Apricot monk sits on a flesh cushion

The opening lines read: Black hair is hard to keep, youthful beauty fades easily, life is not like a pine tree in its prime. Fame and fortune vanish, like fallen flowers in the wind. Regret kills the unhappiness of youth, the pleasure quarters banished to old age. Princes and nobles, listening to songs of gold thread, hasten their love of fragrant herbs. The true joy in the world, after all counts, is found in the bedroom. Unlike the realm of glory, where joy begins and sorrow ends. Enjoyment every morning, where swallows sleep soundly, fearing the morning bell. Open your eyes and see the universe, a vast palace of spring.
This poem is titled "Full of Fragrance." It speaks of life's daily toil and worries, utterly devoid of enjoyment. Thankfully, the ancient sages who created the world created the union of man and woman, to ease people's toil and relieve their worries, preventing them from becoming utterly haggard. According to Confucianism, a woman's lower body is the gate of life and the door of death. According to the wise, without this thing, one's hair would turn white a few years earlier and one's lifespan would be shorter. Just look at the monks of the world; how many of them don't have white hair in their forties or fifties? How many are still healthy in their seventies or eighties? Or perhaps monks, though ordained, still have ways of life, such as having affairs with women or disciples, and like laymen, they cannot preserve their health and longevity, hence their shorter lifespans. Look at the eunuchs in the capital; they not only don't have affairs with women or disciples, they don't even have the means to do so. Logically, they should live a shorter life, several hundred years, yet why do they have more wrinkles and white hair than others? Why do they look like old women in name only? In the capital, there are only commoners with longevity plaques, not eunuchs with centenarian arches.
This shows that the concept of female beauty is not inherently harmful; it's just that this one ingredient is not recorded in the *Compendium of Materia Medica*, so there is no definitive explanation. Some say it nourishes, others say it harms. If we examine it by these comparisons, it is not only nourishing, but its medicinal properties are similar to ginseng and aconite, and they can be used interchangeably. However, while ginseng and aconite are highly nourishing, they are only suitable for long-term use, not for excessive consumption; they can only be used as medicine, not as food. If consumed indiscriminately, at any time, or to the point of fullness, it will generally harm one. The benefits and harms of female sexual intercourse are similar. Long-term use has the effect of balancing yin and yang, while excessive use has the disadvantage of water and fire clashing. As medicine, it brings the joy of relieving depression; as food, it brings the worry of damaging tendons and depleting blood. If people in the world understand how to treat female sexual intercourse as medicine, they should neither be too sparse nor too frequent, neither averse to it nor overly fond of it. Before approaching female sexual intercourse, one should think, "This medicine is not poison, so why be afraid?" When approaching female sexual intercourse, one should think, "This medicine is not food, so why indulge in it?"
In this way, yang will not be excessive and yin will not be stagnant; how could it not benefit people? There's only one thing: this medicine shares all the same properties as ginseng and aconite, except that their origin and method of use are somewhat opposite. Those taking this medicine must be aware of this. Ginseng and aconite are best when from their original source; locally grown ones are useless. Similarly, women are best when they are locally grown; those from the "fallen" are not only useless but can also harm. What is "locally grown"?
What is "fallen"? One's own wives and concubines, without needing to seek them far or spend money, can be easily obtained—this is what is meant by "locally grown." I can sleep freely without hindrance, and I can be undisturbed by anyone knocking on the door. It neither harms my vital energy nor hinders the family line. A single act of intercourse brings complete comfort. Is this not nourishing? Beautiful women come from wealthy families, and delicate makeup requires embroidered doors. Domestic chickens taste bland compared to fresh wild ducks, and an old woman's fading beauty is no match for a young maiden—this is what is meant by "fallen." If a woman is like this, obsessed with desire and sleepless nights, she will first seduce him with affection, then shower him with gifts, or climb over walls to meet him, or sneak into holes to speak privately. Even if she is as bold as the heavens, she is terrified as a mouse, feeling as if someone is watching even when no one is around. She sweats little for pleasure but much for fear; her love for her children outweighs her courage. She tests her limits, creating unforeseen disasters, secretly damaging her virtue, openly violating the law, and ultimately being killed. If no one pays the price, the wife may still live. Even more so for women who have lost their chastity, the various consequences are unbearable. It is clear that people in this world should never abandon what is near for what is far, nor tire of the old for what is new.
The author of this novel originally had a kind heart, wanting to preach to the world, advising people to restrain their desires, not to indulge in them; advising people to keep their lust secret, not to promote it. Readers should not misunderstand his intentions. If he wanted to teach people to restrain their lust, why not write a moral book to maintain public morals, instead of creating a novel about romance? Readers are unaware of this. The methods for changing customs and habits must be adapted to the prevailing circumstances to facilitate the acceptance of their ideas. Nowadays, people dislike reading sacred texts and sage tales, preferring instead unofficial histories and anecdotes. Even within these unofficial histories, they dislike stories of loyalty, filial piety, and righteousness, preferring erotic and absurd tales. Customs today are utterly decadent.
If a book of moralistic teachings were written to persuade people to do good, let alone expect people to buy it, even if a philanthropic family donated scriptures to have them printed, bound, and given to them at a loss, they would either disassemble it to fill a jar or use it for smoking; they would never bother to even glance at it. It would be better to entice him with lustful desires, and when he is engrossed in them, suddenly offer a few words of criticism, making him sigh in shock, "Women are so alluring; how can one not indulge in pleasure and enjoy them, instead becoming a ghost beneath the peony flower, pursuing empty fame and abandoning reality?" Then, when he sees the clear consequences of his actions, gently offer a few words of enlightenment, making him realize, "Adultery inevitably brings retribution; how can one not keep wives and concubines for personal enjoyment, instead engaging in idle pursuits, borrowing money to pay off real debts?" Reflecting on this, he will naturally not stray from the path of evil. Not straying from the path of evil, he will naturally love his wife and she will respect him; this is the essence of the teachings of Zhou Nan and Zhao Nan. This is the method of governing people by addressing the issue at hand and governing people by people. Not only should unofficial historians and anecdotes use this technique, but even the sages in the classics practiced it. If you don't believe it, look at Mencius's discourse on governance to King Xuan of Qi during the Warring States period. King Xuan was a man obsessed with sensual pleasures and material gain; he disliked proper governance and merely offered a casual praise, saying, "Excellent, indeed!" Mencius asked, "If Your Majesty likes it, then why doesn't it work?" King Xuan replied, "I have a weakness: I am fond of material possessions." Mencius then used the story of Duke Liu's fondness for material possessions to persuade him. King Xuan then added, "I have a weakness: I am fond of women.
" At this point, he was already willing to become a tyrant like Jie or Zhou, treating it as a reply to someone's failure to govern properly. If one were to consider him a moralist, one would have to earnestly and sternly admonish him against his licentiousness. Ancient emperors had a warning: "A commoner who is fond of women will perish; a high official who is fond of women will lose his position; a feudal lord who is fond of women will lose his kingdom; a Son of Heaven who is fond of women will lose the empire." If King Xuan had heard this, even if he hadn't spoken aloud, he would have thought to himself, "In that case, my illness is incurable; I have no use for you, sir.
" But Mencius cleverly used a story of the king's lustful nature to entice him, captivating him and making him unable to stop listening. Consider that even when King Tai fled on horseback, he had Jiang Nu with him; it's clear he was a womanizer who couldn't bear to be without women for a moment.
How could such a licentious ruler not lose his life and his kingdom? Yet, he had a way of indulging his lust, causing all the men in the kingdom to flee with women. While King Tai and Jiang Nu were enjoying themselves, the men and women of the kingdom were also enjoying themselves. This is the selfless and impartial ruler of heaven and earth. Who wouldn't praise him? Who would dare to criticize him? Hearing this, King Xuan would naturally feel at ease and be willing to govern, no longer using "I am ill" as an excuse. This is the strength of the author of this novel. I hope all readers will purchase this book and read it as a classic text, not as a novel. Wherever the title "Reader" appears, it is either a critical remark or a wise saying; you must pay close attention and understand it. The descriptions of sexual intercourse and the depictions of bedroom pleasures are not without their vulgarity; they are meant to lead the reader to the end so that they may understand the outcome and learn a lesson. Otherwise, it would be a book about olives, leaving something to savor later. But what if it is sour and tasteless at first, and people refuse to chew it? My descriptive language is like wrapping olives in dates, guiding the reader to savor the aftertaste without becoming weary.
The details are numerous, but the real skill will be revealed in the next chapter.

...
In the Yuan Dynasty, during the Zhihe era, there lived a monk in the Kuocang Mountains, whose Dharma name was Zhengyi and Daoist name was Gufeng. He was originally a famous student at the Chuzhou Prefectural School. Because of his innate goodness, he constantly babbled in his swaddling clothes like a student reciting texts. His parents did not understand why. A wandering monk came to collect alms and saw a girl holding a bundle of hair in his arms, her expression a mixture of weeping and laughter. The monk, hearing this, said the girl was reciting the *?ūra?gama Sūtra*, and that she was a reincarnation of a high-ranking monk. He returned to her parents and begged to become her disciple. Her parents, thinking it was superstition, refused to believe it. They taught her to read, and she could memorize anything she read. However, officialdom was not her desire, and she repeatedly abandoned Confucianism to study Buddhism, only to be severely punished by her parents. Forced to take the imperial examinations, she entered the academy as a child and became a servant there. After her parents passed away, she waited two years to complete the mourning period, then distributed all her wealth to her relatives. She sewed a large leather bag, filled it with wooden fish drums and scriptures, shaved her head, and went into the mountains to cultivate herself. Those who knew her called her Elder Gufeng, while those who didn't simply called her the Leather Bag Monk. Unlike other monks, she not only strictly abstained from alcohol, meat, and lewd women, but also adhered to the three precepts of monastic life.
The three precepts are: do not solicit donations, do not preach, and do not stay in famous mountains. When asked why he didn't solicit donations, he replied, "The path to Buddhism generally begins with asceticism. One must strain one's muscles and bones, starve one's body, and let the anxieties of hunger and cold press upon one daily. When the anxieties of hunger and cold press upon one daily, lustful thoughts will not arise. When lustful thoughts do not arise, defilement will gradually disappear, and purity will gradually arise. In time, one will naturally attain Buddhahood. If one does not farm for food, nor weave for clothing, and relies on alms from benefactors all day long, then when one's belly is full, one desires leisurely walks; when one's body is warm, one desires peaceful sleep. When one strolls, one sees what is desirable; when one sleeps, one's dreams become illusions. Whether one attains Buddhahood or not, all sorts of things that lead to hell will come without one seeking them. That is why I support myself and refrain from soliciting donations." When asked why he didn't lecture on scriptures, he said, "The words in the scriptures are spoken by Buddhas and Bodhisattvas; only Buddhas and Bodhisattvas can understand them. Others who speak of scriptures are like fools talking in their dreams. Tao Yuanming of the past did not seek deep understanding when reading. Even Chinese people reading Chinese books dare not seek deep understanding, let alone those who..." "Should people of my country read foreign books and then presumptuously translate them? I dare not aspire to be a meritorious official of the Bodhisattvas, but only to avoid being a sinner of the Buddhas and Bodhisattvas. With this, I know my foolishness and guard my simplicity, and refrain from lecturing on scriptures." Someone asked again why he did not live in a famous mountain. He said, "Those who cultivate themselves must not see what is desirable, so that their minds are not disturbed. The things that are desirable in the world are not only sensual pleasures and material gains. Even the gentle breeze that soothes the body, the bright moon that pleases the heart, the birds that delight the ear, the ferns that taste delicious, all things that are lovely and desirable are desirable. Once you live in a scenic place, mountain spirits and water monsters will lead you to seek poetry, and the moon goddess and wind goddess will disturb your meditation. Therefore, those who study in famous mountains will not achieve their studies, and those who study the Way in famous mountains will find it difficult to purify their desires. Moreover, which famous mountain does not have women burning incense and officials who are pleased with it? The story of the bright moon and green willows is a precedent. The reason I abandoned famous temples and came to live in a desolate mountain is simply to ensure that there is nothing to entice my senses." The questioner deeply admired his words, thinking that no eminent monk of ancient times had expressed such a statement. Because of these three precepts, he did not seek fame, yet his fame grew day by day. Many people from near and far wished to take refuge in him, but he refused to accept disciples lightly. He would only ordain those who truly possessed good roots and were free from worldly desires. If he had even the slightest doubt, he would refuse to accept them. Therefore, after many years of monastic life, he had very few disciples. He lived alone, building a few huts by a mountain stream, farming for food and drinking from the spring.
One day, the autumn wind was bleak, the trees were bare, and insects chirped. The monk rose early, swept the fallen leaves in front of the door, changed the water before the Buddha, prepared incense, put down his meditation cushion, and sat in meditation in the central hall. Suddenly, a young scholar entered with two servants. The scholar's appearance was as clear as autumn water and as graceful as spring clouds. His eyes shone with an unusual brilliance. He seemed to dislike direct gazes and lewd thoughts, using them only for secretly observing women. He didn't need to get close; even from dozens of feet away, a single glance was enough to tell whether someone was good or bad. If someone was attractive, he would give them a quick look. If the woman were righteous, she would lower her head and walk past, not glancing at his face; her gaze would be considered wasted. But if the woman had the same fault as him, she would glance back and forth, sending love letters through the corner of her eye, making things impossible. Therefore, regardless of whether one is a man or a woman, having such eyes is not an auspicious sign; it leads to disgrace and ruin. Readers, if your eyes resemble this, please be careful. At that moment, the scholar entered, bowed four times to the Buddha statue, and four times to the monk, then stood to the side.
The monk, initially unable to return the bows while in meditation, only stepped down from his cushion after completing his meditation and returned four deep bows. After they were seated, he asked the scholar's name. The scholar said, “I am a man from afar, traveling in Jiangsu and Zhejiang, and my
pen name is ‘Weiyang Sheng’. I have heard that you, Master, are a great monk and a living Buddha, so I have fasted and come here to speak with you.” You might wonder why he didn’t address the monk by name but instead used his pen name? Well, you should know that in ancient times, the scholarly customs were strange; scholars disliked using their names and addressed each other by pen names. Therefore, scholars all had a title, some called “Sheng” (生), some “Zi” (子), some “Dao Ren” (道人). Generally, the young were called “Sheng” (生), the middle-aged “Zi” (子), and the elderly “Dao Ren” (道人). The words used to represent these titles each had their own meaning, perhaps reflecting their personal feelings or inclinations. They would choose two characters to name themselves, as long as they understood it, it didn’t need to be known by everyone. This scholar, however, was fond of women, disliked the daytime but preferred the night, and disliked the latter half of the night but preferred the first half. Seeing the phrase “the night is not yet over” in the Book of Songs, he took this phrase out of context and named himself “Weiyang Sheng” (未央生).
The monk, feeling unworthy of such excessive praise, replied with a few humble words. At that moment, the vegetarian meal in the earthenware pot was ready, so the monk invited him to stay for breakfast. The two sat facing each other, discussing Zen, their insights resonating deeply. It turned out that Weiyang was exceptionally intelligent, well-versed in all kinds of books from various schools of thought. What others couldn't grasp in a thousand words, he understood completely with just the monk's first utterance. The monk thought to himself, "What a knowledgeable man! It's a pity that creation made a mistake in his form, pairing a heart devoted to Buddhism with such a wicked appearance. Judging from his demeanor, he's clearly a lecherous devil. If I don't bring him into my clutches, he'll surely be sneaking around, causing trouble in women's homes. How many women in the world will suffer his poison! To see this perverse person today and not help those in need is not the way to grieve." He said to him, “Since I became a monk, I have seen many people. Those foolish men and women who refuse to do good are not worth mentioning. Even the scholars who come to meditate and the officials who come to listen to the Dharma are all laymen, and very few can understand the essence of Zen. Who would have thought that you, layman, would have such spiritual insight, and with this, you can attain samadhi in just a few years of studying Zen? In this life, what is easy to obtain is the physical body, what is hard to obtain is one's innate nature. What is easy to pass is time, what is hard to pass is calamity. You, layman, have come with the potential to become a Buddha, you must not go down the path of demons and monsters. Why not take advantage of this time before your youthful vigor dissipates and cut off attachments?” "I desire to enter the Buddhist order. Though I am but a mortal, I can still serve as a model for others. If I can make this great vow and dedicate myself to this great cause and effect, a hundred years from now I will be worthy to be enshrined in the Sangha, and I will not be subject to the commands of the Rakshasas. What do you think, layman?" Wei Yangsheng said, "I have long cherished the thought of returning to Zen, and I will inevitably return to this Dharma in the future. However, I still have two unfulfilled wishes that are difficult to relinquish. I am still young, so I will wait until I return to settle these two matters and enjoy a few years of peace. Then I will come to take refuge and receive your blessing; it will not be too late."
The monk said, "Please tell me, layman..." "What are your two wishes, Master?" the monk asked. "Is it to earn a name in the imperial court and reward your learning? Or to achieve merit in foreign lands and report back to the imperial court?" Wei Yangsheng shook his head and said, "These are not my wishes." The monk said, "If these are not your wishes, then what is it?" Wei Yangsheng said, "What I wish for is something I can accomplish through my own efforts, not something I merely dream about. To be honest, Master, my memory for reading, my comprehension of the Way, and my writing skills are all top-notch. The famous scholars of today merely memorize things, paraphrase them, and compose a few pieces." "A manuscript, once engraved with poems and prose, is supposed to establish one's reputation in the literary world, making one a legend for generations. In my opinion, that's just a pretense. To be a true scholar, one must read all the rare books in the world, associate with all the extraordinary people, travel to all the famous mountains, and then retreat to a secluded room to write books and leave a lasting legacy. Even if one's name is listed on two imperial examinations, one has done something for the court. And even if one's literary talent and fortune don't align, and one dies in obscurity, one will still be a figure for posterity
. Therefore, I have two lines of private thoughts in my heart: 'To be the first talented scholar in the world…'" The monk said, "That's the first line. And the second line?" Wei Yangsheng was about to speak but then swallowed his words, unable to express his meaning. The monk said, "Since you are afraid to say the second line, I will say it for you." Wei Yangsheng said, "How can you tell me what is on my mind, Master?" The monk said, "If I am wrong, I am willing to be punished. But if I am right, please don't pretend to be wrong." Wei Yangsheng said, "If you are right, Master, you are not only a Bodhisattva but also a god. How dare I make excuses?" The monk calmly said, "It is 'to marry the most beautiful woman in the world'."
Wei Yangsheng was stunned. After a long pause, he replied, "Master, you are truly extraordinary! These two whispered words have been on my mind all day long, yet you seem to have heard them and understood them instantly." The monk said, "Have you not heard that whispers in the human world are heard by Heaven like thunder?" Wei Yangsheng said, "Logically speaking, I shouldn't speak of such things to you, Master. But since you've guessed, I dare not lie and say that my spiritual heart is still shallow, while my desires are deep. Since ancient times, the four words 'beautiful woman and talented man' have been inseparable. Where there is a talented man, there must be a beautiful woman to accompany him; where there is a beautiful woman, there must be a talented man to be his partner. My talent goes without saying, and my appearance is not bad either. I often look in the mirror, and even if Pan An and Wei Jie were alive today, I wouldn't be inferior to them. Since Heaven has given me a talented man, why not give me a woman to match him? If there are no beautiful women in the world, so be it; but if there are, those seeking a perfect match will surely be..." "Who am I, disciple? Therefore, I am over twenty and still unmarried, not wanting to waste my talent and looks. When I return and find a beautiful wife, we will have a son to continue the family line. At that time, my good wishes will be fulfilled, and I will have no other thoughts. Not only will I turn back, but I will also persuade my wife to join me on the other shore. What do you think, Master?" The monk sneered, "It seems your thoughts are perfectly correct, but the Heavenly Father who created you is somewhat flawed. If you were given an ugly form, you might possess a clear mind and achieve enlightenment. Therefore, many people in ancient times suffered from baldness, epilepsy, broken hands and feet, and became immortals through divine punishment. Immortals are like this. You were simply spoiled by Heaven when you were born, like parents who love their children. When you were young, they feared damaging your flesh and temperament, and couldn't bear to hit or scold you. When your son grew up, he said that flesh and temperament were created by Heaven and Earth..." You were raised by your parents, so you can do whatever you want. When you commit crimes and are whipped by the authorities, or executed by the court, you regret your parents' excessive pampering, which led to this situation. This delicate appearance and arrogant nature are not a good omen. Layman, because of your appearance, you are the first talented man, so you should seek the first beautiful woman. Whether you can obtain her or not, even if you do, I fear that this beautiful woman doesn't have the words "first" written on her forehead. If you see someone better, you'll want to change your mind. If this beautiful woman is like you, unwilling to marry easily and waiting for the first talented man, you can take her as a concubine. But what if she finds a good man? What will you do then? If you insist on getting what you want, then all sorts of things that lead to hell will follow. Layman, do you want to go to hell or heaven? If you are willing to go to hell, then go and seek the first beautiful woman. " To go to heaven, please put aside your delusions and become a monk with me."
Wei Yangsheng said, "Master, your use of the words 'heaven and hell' is rather cliché, not the words of a high monk. The principle of Zen is simply self-realization. To stand in a state of non-birth and non-death is to become a Buddha. Is there really a heaven to ascend to? Even if one commits some transgressions, it is merely a stain on Confucianism; is there really a hell to fall into?" The monk said, "'Those who do good go to heaven, those who do evil go to hell' is indeed a cliché. It's just that you scholars can escape clichés in everything, except for self-cultivation and conduct. Heaven and hell are clearly inseparable. Even if there is no heaven, one must take heaven as a stepping stone to goodness. Even if there is no hell, one must take hell as a warning against evil. Since you clearly understand clichés, I will not speak of future retribution, but only of present retribution, which will inevitably be another cliché." Sex beer is also gray like alfalfa, instantly gray and armpit-like! 饬骄涫羌匠5奶谆埃皇鞘郎咸耙瞬辉幸桓鐾训曼兹ィ似夼天辔怂h Wei Yangsheng said, “Master, what you have said is very clear. However, because you are teaching the ignorant, you must explain everything thoroughly, so that they will be terrified and learn to be wary. If you were to reason with us, it wouldn't be so. Although Heaven's laws are strict, their enforcement is not without its flaws. While many who commit adultery will be punished, many others will escape retribution.” If we were to go door-to-door searching for adulterers, and make those who commit adultery with other men's wives and daughters repay the debts of adultery, then even Heaven would be desecrated! In short, the cycle of retribution and the principle of Heaven's justice are generally infallible. Those who are wicked should know this; it is a major topic for moral persuasion. Why make such a fuss?” The monk said, “According to what you say, are there any adulterers in the world who go unpunished? I'm afraid that the laws of justice have not allowed anyone to escape punishment. Perhaps you are kind and honest, and have allowed someone to slip through the net. In my humble opinion, there has never been a single adulterer who has escaped punishment, past or present. There are
countless records in books and oral traditions. Please consider this: adultery with other men's wives and daughters is something that brings benefits, so people are willing to tell others, and therefore know more. The defilement of one's wife and daughters is something that brings losses, so people are unwilling to tell others, and therefore know less. Some wives even hide it from their husbands, and daughters hide it from their fathers, not even knowing themselves, yet they say that there is no such thing as retribution for adultery.” Only after the coffin is closed does one truly believe the ancient saying is true, and at that point, such enlightened words can no longer be uttered to others. It is not the wife and daughters of a wicked man who repay his debt of lust with their own. The moment the thought of adultery arises, the wife and daughters unconsciously forget much of their former affections. For example, if one's own wife and daughters are ugly, and one is not particularly aroused during intercourse, thinking of the beautiful women seen during the day, mistaking one's wife for them, and finding pleasure in it, who knows if the wife doesn't also find her husband ugly, thinking of the handsome men seen during the day, mistaking one's husband for them, and finding pleasure in it? Such things happen to everyone; though they do not damage one's chastity, they certainly harm one's heart. This is also the retribution for a man's lustful nature. If even the thought itself is like this, how much more so when one enters the room, physically overpowering the other, unseen by the gods and spirits, and the Creator is not angered, allowing the wife to remain chaste? This humble monk's words are not mere platitudes. Do you agree, layman? Wei Yangsheng said, “What you say makes perfect sense, but I must ask you, Master, if someone who has a wife and daughters commits adultery with another's wife and daughters, they will receive retribution. But if someone without a wife and daughters commits adultery with another's wife and daughters, how will they repay the debt? This would make the law of justice impossible. There is another saying: one person's wife and daughters are limited, but the number of women in the world is endless. For example, if one only has one or two wives and concubines, one or two children, but commits adultery with countless women in the world, even if one's wife and daughters commit adultery, the cost is small and the profit is great. How will Heaven deal with this?”
The monk, knowing that he was an unyielding person, said to him, “Layman, your words are very sharp, but I dare not accept such praise. However, such principles are not enough to be proven by words; they can only be understood through practice. Layman, please wait until you have married a beautiful woman and then contemplate the truth through the flesh-and-futon, then you will gain real insight. I see that you have the potential to transcend the ordinary and reach the pinnacle of enlightenment, and I cannot bear to abandon you. If you achieve sudden enlightenment, you will come to see me again to discuss your path back home.” "This humble monk will wait with bated breath from tomorrow onwards." Having said this, he took out a piece of paper, picked up a brush, and wrote a verse of four lines in five characters each: "Please cast aside your leather bag, and sit on your flesh-covered cushion.
Repent while you are alive, do not lament
after the coffin is closed.
" The monk wrote the entire verse and handed it to Wei Yangsheng, saying, "This clumsy ascetic is ignorant of taboos. Although the verse is too extreme, it truly comes from a compassionate heart. Please keep it, Layman Qu, as a test for the future." Having said the entire verse, he stood up, as if to see him off. Wei Yangsheng knew he was being rejected, but considering the monk was a high-ranking monk, he dared not leave disrespectfully. He could only bow his head and apologize, saying, "This disciple is inherently foolish and stubborn, and will not accept instruction or repentance. I hope Master will forgive me. I hope you will accept me again when I return." "Having said this, he bowed four times again, and the monk returned the bow, seeing him off at the door. The monk's origins were thus explained; the rest only mentions Wei Yangsheng's infatuation with women, omitting the story of Gu Feng. Gu Feng's fate is revealed in the final chapter.
Commentary:
Wei Yangsheng is the main character in this play, while Gu Feng is merely a minor figure. Other writers would have introduced Wei Yangsheng, making Gu Feng a mere passerby. This work, however, focuses solely on Gu Feng, in great detail, leading the reader to suspect he might later engage in lewd behavior, only to discover otherwise. His true intention is revealed only during meditation, leaving the reader uncertain. This is a variation on traditional novels, a testament to the author's mastery of conventions. Even if others used this method, the theme would become confused, the plot intricate, leaving the reader unable to discern the main character from the supporting characters. This work, however, is clear and distinct, making the introduction immediately understandable. The final few words further clarify the plot, leaving the reader unsure—a true master."

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