Looking at the photos of South Korean chess player Lee Chang-ho taken by reporters on different occasions, whether it is playing chess or attending various occasions, it is always an expression: this is no expression. Joy and anger are not colorful, the victory or defeat on chess, the honor and disgrace outside the chess, as if they have nothing to do with him, people give him the nickname: "Stone Buddha".
This nickname is really a god, stone Buddha, the eight winds do not move, the heart is as quiet as water, not to be happy with things, not to be sad with oneself, this should be a realm that takes many years of cultivation to reach! It is said that there is Zen in chess.
Huineng, a former woodcutter, became the Six Ancestors of Zen Buddhism because of a poem. The mind is a Buddha, the self is pure, and when you realize this, you have true "emptiness." The illiterate Huineng can instead point directly to the heart and grasp the essence of Zen.
Zen Buddhism says that "the ordinary mind is the tao." The "mystery" of life stems from the attachment and craving of "me", and the "enlightenment" of life lies in "no self", "seeing sex", and being quiet and indifferent. General chess players, in the face of important chess battles, are often prone to gain and loss because of the shackles of fame and fortune locks, and their skills are out of shape. Lee Chang-ho, on the contrary, the more critical the game, the more stable the play. This is probably what people call the ordinary mind!
With a normal mind, you can appreciate the word "nature" in Zen. Acting according to the heart, suitable for natural walking and sitting, are all dojos, life can gradually enter a better state, just the so-called walk to the water poverty, sit and watch the clouds rise. The same goes for Go. Takakawa Katsura has the saying that flowing water does not compete. Takemiya also believes that instead of calling his chess a cosmic stream, it is better to call it a natural stream. In his view, his chess is just to conform to nature, like flowing water, following the mountain and taking advantage of the situation. Big looks are flowing, not made.
"A thousand cars, a thousand horses, a thousand crossbows, a million male masters to point out Ruyi; a bucket of wine, a cup of tea, a game of Go, about two or three confidants to tell their secret feelings." This link in The ShenYuan of Beidaihe typically embodies the living conditions of traditional Chinese literati. On the one hand, the eldest husband should keep improving himself in order to make meritorious contributions; on the other hand, the coma of society often makes them unable to exert their ambitions, so they have to retire to the mountains and forests, and they are attached to the mountains and rivers, springs, stones, poetry, wine, and chess, and make a spiritual getaway. Go is just in line with the spiritual needs of the scholar.
"Sweeping the stone chess game in the forest, Iwashita springs handing over wine glasses." A book, a glass of wine, a cup of tea, and a chess piece became a sign of the way the literati lived. Of course, if most of them chose Yi Shi Yi Yin, and there were a group of people, then what they completely understood was an "empty" word, so the bells of the Buddhist temple rang, and the ding ding of the black and white children also rang. In the Tang Dynasty more than a thousand years ago, among the temples in the landscape of Jiangnan, a group of famous chess monks and poet monks were left behind, and the Go of the Buddhist sect has been endless, constituting a unique landscape.
Chess breaks the Zen machine. Bai Juyi's "Chishang" vividly shows a picture of a bamboo forest Go scene, quiet and elegant, and Zen. The Buddha's door is more idle, chanting the sutra and worshiping the Buddha all day long, it is too monotonous, and the chess table has become the best thing to play the glowing yin, if you can still participate in the Zen Enlightenment Path, wouldn't you kill two birds with one stone? On the chess table, the pine wind flow in the water, every time the chess pieces fall with the pine nuts, the willow silk is often accompanied by the fishing silk hanging, and there is a kind of deep and clear under the forest wind. Zen Buddhism pursues a natural, suitable, quiet, and turbulent life, and in terms of aesthetic taste, it tends to be clear, quiet, cold, and quiet, which affects the life philosophy and artistic taste of Chinese scholars, and also affects the realm and interest of Go.
The piano makes people silent, the chess makes people idle, and the more important thing about idleness is a state of mind. The victory or defeat of chess is not the first, the key is whether you can taste a different taste from chess. Just like drinking tea, the taste of tea cannot be summed up in terms of incense, bitterness, astringency, and sweetness, but in a "qing" word, "qing" is obtained from the "heart" and must be tasted in "quiet" and "idle". Qingquan Valley, Matsuma Forest Pavilion, two or three su xinren, long days of clear talk, comfortable, can be described as "can withstand ten years of dust dreams".
Tea has a "tea ceremony", chess has a "chess way", "tea stove smoke is happy, chess pieces are sparse and painstaking", the way of chess is also in a quiet and elegant way to solve the worldly worries, between drinking tea and playing chess, there is a deep meaning.
"How much meaning is hidden together, and the two know each other without words." Zen Buddhism puts the troubles and understandings of life on a "heart" word, with an ordinary heart, to see the world is chaotic, "picking chrysanthemums under the eastern fence, leisurely seeing the South Mountain", which is a state of life. Life is like this, chess is not like this!
The black and white world is a virtual world, and it is also a world that you can freely wield. Here, you can experience the joy of being like a god. As a result, the legend of Rotten Ke, as a kind of surreal imagination, constitutes Chinese an eternal Taoyuan dream.