1, original text
Bodhi theory
Tang dynasty: Huineng
Bodhi trees have no trees, and the mirror platform is not a platform.
Buddha's nature is always pure, where can there be dust?
The body of all beings is the knowledge of the tree of knowledge, and the heart of all beings is like a bright mirror.
The bright mirror is very clean, where will it get any dust?
Bodhi trees have no trees, and the mirror platform is not a platform.
It is nothing, no matter what it is, where will there be any dust?
Bodhi is just looking for the heart. Why should he go outside to look for profound Buddhist thoughts?
Practice yourself, and the paradise is just around the corner!
2. Translation
Bodhi trees have no trees, and the mirror platform is not a platform.
There is no tree in the bodhi tree, and the bright mirror is not a table.
Buddha's nature is always pure, where can there be dust?
Buddha's nature is always pure, where can there be dust?
The body of all beings is the knowledge of the tree of knowledge, and the heart of all beings is like a bright mirror.
The body of all beings is the tree of enlightenment and wisdom, and the heart of all beings is like a bright stage mirror.
The bright mirror is very clean, where will it get any dust?
A clean mirror, where will be stained with dust?
Bodhi trees have no trees, and the mirror platform is not a platform.
There is no tree in the bodhi tree, and the bright mirror is not a table.
It is nothing, no matter what it is, where will there be any dust?
There is nothing in the first place, where can it be contaminated with dust?
Bodhi is just looking for the heart. Why should he go outside to look for profound Buddhist thoughts?
Bodhi only looks at the heart, why bother to seek mysterious Buddhist thoughts from the outside world?
Practice yourself, and the paradise is just around the corner!
Practice yourself in this way, and heaven is just around the corner!
Step 3 enjoy
The first poem was found in the Tanjing written by Dunhuang. As for the origin of this poem, there is a clear record in the fourth to eighth sections of the Tanjing: Hongren, the fifth ancestor, "called all his disciples one day" and asked everyone to "write a poem". He also said that "if the main idea is realized", that is, "paying for clothes is six generations." Shen Xiu, the last disciple of Hong Ren, wrote a poem in front of the door: "I am a bodhi tree, and my heart is like a mirror platform. Wipe it frequently to make it dust-free. " When Hong Ren learned about this, he told Mo Xiu to sit in the class and said, "You won't get it if you read it", "If you find the supreme bodhi, you won't get it" and told him to "write another poem". And "it's impossible to show off for a few days." Huineng's poems are directed at Shen Xiu's Five Fragrant Books. According to the altar sutra, Huineng couldn't read, so she first "asked someone to read" the beautiful melody, and then wrote this song "asked a scholar to write it at the Western Wall".
This poem, like that beautiful one, is different in principle in practice methods. Shen Xiu's song "No Love" made him lose the qualification of being a red man, but he became the founder of Beizong. Because Shen Xiu emphasized "being always clean", later generations called it "gradual revision school". Huineng's poetry is a complete denial of beauty, that is, subjective idealism is a complete denial of objective idealism, which directly grasps the key to "seeing nature as a Buddha" and is called "Epiphany School".
Huineng pointed out in the 20th section of the Tanjing: "Human nature is self-purification, and all laws are self-nature. To think of all evil things is to do evil; Think about all good deeds and cultivate them. " This is the basis of Huineng's epiphany theory. In his view, there is no insurmountable gap between "fools" and "wise men", "good people" and "wicked people", and between them and "Buddha". From "infatuation" to "enlightenment", it is only between one thought. This thought of "putting down the butcher's knife and becoming a Buddha on the spot" not only played a great role in the evolution of Buddhism in China, but also had a great influence on China's philosophical theory.
The second poem was also written by Huineng for the beautiful "Spiced Tree". The purpose is to show that the purity of "mirror", that is, the purity of "self", is the subjective condition for Buddhists to firmly believe that everyone can reach the ideal state. This poem is also found in the Tanjing in Dunhuang, but according to Guo Peng's textual research on the Tanjing, this poem belongs to Yan Wen. Especially in the first two sentences, although the words "body" and "heart" have been changed, they are actually repeating that beautiful text and should not be regarded as Huineng's thoughts.
The third poem, found in the six ancestors' magic weapon altar sutra, is widely circulated and supplemented by the whole Tang poetry. According to the textual research of Guo Peng's Notes on the Tanjing, this article evolved from the first one of Bodhisattva, and the key lies in the third sentence, which was originally cited by the wisdom, and changed from "the Buddha's nature is always pure" to "nothing". This is a misunderstanding, which was criticized as early as the Song Dynasty. Guo Peng thinks: "The first runner of the Tanjing not only doesn't understand the theory of Buddha nature, but also doesn't understand the theory of emptiness." The so-called "emptiness" and "nothingness" in Mahayana Buddhism are actually based on "false heart" and "false realm"; As far as "sincerity" and "truth" are concerned, it is by no means "nothing" In the fifteenth section of the altar sutra, Huineng said: "Where there is a lamp, there is light, and where there is no lamp, there is no light. Light is the body of light, and light is the purpose of light. " Huineng said in the 24th section of the Tanjing: "Void can accommodate the sun, moon, stars, mountains, vegetation, all vegetation, the wicked and the good, the evil law and the good law, heaven and hell, all in the air; The world is empty and the same. " All these are enough to prove that Huineng's ideological system is completely different from the theory that "everything exists and nature is empty". But before this sentence, Huineng said, "Being broad-minded is like emptiness." He attributed everything to "heart", that is, "self-nature". This is a typical subjective idealism view. But in any case, it is not appropriate to equate "Buddha's nature is always pure" with "nothing at all"
The fourth poem, seen in Zheng Tai Zang Tan Jing, focuses on the practice method. Huineng quoted a Buddhist saying in Section 35 of the Tanjing: "If the heart is pure, the Buddha's land is pure." Then he said: "the heart is not clean, and the west is not far;" If the heart is unclean, it is difficult to recite Buddha. " Section 36 of the altar sutra says: "If you see the true Tao, doing the right thing is Tao;" Self-nature has no right heart, and you can't see the Tao in the dark. Without Buddha's heart, where can I ask for Buddha! "Section 52 of the Tanjing says:" I have a Buddha in my heart, and the Buddha is the true Buddha; "Without Buddha's heart, where can I ask for Buddha!" Section 53 of the altar sutra also says: "If there is truth in the heart, it is the cause of becoming a Buddha; If you don't seek truth from the outside, you will always be an idiot. "It has been repeatedly stated that seeking truth from human nature and seeking Buddha from oneself is the only way for Huineng to teach his disciples to become Buddhas. In his view, the Buddha only seeks since the enlightenment, not vanity. They focus on a situation, make things simple and achieve their goals. On this basis.