in nourishing the mind. The tragedy of modern society is that it pays more attention to nourishing the body than nourishing the mind. If this continues, human beings will inevitably become slaves to material things and eventually lose the qualification to survive.
Because of Lu Qiuyin's disturbance, the centenarian Han Shan disappeared in Tiantai Mountain. Due to the spread of his poetry, the light of his life finally burst out in the starry sky of history. Walking in the Tiantai Mountains, I saw solemn temples hidden among the ancient trees, the white clouds rolling in the mountains and the dewdrops falling on the leaves. I always felt that Hanshan had not left us. The clusters of wild flowers beside the rocks in the mountains are the expression of his "mind": beautiful but not ostentatious, quiet but lively.
I recited his poem again:
The road of self-pleasure in life is in the Yanluo Stone Cave.
The wild feeling is more open, and it is always accompanied by white clouds.
There is no way to reach the world, and there is no way to reach it without intention.
Sitting alone on the stone bed at night, the full moon rises over the cold mountain.
