Consciousness is called "consciousness" in Sanskrit, which means "bodhi". Some people think that in order to see nature clearly, we must always clean our hearts, just like a mirror. Keeping clean is enlightenment and a manifestation of wisdom. Wipe frequently, and don't create dust. Master Hong Ren thinks that Shen Xiu has only reached the threshold of enlightenment, but he has not yet been enlightened. Because, for those who are not enlightened, there is such a thing as "wisdom", which must be pursued and persisted. But Huineng, the sixth ancestor, believes that persistence and wisdom are not wisdom itself without enlightenment and wisdom; So "nothing". True enlightenment is when there is no persistence in your heart. Don't think that you have to have a mirror-like self-nature, and let go of everything in your heart before you can truly be enlightened. This is what the Heart Sutra says: "No wisdom, no gain". Only in this way can the mind be liberated, and everything in the heart is not really enlightened.
Bodhi has no trees': Bodhi is a kind of consciousness, so what trees are there? If there is a tree, the bodhi becomes a thing, and it is held. Bodhi had nothing. You said you realized it, but what does it look like? Is it cyan? Yellow? Red? White? Tell me, see if it's invisible.
A mirror is not a platform: you say that your heart is like a mirror platform, but there is no platform at all. With a platform, you will be persistent. As the saying goes,' You should have nothing to live in, but your heart will grow'. Why is there a platform?
"Nothing": Nothing, no appearance, no image or form, so nothing.
Where does the dust come from?': Since there is nothing, where does the dust come from? There is no place to live.
This ode mainly comes from' livable without a fixed place, livable in the heart'. If you don't have all persistence, that's what the Buddha said:' All living beings have the wisdom and virtue of the Tathagata, but they can't be proved by delusion and persistence.' People in this place don't insist. What are you holding it for? If you cling to it, won't you die in the future? What will you cling to when you die?
The Buddha said to me: There is dust in your heart. I wiped it hard.
Buddha said: You are wrong. Dust can't be wiped off. So I stripped my heart.
Buddha said: You are wrong again. Dust is not dust, so there is no dust!
I don't understand. What do you mean?
I think it comes from Shen Xiu and Huineng's two sons.
Shen Xiu said, "As a bodhi tree, my heart is like a mirror. Always wipe, don't get dust. "
Huineng said, "Bodhi has no trees, and the mirror is not a stage. There is nothing, so there is no dust. "
Indeed, it is really difficult to understand these two sons, and even a correct understanding is not easy. Difficult to understand ...
Being a bodhi tree is like a mirror. Wipe regularly to avoid dust.
The body of all beings is the tree of enlightened wisdom,
The heart of all beings is like a bright stage mirror.
Try to keep brushing,
Don't let it be polluted by dirt, which blocks the nature of light.
Bodhi has no trees, and the mirror is not a stage. There was nothing, so there was no dust.
Bodhi has no trees,
A bright mirror is not a stage.
Nothing, nothing,
Where can I get dust?
Now I can only understand it literally, but I can't understand it thoroughly!
The heart is clean, and the dust is the heart. If people have no intention of cleaning up, they will die.
I once thought about a problem: people think that a thing is delicious, but in fact smell accounts for a greater proportion than taste.
So a creature with a keen sense of smell like a dog is far happier than us in diet. Is this the right idea ... if it is wrong ... what?
In fact, the dust is outside, the heart is inside, and the heart is clean and dust-free.
Dust inside, heart outside, often stripped, dust-free and unintentional;
There is dust in the heart, and dust is the heart.
He has no dust, no dust and no intention?
As Huineng said: benevolent people move.
Another example is the Taoist saying: Tao can be extraordinary.
They have the same reason. ...
Buddhists pay attention to everything in their hearts and pursue worldly cultivation.
Taoism pays attention to no attachments and pursues seclusion.
Buddhism wants to transcend this world, and Taoism practices this world, and pursuing its principles is a kind of practice.
The sixth ancestor Huineng (638 ~ 7 13) was born in Huineng (Hui Yuan 638 ~ 7 13), with a common surname of Lu and Fan Yang (now southwest of Beijing County).
Huineng was born in a poor family. At the age of three, she lost her father and moved to Nanhai. A little longer, selling firewood and adopting a mother. Inspired by listening to people read the Diamond Sutra, he decided to become a Buddhist monk. Huineng went to Huangmei, Hubei Province in 672 AD to visit Master Hong Ren and study Buddhism. When Huineng first met Hongren, Hongren asked him, "Where are you from? What do you want here? Huineng replied, "Disciple Lingnan came here to become a Buddha. Hearing this, Hong Ren casually said, "You are from Lingnan, where can you become a Buddha?" ! Huineng replied: "People are divided into north and south, and' Buddha nature' does not distinguish between north and south." This just let Hong Ren slightly surprised. Huineng's answer made it inconvenient for Hongren to refuse, so he arranged for him to work with others and grind rice in the house. Huineng is willing to do what she wants to do, smashing rice all day and doing it very happily. There were 700 tolerant people at that time. Eight months after Huineng entered the temple, Hong Ren ordered a poem to be presented. In fact, it was an examination to choose an heir. But Huineng is not qualified to participate, because he just does chores. Shen Xiu is the best of all monks. In the middle of the night, he held the lamp alone and wrote a poem in the south corridor of the Buddhist temple: "I am a bodhi tree, and my heart is like a mirror." I always wipe it so that there is no dust. " In the early morning, Hong Ren saw this poem and was indifferent. Huineng heard the sound and came to the porch. He asked to write a poem and got permission. So I read: "Bodhi has no trees, and it is not a stage in the mirror. There's nothing. Where can it cause dust? " When Hongren saw Huineng, he told him to step down. The next day, Hongren called Huineng, gave him a lesson, and gave him the vestments handed down from generation to generation. For his safety, he was personally sent to Jiangzhou Ferry, and he was told not to tell him that he was the sixth ancestor of Zen, so as not to be contested by Zen monks. In order to hide the "hunter", he hid 15 years among the hunters of Guangdong Sihui, and did not appear in public until the first year of Yifeng, Tang Gaozong (AD 676). On the eighth day of the first month, Huineng came to Fasheng Temple (now Guangxiao Temple) in Guangzhou. One day, the wind raised the flag of the temple, and two monks were arguing about whether it was "windy" or "fluttering". Huineng said: "There is neither wind nor agitation, and the benevolent is popular." Huineng's statement amazed the monks and attracted the attention and respect of Master Indo-Sect. Soon, Master Yinzong shaved Huineng, and later called a famous monk to hold a grand ceremony for Huineng. In the spring of the following year, Huineng left Fasheng Temple and went north to Nanhua Temple to spread Buddhism. More than a thousand people came to see me off. In Nanhua Temple, the sixth ancestor Huineng preached for 37 years. Meanwhile, Wei Kun, the secretariat of Shaozhou, invited Huineng to give lectures at Kaiyuan Temple (later renamed Dafan Temple) in Shaozhou, and his words and deeds were compiled into a book by disciple Fahai, that is, the Six Ancestors' Magic Tanjing, which was regarded as a Zen Sutra. In Buddhism, only the words and deeds of Buddha Sakyamuni can be called "net", and the words and deeds of a sect founder are also called "net", and Huineng is unique.
In the second year of Emperor Xuanzong of the Tang Dynasty (AD 7 13), Huineng died at Guo 'en Temple in Xinxing County, his hometown, at the age of 76. The next year, the sixth ancestor moved back to Caoxi and was enshrined in Zhaoling Tower. Huineng was deeply loved by the imperial court before his death. In the first year of the Tang Dynasty (AD 696), Wu Zetian specially sent a China calligrapher to give Huineng crystal bowls, cassock, white felt and other gifts. Her imperial edict expressed her great respect for Huineng: "I wish I could not stay with Zhao, but listen to her." After Huineng died, she became more famous. Huineng of posthumous title, Tang Xianzong was named "Sword Zen Master", Song Taizong named him "Sword Vacuum Zen Master", Renzong named him "Sword Vacuum Pujue Zen Master", and finally Zongshen named him "Sword Vacuum Pujue Yuanming Zen Master". Wang Wei, Liu Zongyuan and Liu Yuxi all wrote long articles for Huineng and described his deeds.
Huineng's founding of Nanzong is an unprecedented reform in the history of Buddhism, marking the completion of Buddhism in China.
First, he boldly broke the authority of the Buddha, denied the existence of the so-called external Buddha, and believed that the Buddha was in his heart.
Second, he advocates that all living beings have Buddha nature and everyone can become a Buddha, which is similar to the Confucian theory that "everyone can be Yao and Shun". After Huineng, Zen moved closer to Confucianism, tried to reconcile on the basis of Confucian ethics of teaching, and wrote a large number of books on teaching, thus promoting the further Confucianism of Buddhism.
Third, he not only advocates that everyone can become a Buddha, but also advocates that it is not necessary to recite scriptures and practice, and it will be passed down from generation to generation. As long as you know your true nature, you can become a Buddha, which is the so-called "epiphany", which not only caters to the needs of the upper rulers and literati, but also provides great convenience for the lower people to believe in Buddhism.
Fourthly, while preaching "Buddhism", he also introduced a free lifestyle to promote the popularization and secularization of Zen life. Zen master Hai Huai, a disciple of Huineng, even put forward that "if you don't do it for a day, you won't eat it for a day" and wrote this case into Baizhang Qinggui, which had a far-reaching impact on the construction of Zen temples and the formation of its labor self-support system in later generations, and was also one of the important factors for the rapid spread and extensive development of Zen in China.
In the process of historical development, the influence of Zen has gone far beyond the scope of religion and penetrated into many fields such as philosophy, literature, art and all levels of real life. For example, Neo-Confucianism, the dominant ideology in the late feudal society of China, was deeply influenced by Zen Buddhism. Lu Jiuyuan and Wang Shouren's ideas of "My heart is the universe", "Nothing outside my heart" and "Realizing the truth from my heart" are exactly the copies of Zen Buddhism's ideas of "Being Buddha from my heart", "Being born from my heart" and "Seeing nature from my heart". Another example is painting. In the painting circles from Tang Zong to Ming Dynasty, you can see the traces of Zen edification in both the form of expression and the concept of creation, and the works often present a distant and quiet artistic conception. In daily life, many original Buddhist terms have also changed people's idioms.
Since the beginning of this century, Buddhism and Zen, with the spirit of tranquility and optimism in the East, have also moved towards the western world. After the Second World War, Zen gained special development in Britain, Germany, France, America and other countries. In the west, in addition to religious groups, there are philosophers and sociologists who accept Zen. They hope to use Zen to guide people to return to humanity and nature. There are also psychologists and mental patients who regard Zen as one of the methods to regulate psychology and treat mental illness. In the square of the National Library of Great Britain in London, England, there are statues of the world's top ten thinkers, among which Confucius, Laozi and Huineng, the sages representing oriental thoughts, are listed as the "three saints of the East".
As one of the thinkers with great influence in the history of our country, Huineng's thought contains philosophy and wisdom, which still gives people useful enlightenment and attracts more and more attention.
Zen-emphasizing Zen, not teaching, claiming to teach others. Taking Dharma as the ancestor, it spread to Hui Ke, monks and women, Daoxin and Hongren. After Hongren, he was divided into two schools: Huineng School in the south and Shen Xiu School in the north. The northern Sect emphasized gradual cultivation, while the southern Sect had an epiphany. After Hong Ren's death, Shen Xiubei Sect expounded the clan style in Chang 'an and Luoyang. After the middle Tang Dynasty, Nanzong became the orthodox school of Zen, forming five schools: Cao Dong, Yunmen, Fayan, Luyang and Lin Ji. However, after the Song Dynasty, only Cao Dong and Lin Ji were left. Or Buddhist school.