Chapter 7 Chapter 05 (2) Brief History of Zen Buddhism

There is another legend, which can be counted as an anecdote, so it might as well mention it.That was Emperor Taizong of Tang Dynasty. Hearing Daoxin's name, he wanted to see him. He issued an edict to let him go to Beijing, but he declined.Come again, come three times, he said he was sick.The fourth time he came, he said that the head would go if the person didn't go, he stretched his neck and waited peacefully for the beheading.The visitor went back to explain the situation, and Tang Taizong accepted it, and instead gave him a gift. According to the historical records of Nanzong, of course, there is still a major event of paying the law and passing on the clothes.In the Yonghui period of Emperor Gaozong of Tang Dynasty, he died and lived to be more than seventy years old.

5.4.6 The Fifth Patriarch Hongren The fifth patriarch, Hongren, whose common surname was Zhou, was originally from Xunyang and moved to Huangmei (in present-day Hubei). Because I lived in the same place as the fourth patriarch Daoxin, we had the chance to meet each other: One day, (Dao Xin) went to Huangmei County, and there was a child on the road, with a strange bone appearance, which was different from ordinary children.The teacher asked: "What is your surname?" The answer: "Your surname exists, it is not a common surname." The teacher asked: "What is your surname?" The answer said: "It is Buddha nature." The teacher said: "You have no evil nature?" The answer was: "Because of the emptiness of nature." The master knew his magic weapon silently, that is to say, he sent the waiter to his home and begged his parents to become a monk.Because of the lodging, the parents had no embarrassment, so they gave up as disciples, named Hongren.As well as pay the law to pass on the clothes. ("Jingde Biography of Lantern Records" Volume 3)

"Legend of Teachers of Lenga" said that he "served Zen Master Daoxin at the age of seven, and lived in a secluded temple since he became a monk" (after the case, he moved slightly east to Dongshan Temple or Dongchan Temple), so the title called him "Tang Dynasty Qizhou Shuangfeng Mountain You Master Jusi".The knowledge of the Buddha-nature by a seven-year-old child is obviously a deliberate deification by the later writers of Zen history. The biography of Hongren in "Jingde Biography of Lantern Records" is almost all about the transmission of Dharma and Hui Neng. This is because there are not many materials about Hongren, so we had to copy the "Six Patriarchs Altar Sutra". Jingjue, the author of "The Records of the Teachers of Langa", recorded a passage of Hongren's question and answer with others:

He asked again: "Why don't you settle down in the city to learn Taoism, but live in the mountains?" Answer: "The material of the building originally came out of the valley, not from the world. It is far away from people, and it will not be damaged by knives and axes. When it grows into a big thing, it can be used as a pillar. Therefore, I know that I live in the valley of the gods and stay away from the hustle and bustle. , In the mountain of Yangxing, I have long said goodbye to common things, there is nothing at present, and my heart is at peace. From now on, the tree of Tao will bloom, and the fruit of the tree of Zen will come out.” Master Qiren Xiao Ran sat quietly, did not write notes, spoke metaphysics, and taught others silently.

It can be seen that his Zen method is still a way of sitting quietly, observing the mind, and capturing the mind, which is different from the later emphasis on sudden enlightenment.There is also a saying that he started to promote the meaning of the "Diamond Sutra", and it was fabricated later. Among the disciples of Hongren's successor method, there are ten disciples listed in "Lengjia Shizi Ji" and thirteen disciples listed in "Jingde Chuan Denglu".Hui'an's Zen method, known as Lao'an Chan, is an important branch of the Sixth Patriarch Huineng's former Zen method.Zhishen said that Zizhou was silent, and that there was no legend in Yizhou, and that there was no legend (Chengdu) Baotang (temple) had no residence, advocated Wunian Zen, and became a master of the Baotang School. Although his descendants were weak, he said Zen is very important.

Hongren died in the last years of Emperor Gaozong Xianheng of Tang Dynasty, and lived to be more than seventy years old. 5.4.7 Aside from legal heirs This title indicates that up to this point, we have followed the Southern Sect and acknowledged that the Sixth Patriarch Huineng is orthodox; he sat on the throne, and of course the predecessors of the previous patriarchs became sidelines. In fact, there must be many, but they can be collectively referred to as the disciples of the Langa School.But those left in written records must be a minority.Less, comparatively speaking, actually quite a lot.Not only are there many, but also chaos, because the materials do not come from only one source.The general situation is that the further back, adding branches and leaves, the more people there will be.For example, Daoxuan's "Continued Biography of Eminent Monks" (mainly "Fa Chong Zhuan") and "Langa Teachers' Records" were early in history, recording Bodhidharma to Hongren, and there were only a few dozen successors of the Five Dynasties; According to records, Bodhidharma was passed down to four people in the first generation, Huike was passed down to seventeen people in the seventh generation, Sengcan had no successors, Daoxin was passed down to 76 people in the ninth generation, and Hongren was passed down to the fifth generation by 107 people, totaling more than 200.So many and complicated, what should I do?I had no choice but to use the method of capturing the thief and capturing the king.

The so-called king is one who has many party members, or who has a great influence on later generations.According to this principle, even though the Ni Zongchi, who has the flesh of Dharma, is unique in terms of gender, because he has no successors, he has to give up his love.So simple and simple, I want to talk about only two people: One is Fa Rong, the patriarch of Niutou Zen or Niutou Sect, and the other is Shenxiu, the patriarch of Beizong. (1) Law Finance Farong, whose common surname is Wei, was born in Yanling, Runzhou (in present-day Jiangsu).He became a monk at the age of nineteen. He first studied the Three Treatises, and later learned Huayan, Prajna, Fahua, etc., and has profound attainments in Buddhism.He also lived a meditation life in the mountains for a long time, so he became an eminent monk who is good at both theory and deeds.

Later, he settled in Youqi Temple in Niutoushan, south of Jinling, and continued to study Buddhism in depth.Because the Tao is heavy and the name is high, legends follow.There are two important ones.One is that he sat in meditation in the stone room, holding flowers with a hundred birds, which later became a common saying in Nanzong.One is that the Fourth Patriarch Daoxin once visited him: In Tang Zhenguan, the fourth patriarch watched the weather from afar and knew that there was a strange person in the other mountain, so he searched for it himself. ... The ancestor then entered the mountain, and saw the teacher sitting upright, without caring about anything. ...

The teacher didn't know, Nai Jishou, please tell me the truth.The ancestor said: "Hundreds and thousands of Dharma doors are at the same time; the wonderful virtues of the river sand are always in the source of the heart. All precepts, Dingmen, Wisdom, and supernatural powers are all self-sufficient and never leave your heart. All afflictions and karma are originally empty and quiet. All causes and effects, Everything is like a dream. There is no Three Realms to escape from, and no Bodhi to seek. Humans and non-humans are equal in nature. The great way is empty, and there is no need to think or worry. You have already obtained the Dharma like this, and there are no shortages. It is so different from the Buddha. ? There is no other way, you just let your mind be at ease, don't do contemplation and action, and don't clear your mind..." (Volume 4 of "Jingde Biography of Lantern Records")

After finishing speaking, he will pay the law (not passing on the clothes, because it is passed on to Hongren), and it is also predicted that there will be five people who will "Shaoru Xuanhua".None of this may be reliable; at least the content of the Zen method, Daoxin is still the old tradition of observing and capturing the mind, while Farong becomes non-action and forgetting emotion, which is closer to Taoism. In addition to lectures, Farong has many works.Neither the anthology nor various scripture annotations have been handed down; only the "Xin Ming" and the fragmented "Jueguanlun" have been handed down.

The most influential is his Zen method, because many people have learned it and it has been passed down for a long time, so later there is a saying that he established a sect and established a legal order.The sect is a branch next to Daoxin: Niutou sect; there are different versions of the legal system, the most common one is that Fa Rong passed on Zhiyan, Zhiyan passed on wisdom, Huifang passed on Dharma, Dharma passed on wisdom, and wisdom passed on Huizhong, a total of six generations. "Five Lanterns Huiyuan" also included Wei Ze and Dao Qin of the seventh generation, Zen master Zhi Zhi and Daolin of the eighth generation, all of whom are also famous Zen masters. Farong died in the second year of Tang Gaozong Xianqing (AD 657) and lived to be sixty-four years old. (2) Shenxiu Shenxiu's biography is difficult to write, not because her deeds are unclear, but because it is difficult to choose a hat.According to early historical data, he was a disciple of Hongren ("The Inscription of Zen Master Datong" said Hongren once said "The Dharma of Dongshan is all in the show"), the seventh generation patriarch of the Lenga School ("Langa Masters"), or (Zen) The sixth generation patriarch (his disciple Puji once claimed to be the seventh generation, which is counted from Bodhidharma).According to the later Nanzong, he did not get the true teaching of Hongren, so he went to the north to teach Jianjiao and became the founder of the Beizong.Which hat is suitable depends on whether our viewpoint is far or near: far, it is good to inherit Lenga; Nearby, it is not bad that it is the first seat of the Northern Sect.It is difficult to decide, so we have no choice but to ignore the hat and focus on the facts. His common surname is Li, from the Chenliuwei family (in present-day Henan).He read a lot in his early years and was an intellectual.He became a monk in Luoyang and went to Hongren in Huangmei Shuangfeng Mountain to seek the Dharma at the age of fifty.Hong Ren held him in high esteem, and held the highest position in the temple.After Hongren's death, he went to Yuquan Temple in Jingzhou to teach Zen, and many people learned from it.Wu Zetian heard about his name and invited him to Luoyang to live in the Inner Dojo, where he was treated with superior courtesy.When Emperor Zhongzong came to the throne, he respected him even more, so Zhang said that "The Inscription of Zen Master Datong" said that he "Qu Wancheng was the leader, and he sprinkled Jiuchong and lived in banquets", and "he was promoted as the master of the two capitals and the teacher of the three empires". "The Records of the Teachers of Lenga" says that Shenxiu "shine silently with the lamp of Zen, cut off the way of speech, and extinguished the mind, and did not write records." It seems that there is no writing; .The so-called five convenient doors are: 1. The door to reveal the body of Buddha; 2. The door to open wisdom; 3. The door to reveal inconceivable liberation;The general spirit is to contemplate with the heart in order to recognize the nature of mind (that is, Buddha nature); That is to say in Zhang Shuo's inscription: "Human thoughts use rest to think, and do our best to capture the mind." Stop thinking and capture the mind is slow work and has no romance. "Under the Great Enlightenment" is something else. The most famous of Shenxiu's disciples was Pu Ji.In addition, there are Jingxian, Yifu and Huifu ("Langa Teachers"). "Jingde Biography of Lantern Records" remembers in detail, it is: There are nineteen legal heirs of Shenxiu; in the second pass, there are three legal heirs of Cilang and forty-six legal heirs of Puji; In the third biography, there are only two political and legal heirs, and in the fourth biography, there is one true legal heir. It is inferred that Nanzong's simple way of liberation can not only avoid tediousness, but also has a gratifying romantic nature, and it has grown from rapid prosperity to dominance. Shenxiu died in the second year of Shenlong (AD 706) of Emperor Zhongzong of Tang Dynasty. It is said that he lived more than 100 years.His posthumous posthumous title was Zen Master Datong. 5.5 Nanzong Dunjiao Speaking of Zen, until now, we have come from far to near, and we have only talked about it within the door of our house.Because, although Zen has a long history and diverse content, what we want to discuss in depth is Southern Zen, which emphasizes the path to enlightenment and Buddhahood.There are reasons for doing so.One is in Zhongtu, it is a super big family, even if you only look at it with snobbish eyes, you can't let it go. Second, it is a subtle matter to seek liberation through meditation, and it is even more subtle to use the method of sudden enlightenment, which is worth studying.The third is that there is a lot of wealth left behind. Zen masters can count thousands at will. Quotations, which contain a large number of witty fronts and public cases, are interesting just by looking at them.Because there are many people who are interested, for more than a thousand years, when it comes to Zen, almost all of them refer to this kind of Zen, and we have no choice but to follow the crowd.As expected, there is a reason.I often think that Buddhism, which follows the path of reducing adversity and increasing smoothness, is the mainstream in Middle-earth.There are also auxiliary second-rates: one is from complexity to simplicity, and the other is gradual neutralization.The three streams of water flowed downwards, and in the Tang and Song Dynasties they converged into one powerful stream, which is Southern Zen. Eating when you are hungry, and sleeping when you are sleepy, it is also a relief, and it goes smoothly; seeing peach blossoms and listening to donkeys bray, you can also be enlightened, it is simple; The poem "Advising People to Return" (Ode to Dongshan Liangjia) has become China's land. Smooth, simple, and localized, and because the time is quite long, there are many flowers and fruits, and the clues are complicated. It is not easy to explain clearly in less space.As a last resort, we have to use the method of catching thieves and catching kings, and only describe some of the most prominent ones, that is, those with a particularly high status in the history of Zen Buddhism. 5.5.1 The Sixth Patriarch Huineng This is a copy of the old theory of the Southern School; in terms of reality, he should be regarded as the first ancestor, because from Bodhidharma to Hongren is another system, which is the gradually enlightened Lenga School.But this kind of fabricating genealogy has also existed in ancient times. The princes and states in the Yin and Zhou Dynasties often chased the Yellow Emperor and Zhuanxu, and it was even further away.Therefore, we have no choice but to tolerate and follow the custom here.But as soon as he was so easy-going, problems arose, because Huineng's detailed experience can be found in the "Six Patriarchs Altar Sutra", and this important scripture of the Southern School was obviously compiled by Huineng's great disciple Shenhui and his successors successively. (For example, the later popular editions are much richer than the Dunhuang manuscripts), of course there are unreliable elements in it.It is quite difficult to verify and distinguish authenticity from falsehood.This is still a trivial matter; the important thing is that if you cut off some parts (almost all of which were repeatedly told later), it is sometimes difficult to catch up with the later Zen masters; moreover, the part that is cut off is often legendary, and it is also difficult to go to Hualiuti. Some are reluctant.As a last resort, I have no choice but to accept the old story, and add a small note first, because it is the old story, so it cannot be believed. Huineng, also written as Huineng, with a common surname of Lu, was also called Lu Xingzhe because he was ordained late.His father, Lu Xingyu, was from Fanyang (now Zhuo County, Hebei). He was an official and was demoted to Xinzhou, Guangdong (now Xinxing County, Guangdong), where he settled down.Huineng was born in the twelfth year of Emperor Zhenguan of Tang Dynasty (AD 638). He lost his father at the age of three and moved to Nanhai (now Nanhai County, Guangdong) with his mother to live a hard life.Grow up and sell firewood for a living.One day, he sent firewood to the inn, and when he came out, he heard people chanting sutras, and he seemed to have enlightened his mind.He asked what sutra he was reciting, and the answer was the Diamond Sutra.He asked where he got it, and told him that he received it from Master Hongren at Huangmei Dongchan Temple in Qizhou, so he decided to seek the Dharma.A kind-hearted man gave him ten taels of silver to settle down with his mother, so he traveled north and passed by Caoxi, Shaozhou (in Maba Town, Qujiang County, Shaoguan City, Guangdong Province), where he met a scholar Liu Zhilue and befriended him. back to current events).Liu's aunt is a bhikkhuni, whose Dharma name is endless Zang. She studies the "Nirvana Sutra". If you have any questions, please come to ask for advice.Ask the characters first, Hui Neng said: "If you don't know the characters, ask for the meaning." Wu Wu Zang said: "If you don't know the characters, can you understand the meaning easily?" Hui Neng said: "The wonderful principles of the Buddhas are not about writing." Everyone in Endless Zang and the villagers admired him and wanted him to live in the local Baolin Temple (now Nanhua Temple).He resigned, and continued northward, passing through Lechang County, where he met Zen Master Zhiyuan in a stone chamber in Xishan, where he began to learn Zen.Zhiyuan also persuaded him to go to Huangmei, so he went north again, and went to Hongren in Huangmei Dongchan Temple in the second year of Tang Gaozong Xianheng (AD 671). When he first met Hongren, the Fifth Patriarch, Hongren asked him where he was from and what he was asking for.He said that it was the people of Lingnan Xinzhou who came to seek Buddhahood.Hongren said: "You are from Lingnan, and you are a Liao, if you are (how) you can become a Buddha!" ​​He said: "Although people have north and south, Buddha nature has no north and south. The body of a scorpion is different from that of a monk, so what is the difference in Buddha nature? "The fifth patriarch was frightened and it was inconvenient to say so, so he was asked to work (working in the monastery as usual, not punishment), and went to the mill to pound rice. After working for more than eight months, it caught up with the important moment when the Fifth Patriarch inspected the achievements of his disciples in order to pay the Dharma transmission.The way is to write a verse for the teacher to read.Everyone discussed in private that Shenxiu's status was that of a professor, he had high attainments, and he was sure to get the clothes, so they didn't dare to do it.Shenxiu was uncertain: if he did it, people would suspect that he wanted to be the Sixth Patriarch; After making it, he hesitated for four days and dared not submit it.Jizhongshengzhi wrote it on the corridor wall in front of the hall. If the Fifth Patriarch said yes, he would admit that he did it;In the middle of the night, I went to write secretly by myself. The verse is: The body is a Bodhi tree, the heart is like a mirror Wipe frequently to avoid dust The next day, the Fifth Patriarch saw him, and although he praised a few words for everyone to recite, he called Shenxiu over at night and said to him: You did not see your true nature when you wrote this gatha, you only went outside the door, not inside the door.With such a view, it is impossible to find the supreme Bodhi.Unsurpassed Bodhi must be able to speak and understand one's own original mind, see one's own original nature... Let him write another verse.It didn't work for a few days.At this time, a boy was reciting Shenxiu's gatha in front of the dungeon. Hui Neng heard the reason for composing the gatha, and begged the boy to take him to the corridor wall to have a look. When he got there, he said he couldn't read and asked someone to read it for him.There happened to be Zhang Riyong, a Biejia from Jiangzhou, there, so I read it for him.After hearing this, he said that he also had a verse, and asked Zhang Riyong to write it on the corridor wall.The verse is: No Bodhi tree, nor stand mirror Originally there was nothing to gather dust Everyone who saw it was amazed.When the Fifth Patriarch saw it, he was afraid of causing trouble, and said, "I haven't seen sex yet." The next day, the Fifth Patriarch secretly went to see Huineng in the duifang, and asked him, "Is the rice cooked yet?" Zu beat the pestle three times with his tin stick, and left.At three o'clock at night, Huineng went to the living room of the fifth patriarch, and the fifth patriarch explained the "Diamond Sutra" to him.Talking about "you should have no place to live, but give birth to your heart", Hui Neng realized it and said: When is the self-nature originally self-clean, when is the self-nature not arising and ceasing, when is the self-nature is self-sufficient, when is the self-nature is unshakable, when is the self-nature producing all dharmas. The fifth patriarch knew that he had realized his true nature, so he handed down the dharma and passed on the clothes, designated him as the sixth generation patriarch, and said: When Master Dharma first came to this land, people did not believe in it, so he handed down this garment as a body of faith and passed it down from generation to generation.The rules are passed from heart to heart, and all make self-enlightenment and self-understanding.Since ancient times, Buddha and Buddha have only passed on the original body, and teachers and teachers have paid close attention to the original heart, and clothing is a dispute, so don't pass it on to you.If you pass on this garment, your life is like a hanging thread. After giving instructions, urge him to leave quickly.Huineng didn't know the mountain roads, so the Fifth Patriarch sent him off.Send it to Jiujiang Station and board a boat to cross the river.The Fifth Patriarch shakes the scull.Hui Neng said that he should be a disciple, and the Fifth Patriarch said: "It is I who will cross (homophonic degree) you." ", saying goodbye, Huineng took his clothes and went south. After returning to Caoxi, according to the instructions of the Fifth Patriarch, he lived a reclusive life in Sihui and Huaiji for more than ten years.Later, when I went to Faxing Temple (now Guangxiao Temple) in Guangzhou, I caught up with Master Yinzong to give a lecture on the Nirvana Sutra.During the lecture, the wind blows the flags, and there is a debate about why the wind should suppress the flags. Hui Neng stepped forward and said: "It's not the wind, it's not the flags, the heart of the benevolent moves." The audience was shocked. Yinzong invited him to the seat, talked with him about the essence of Buddhism, and speculated that he was the sixth patriarch who got the clothes of the fifth patriarch.Hui Neng admitted, so Yinzong shaved him and asked Zhiguang lawyer to give him full precepts, and he officially became a monk from then on.After receiving the precepts, he taught Zen in Faxing Temple for a short time. Soon he will return to Baolin Temple in Caoxi for a long-term stay.During the period, at the request of Shaozhou governor Wei Ju (one author), he went to Dafan Temple in the city to give lectures on Zen.In the first year of Tang Zhongzong Shenlong (AD 705), the emperor sent Xue Jian to invite him to Beijing, but he declined.Zhongzong respected him very much, rebuilt Baolin Temple for him, changed its name to Zhongxing Temple, and built Guoen Temple in his former residence in Xinzhou. Before he died, he went back to Guoen Temple in Xinzhou and died there. Huineng's experience has many legendary elements.It should be noted that these elements are not all false. If illiteracy has antecedents (poverty and selling firewood) as evidence, and establishing a sect and propagating the Dharma has consequences, we have to believe it.It is presumed that he is indeed a person with talent and Maha Prajna; but also borrowing the light of illiteracy, he cannot follow the path of discriminating and analyzing cumbersome names and appearances like the Dharma Xiangzong, but would rather not write and become a Buddha.Of course, this kind of method will be welcomed by the vast majority of people, because everyone has mistakes, and there is not much wisdom. Since there is no difference between saints and fools, then everyone has the hope and even guarantee of becoming a Buddha. The harvest is great, so why not do it? Epiphany can not be impossible.This is discussed a lot in the "Six Patriarchs Altar Sutra".The most important thing is to know the nature, the self.The self-nature is pure, not knowing is a delusion, and knowing is enlightening.Enlightenment is liberation, that is, Buddha.How can one know the Self?Use Prajna. "Going and coming freely, mind and body without stagnation, that is Prajna." But you must also know: "All prajna wisdom is born from the self-nature, and does not come from the outside." Dharma, which can turn confusion into enlightenment, is the basic power to become a Buddha.The key is awareness. How can you know? The "Six Patriarchs Altar Sutra" also talks about Dinghui, but it says that Dinghui is not two; it also talks about repentance, but it says that "the mind should have nothing to cling to, and neither think good nor evil."The general spirit is to get rid of attachments, untie all the shackles of perception and perception, and then you will naturally know your own pure self-nature. But how easy it is to untie the bondage of knowledge and view!From our current perspective, sometimes, even often, we have to resort to the changing tricks of words.For example, saying "Affliction is Bodhi", "There is no birth of itself, and it is not extinguished now", "There is no one who can receive this happiness, and there is no one who can not accept it", it seems that they are just eloquent; If you use the facts to prove it, maybe you will get into trouble, right? Hui Neng's wisdom is also manifested in teaching his disciples the way of teaching the Dharma and saving people with golden needles. According to the "Sixth Patriarch Altar Sutra · Fu Zhu", he told Fahai, Zhicheng and other big disciples that in the future, when they come to various parties to preach, they should "cite three disciplines and use thirty-six pairs", "to share the words of others, and to use them outside If someone asks you about righteousness, if someone asks you about righteousness, if you ask whether there is or is not, if you ask if there is nothing, there will be. ".Although the purpose of this is to break the attachment, but from the perspective of motivation, it is inevitable that there is a suspicion of being thick on the inside and thin on the outside.Fortunately or unfortunately, this magic weapon has been handed down. Once it changes into something more mysterious, and then changes into a clever front, it will cover the mountains and mountains with fog, making it difficult for people to see the true face of Lushan Mountain. I sometimes think that when Zen came to Hui Neng, as a so-called way to deal with life, it was closer to Taoism, especially Zhuangzi.When we read Huineng's speeches, we can see the free and carefree demeanor, which seems to be the same as "Xiaoyaoyou" and "Qiwulun".This kind of co-production is more vividly expressed in a story in the "Six Patriarchs Altar Sutra: Chance": A monk gave a verse to Chan Master Wolun and said: The crouching wheel has tricks that can break a hundred thoughts Feeling sorry for the environment, Bodhi grows day by day The teacher heard it and said: This gatha does not clarify the mind, if you follow it, it will increase your bondage. Because of a verse that says: Huineng has no tricks to keep thinking How long does it take to count Bodhi in the mind of the environment The latter verse is indeed less tied.But the question is, will all the hearts that arise from the environment be pure?Uncleanness is allowed by Taoism, but not by Buddhism.This kind of problem will be discussed later, so it is omitted here. Hui Neng has many disciples.There are ten masters who can teach the Dharma, and they are mentioned in the "Six Patriarchs Altar Sutra: Fu Zhuan", which are: Fahai, Zhicheng, Fada, Shenhui, Zhichang, Zhitong, Zhiche, Zhidao, Fazhen, and Fa. For example, "Jingde Biography of Lantern Records" has increased to forty-three people, including foreigners, and the Horita Sanzang of West India.There are five people who have had a great influence on future generations: Qingyuan Xingsi, Nanyue Huairang, Heze Shenhui, Nanyang Huizhong, and Yongjia Xuanjue. Huineng died in August of the second year of Emperor Xuanzong Xiantian (AD 713, changed to Kaiyuan at the end of the year), at the age of seventy-six.Emperor Xianzong of Tang pursued his posthumous posthumous title as Chan Master Dajian. 5.5.2 The Altar Sutra of the Sixth Patriarch The full name of "The Platform Sutra of the Sixth Patriarch" is "The Sutra of the Dharma Treasure of the Sixth Patriarch", and it can also be referred to as "The Platform Sutra".The origin of the spread, "Jingde Biography of Lantern Records" says that "Shaozhou Inspector Wei Ju (Huineng) invited (Huineng) to turn the wonderful Dharma wheel in Dafan Temple, and received the precepts of Wuxiangxin, and the records of the disciples are called "Tanjing"".But what happened later is recorded in the book. "Six Patriarchs Altar Sutra · Fu Zhu" says: Knowing that the master lived in the world not long ago, Fa Hai asked again: "After the monk passed away, who should I pay for the clothes?" 》, you protect them, pass them on from generation to generation, and save all sentient beings, but according to this, it is called the Dharma.” This means that the records of words and deeds from many years are of the same nature.Because it was Fa Hai who asked the question, some people said it was Fa Hai's book.The disciples respected the teacher and called it "the scriptures". According to the old rules of distinguishing the Tripitaka, this is an arrogance. In 1929, Dr. Hu Shi wrote "Biography of Master He Ze's Shenhui", which put forward a new view, saying that the "Tanjing" was written by Shenhui.He said: At least an important part of the "Pan Sutra" was written by God.If it wasn't made by Shenhui, it was made by the disciples of Shenhui using the materials in his quotations. But the latter statement is not as reasonable as the former one... I believe that the main part of the "Tanjing" was written by Shenhui, and my basis is entirely the so-called "internal evidence" of textual research. Many parts of the "Tan Sutra" are identical to the newly discovered "Shenhui Yulu", which is the most important evidence. Dr. Hu Shi used the bold hypothesis method again, because the power of "internal evidence" is limited after all.For example, what Zhang San said is similar to what Li Si said, there are three possible reasons, one is that they have the same idea, the other is that Zhang San learns from Li Si, and the third is that Li Si learns from Zhang San, not just one.Perhaps because of this, Dr. Hu Shi admitted that some of them "maybe really records of Hui Neng's time".If such a concession is made, we might as well adopt a compromise method, saying that although the "Six Patriarchs Altar Sutra" will inevitably have elements of successive revisions and additions by later generations, it can still represent Huineng's thoughts in general. It is said that revisions and additions have been made successively because there are more than one kind of manuscripts handed down today, the former is briefly while the latter is detailed.According to Dr. Hu Shi’s statistics, the Tang Dunhuang manuscript has only 12,000 characters; the Hui Xin version in the early Northern Song Dynasty has increased to 14,000 characters; the Ming Tibetan version has increased to 21,000 characters. Today's popular and complicated version, such as the "Pinjiazang" version, is divided into ten chapters: the first is the practice, the second is the prajna, the third is the question, the fourth is the wisdom, the fifth is the meditation, the sixth is the repentance, the seventh is the chance, the sudden and gradual The eighth, the ninth in the edict, and the tenth in the order.Most of them talk about Zen in the whole text, and a few of them talk about Zen in part.Zen law, expanded to Buddhism, because most of it is to operate the name and form, and the name and form are always too far away from the things seen by the eyes, so people often feel confused.For example, in the chapter "Opportunity", disciple Fahai asked what it meant to say "the mind is the Buddha", and Hui Neng replied: "If the previous thought does not arise, it is the mind; if the subsequent thought does not cease, it is the Buddha; when all appearances are completed, the mind is; when it is separated from all appearances, it is the Buddha." We ordinary people understand that what the teacher means is that there is a difference between the mind and the Buddha; however, can the saying "the mind is the Buddha" (also "the mind is the Buddha") be understood as the difference between the mind and the Buddha? However, no matter what, the "Six Patriarchs Altar Sutra" is always the Sutra of the Southern School, and although its thoughts are inevitably slightly different, there are great similarities.This great unity is the purity of the self-nature, without seeking externally.The status of self-nature is high, so the status of meditation and daydreaming (even cranky thinking) is also high.This obscenity becomes Zen release, and even puts it far away from the normal state, and we will talk about it later.There is only one point to be explained here, that is: we must pay attention to the "Six Patriarch Altar Sutra" when we talk about Southern Zen. 5.5.3 Essentials of Higher Education As soon as Huineng passed on the law heirs, "Jingde Biography of Lantern Records" cited forty-three people, and nineteen people had deeds.The so-called "yao" in this section refers to those who have a family business, and there are five people in total: Xingsi, Huairang, Shenhui, Huizhong, and Xuanjue. (1) Qingyuan Xingsi After the Sixth Patriarch, influenced by the theory of Fufa Chuanyi, the monks even claimed to occupy the top of the mountain and the main temple, so the name of the mountain (more), place name or temple name (less) is often added before the name of the Dharma, such as Baizhang (mountain) Huaihai Zen Master, Huangzhou Qi'an Zen Master, Zen Master Zhichang of Guizong (Temple); Or simply look at the land, such as Nanyue (referring to Huairang), Zhaozhou (referring to Congren), and Heze (referring to Shenhui).Xingsi lives in Qingyuan Mountain Jingju Temple in Jizhou, so it is called Qingyuan Xingsi.He does not seem to have a high status in the "Tan Jing", and he is not among the ten people listed in the "Fu Fu". In the chapter "Opportunity", his deeds are just a few words about "not falling into class" with Hui Neng.However, he had a great future, not only had many descendants of the Fa ("Wu Deng Hui Yuan" cited the sixteenth generation), but also founded the Caodong Sect, the Yunmen Sect and the Fayan Sect successively by the Gao Ming Fasi. His common surname is Liu, from Ancheng, Jizhou (in today's Jiangxi).He became a monk when he was young, and later went to Caoxi Huineng to seek the Dharma, and was highly valued by Huineng. "Jingde Biography of Lantern Records" says: One day, (6) the patriarch called the teacher (Xing Si) and said: "From the upper garment to the law, the teacher handed it over and received it. The clothes are a sign of faith, and the law is the seal of the heart. Now that I have gained people, why do I not believe it? Since I received the clothes, You have suffered so much; moreover, there will be more competition for future generations. Clothes are left at the gate of the mountain, and you should divide one side, and there is no order to cut it off." According to this legend, if the clothes are still handed down, Xingsi will become the seventh ancestor of the Nanzong. "Jingde Biography of Lantern Records" also records an incident, which is quite legendary. Shitou Xiqian sought the Dharma from Huineng, and asked the teacher "Who should I attach to after death?" Huineng said: "Think about it." "Tui Bei Tu" means, vulgar and ridiculous.But by virtue of this karma, Xiqian became a disciple of Xingsi. There is one point worth noting about Xingsi's remarks recorded in "Jingde Biography of Lantern Records". For example, when a monk asked "What is the general idea of ​​Buddhism", Xingsi replied: "What is the price of Luling rice?" Not long after the death of the Sixth Patriarch, the teaching of Zen monks changed from normal (telling clearly) to abnormal (telling in riddles).Xingsi died in the twenty-eighth year of Kaiyuan (AD 740), and later Tang Xizong posthumously named him Hongji Zen Master. (2) Nanyue Huairang Among the disciples of the Sixth Patriarch Huineng, only Huairang is comparable to Xingsi.He is also a descendant of Fa Si ("Wu Deng Hui Yuan" named the 17th generation), and the sects were founded by the brilliant Fa Si: Weiyang Sect and Linji Sect; Linji Sect is divided into Huanglong Sect and Yang Qi Sect. In the "Six Patriarchs' Altar Sutra", he is only mentioned in the chapter "Opportunity". Hui Neng did not praise him much, but predicted that he would have a good disciple, saying: "West Heaven Prajna Doro (the twenty-seventh patriarch, teaching the law and Bodhidharma) prophesied that a horse will come out of your feet, and it will trample and kill the people of the world." This refers to Mazu Daoyi.Huairang, whose common surname is Du, was born in Ankang, Jinzhou (in present-day Shaanxi).Born in the second year of Tang Gaozong Yifeng (AD 677).He became a monk at the age of 15, first learned the Law School, and soon went to Caoxi Huineng to seek the Dharma and lived there for more than ten years.After finishing his studies, he went to Banruo Temple in Nanyue to teach Zen.There are many disciples, and six of them have been approved.Huairang said: "Six of you and others have witnessed my body, and each has one of them. One has my eyebrows and is good at majesty (referring to Chang Hao). The other has my eyes and is good at looking forward (referring to Zhida). Calm). One person has my nose and is good at knowing Qi (referring to divine illumination). One person has my tongue and is good at talking about it (referring to austerity). The other person has my heart and is good at the past and present (referring to Daoyi). Some twists and turns, "Jingde Biography of Lantern Records" records: In Kaiyuan, there was a Shamen Taoist who often practiced sitting meditation in Hengyue Mountain.The master knew that it was a dharma tool, so he asked, "What is the great virtue thinking about sitting in meditation?" One said: "I want to be a Buddha."One said: "What is grinding for?" The master said: "Grind to make a mirror." One said: "How can you become a mirror by grinding bricks?" The master said: "Since grinding bricks can't make a mirror, how can you become a Buddha by sitting in meditation?" This is a famous koan, which can show the spirit of Nanzong's epiphany.Huairang died in the third year of Emperor Xuanzong Tianbao (AD 744), at the age of sixty-eight, said Zen Master Dahui. (3) Heze Shenhui Talking about the history of Nanzong and talking about Shenhui, we can't help but think of Wang Bo's sigh of "Feng Tang Yi Lao, Li Guang is hard to seal" in Wang Bo's "Preface to the Pavilion of King Teng".Li Guang worked so hard and made great achievements, but he never got the title of Marquis in his whole life.The same is true for Shenhui. He is the key figure in the establishment and development of Nanzong, but his descendants cannot reproduce.Fortunately, Sima Qian wrote "Biography of General Li" and Dr. Hu Shi wrote "Biography of Master He Ze Shen Hui". From this, we can know that there was such a person who "does not get rewarded for his kindness" one or two thousand years ago. . Shenhui, with a common surname of Gao, was born in Xiangyang (in present-day Hubei).When I was young, I read Confucianism and Taoism, and I was quite an intellectual.It is said that he learned of the so-called Buddha only after reading "Book of the Later Han Dynasty" (maybe "Xiangkai Biography"), so he became a monk at Guochang Temple in this prefecture.After becoming a monk, he studied Zen from Shenxiu, the founder of Beizong, at Yuquan Temple in Jingzhou for three years, and then went to Caoxi to learn from Huineng. Shenhui went to Caoxi to rely on Huineng. According to the old saying, he was only fourteen years old.There is also a year in advance. "Six Patriarchs Altar Sutra·Dunjian" says: "There is a boy named Shenhui, the son of Gao Shi in Xiangyang, who is thirteen years old, and comes from Yuquan to participate in the ceremony." I said to my disciples before, "I want to leave the world until August. If you have any doubts, you must ask them. I will solve your doubts and confuse you. If I go, no one will teach you." Weeping, only Shenhui does not move, and does not cry."Hui Neng said: "Shenhui is a small teacher, but he is equal (equivalent) to good or bad, neither good nor bad, no sorrow and joy, and nothing else." It seems that among all the disciples, Shenhui is indeed the youngest.However, Hu Shi verified that when Huineng died, Shenhui was forty-six years old. Wang Wei made an inscription on Huineng, saying that "Shenhui met his teacher in the evening, and heard the Tao in middle age."Fortunately, this has little to do with it, so we can ignore it. After Huineng's death, Shenhui traveled around the Central Plains and lived in Longxing Temple in Nanyang for a long time.The situation of Zen Buddhism in this period is: During the twenty years after Master Neng died, Cao Xi's decree was abolished in Jingwu, and Songyue gradually prospered in Qinluo.Chan Master Puji, disciple of Xiu, falsely called the Seventh Patriarch, Master of the Second Capital, Master of the Three Emperors, Courtiers Gui Chong, Imperial Envoys, Supervisors and Guards.The purpose of Lingnan is to be willing to destroy. (Zong Mi's "Brief Biography of Hui Neng Shen Hui") Although this is exaggerated, it is a fact that the Shenxiu family was very powerful at that time. Shenhui resolutely stood by Huineng's side, and held an unsheltered meeting at Dayun Temple in Huatai, Henan Province in the first month of the 22nd year of Emperor Xuanzong's Kaiyuan (734 A.D.) to fight for the status of the Southern Sect.He declared at the conference: First, he set up the Uncovered Conference for the purpose of setting the purpose for scholars all over the world and distinguishing right from wrong.Second, Bodhidharma paid the Fa Chuanyi, until the sixth generation was Huineng, not Shenxiu, because the cassock of the Fa Chuan belonged to Huineng.Three, therefore, it is wrong for Pu Ji, a disciple of Shenxiu, to call himself the seventh generation.Fourth, he also gave circumstantial evidence that Shenxiu said back then that Master Higashiyama Shinobu had told him that Buddhism was in Shaozhou; Shenxiu did not say that he was the sixth generation.Fifth, perhaps the most important thing is that the methods of the Shenxiu family are gradual and non-stop, so they are not authentic.After this first shot, at the beginning of Emperor Xuanzong's Tianbao period, he went to Luoyang, lived in Heze Temple, and continued to carry forward the Southern School of Dunjiao. He also liked the idea of ​​Dunjiao because of the trend of the times, so gradually, Shenxiu's Zen method After being left out in the cold, the Dunjiao of Huineng's family won the victory of monopolizing the legal system. In the late Tianbao period, because of the framing by the Northern Sect, Shenhui left Luoyang and traveled to temples along the Yangtze River.An Lushan returned to Luoyang during the rebellion, and was respected by the court because he charged for the opening of the mandala to supplement the military expenditure of the Tang Dynasty.His status is higher, and the status of the Zen Buddhism he promotes is also higher. Some people even call him He Zezong. The Zen method of Shenhui or Heze School can be summed up in two aspects: knowledge and practice.In terms of knowledge, he believes that dharmata is inherently empty, and knowing this inherently empty dharmata with gnosis is liberation.That's why it is said that "one word of knowledge is the door to all wonders" (Zong Miyu).Being able to know is epiphany, so it is different from the Beizong's method of developing wisdom from concentration, but capturing concentration with wisdom.Since then, the Southern School of Zen has emphasized sudden enlightenment, and they all follow this path.In terms of action, it emphasizes "no thought", which means no intention, which probably means that the mind is separated from all appearances to maintain the empty and silent dharmata.The works of Shenhui handed down include "Xianzong Ji", "Heze Shenhui Quotations" and "Mahayana Happy Explicit Epiphany Zhenzong Theory" discovered in Dunhuang, etc. There are more than 30 Dharma disciples of Shenhui, as recorded in various books.According to the records of Zongmi, it is mainly: the gods will pass on the Dharma, and the Dharma will be passed on only by loyalty, but the loyalty will be passed on to the Dao, and the Dao will be passed on to the sect.宗密住终南山圭峰草堂寺，著作很多，有《华严心要法门注》《圆觉经大疏》《禅源诸诠集》《中华传心地禅门师资承袭图》等，人称圭峰大师。不过宗密通晓多种经论，尤其华严，造诣更深（华严宗推为五祖），所以依九流分应该算杂家，他不只主张教、禅合一，而且认为儒、佛也可以相通。 神会死于唐肃宗上元元年（公元760）五月，年九十三（一说年七十五），谥真宗大师。 （四）南阳慧忠 《六祖坛经》说慧能的嗣法弟子有四十三人，提到名字的有十几个，其中没有慧忠。但他事迹多，而且有法嗣，所以在后人眼里，地位反而比在《六祖坛经》中位居第一的法海高了。他俗姓冉，越州诸暨（在今浙江）人。在慧能处学成后，住南阳白崖山党子谷，据说在那里传法，四十多年没下山。名声大了，唐肃宗派人请他到京城，在那里传法十几年，受到皇帝的礼遇，尊为国师。 《景德传灯录》记慧忠事迹，都是答人问。问者包括中外、僧俗和贵贱，计有西天大耳三藏、南泉、麻谷、张濆行者、唐肃宗、鱼军容、紫璘供奉等。主旨仍是破一切执着，办法是用巧辩证明有所肯定便错。Such as: 一日，师问紫璘供奉：“佛是甚么义？”曰：“是觉义。”师曰：“佛曾迷否？”曰：“不曾迷。”师曰：“用觉作么？”奉无对。奉问：“如何是实相？”师曰：“把将虚底来。”曰： “虚底不可得。”师曰：“虚底尚不可得，问实相作么？” 这是正面说。有时不正面说，如： 帝（肃宗）又问：“如何是十身调御？”师乃起立曰： “会么？”帝曰：“不会。”师曰：“与老僧过净瓶来。”帝又曰：“如何是无诤三昧？”师曰：“檀越蹋毗卢顶上行。”帝曰：“此意如何？”师曰：“莫认自己清净法身。”正面说自性空寂之类是玄，跑野马，随口乱说，恐怕目的就在于加码，使之成为玄之又玄。据现存材料，慧能的言行还没有越出玄的范围，由他的高足起，大胆往外迈了一步，越境了，言行就成为更难懂。不幸而此风越刮越大，不久之后，出言不奇，举止不怪，似乎就不成其为禅僧了。 慧忠的嗣法弟子，《五灯会元》收吉州耽源山应真禅师一人，可见不久就门庭式微了。 慧忠死于唐代宗大历十年（公元775），说大证禅师。 （五）永嘉玄觉 玄觉，《六祖坛经·机缘》篇提到他，说他俗姓戴，温州（在今浙江）人。儿童时期出家，读经论不少，深通天台止观法门。经慧能的弟子玄策介绍，到曹溪见慧能。与慧能的一段谈话希有，像是弟子占了上风： 觉遂同策来参，绕师三匝，振锡而立。师（慧能）曰： “夫沙门者具三千威仪，八万细行，大德自何方而来，生大我慢？”觉曰：“生死事大，无常迅速。”师曰：“何不体取无生了无速乎？”曰：“体即无生，了本无速。”师曰： “如是如是。”玄觉方具威仪礼拜。须臾告辞，师曰：“返太速乎？”曰：“本自非动，岂有速耶？”师曰：“谁知非动？”曰：“仁者自生分别。”师曰：“汝甚得无生之意。”曰：“无生岂有意耶？”师曰：“无意谁当分别？”曰：“分别亦非意。”师曰：“善哉！”少留一宿，时谓“一宿觉”。 玄觉有大名，还因为他有讲禅法的著作，是《永嘉集》和《证道歌》。他死于唐玄宗先天二年（即开元元年，公元713） 十月，比慧能晚死两个多月。谥无相大师。禅宗典籍没有提他的嗣法弟子；只是传说他有个女弟子，温州净居寺比丘尼玄机，就是与雪峰义存对话，说“寸丝不挂”的那一位（《五灯会元》说她是慧能的弟子，《景德传灯录》未收）。 5．5．4下传弟子举要 这里所谓下传，是由再传起，到建立宗派为止。时间长，世代多，人数更多，介绍，以人为纲，不能不挂一漏万。想只举十八位，分作两组。前一组十二位，是宗派的直系祖先。 其中少数事迹并不显赫，如龙潭崇信，但既然有了腾达的子孙，也就可以父因子贵了。后一组六位，是子孙没有建立宗派的，但造诣深，事迹显赫，讲禅宗历史就不能不提一提。这后一组，选拔比较难，因为够格的人太多，为篇幅所限，只能举一点点，算作举例。又为了表明传承关系，以慧能为一世，标明每个人的世次。 First group （一）马祖道一（三世） 他是慧能弟子南岳怀让的嗣法弟子，俗姓马，汉州什邡县（在今四川）人。在南宗的禅师里，也许他天分最高，成就最大，所以《六祖坛经·机缘》篇有个悬记，说：“西天般若多罗谶，汝（指怀让）足下出一马驹，踏杀天下人。”后来他在江西洪州弘法，果然门徒很多，《景德传灯录》说“入室弟子一百三十九人，各为一方宗主，转化无穷”。因为门徒多，声势大，为了表示特别尊崇，称他为“祖”（慧能以后，没有另外的人得这个尊号），前加姓，称为马祖（习惯也加姓的还有邓隐峰和陈蒲鞋）。他的禅法仍然是慧能一路，能认识本来清净的自性就是佛。可是常识的杂念会污染，妨碍顿悟，所以要用各种方法破。他说“即心是佛”，又说“非心非佛”，并用打、喝、竖拂、画地等办法启示，目的都是去污染而显自性。他的教法由平实而趋向奇峭，有特点，对后来有大影响，人称为洪州宗。著名的嗣法弟子有百丈怀海、南泉普愿、西堂智藏等。他死于唐德宗贞元四年（公元788），年八十，后追谥为大寂禅师。 （二）百丈怀海（四世） 怀海，俗姓王，福州长乐（在今福建）人。从小出家，看了不少经论。后到洪州马祖处参学，得到马祖的印可。马祖死后，他在洪州百丈山（亦名大雄山）弘法，门徒很多。他的禅法，自己说是“心性无染，本自圆成，但离妄缘，即如如佛”，所以要“一切诸法并皆放却，莫记，莫忆，莫缘，莫念”。他的事迹，有两件最出名。一件是卷席（坐具）的公案： “马祖升堂（为徒众讲禅法），众才集，师（怀海）出，卷却席。祖便下座。”这是表示，妙法应该离开语言文字。另一件是他创立了共劳共食、清静修持的禅林制度，就是后来流传的《百丈清规》（非原本）。著名的嗣法弟子有沩山灵祐（沩仰宗的创立者）、黄檗希运和长庆大安等。他死于唐宪宗元和九年（公元814），年九十五，谥大智禅师。 （三）黄檗希运（五世） 希运，不知道俗姓什么，福州（在今福建）人。幼年在本州黄檗山出家。云游，曾到长安。后到江西，时马祖已死，参百丈怀海。怀海很器重他，《景德传灯录》记载： （百）丈一日问师（希运）：“甚么处去来？”曰：“大雄山下采菌子来。”丈曰：“还见大虫么？”师便作虎声。 丈拈斧作斫势，师即打丈一掴。丈吟吟而笑，便归。 （丈）上堂曰：“大雄山下有一大虫，汝等诸人也须好看。 百丈老汉今日亲遭一口。 " 这是称许他为“大雄”。以后他到洪州、钟陵、宛陵等地弘法，受到大官（官至同中书门下平章事）裴休的尊重，裴休并集他的言论为《传心法要》。他的禅法仍是“即心是佛”一路，只是教法更趋奇峭，如一日上堂，对大众只说了一句“汝等诸人欲何所求”，就“以拄杖趁（驱逐）之”，又如有人问“如何是西来意”，他便打，都开了后来的多用棒喝之风。他的传世著作还有《宛陵录》，其中甚至说“达摩西来无风起浪，世尊拈花一场败缺”，发挥“心”外皆不要的意思更加突出。 著名的嗣法弟子有临济义玄（临济宗的创立者）、睦州道明（多称为陈蒲鞋或陈尊宿）、千顷楚南等。他死于唐宣宗大中年间（公元847—859），谥断际禅师。 （四）石头希迁（三世） 希迁是青原行思的弟子，俗姓陈，端州高要（在今广东）人。曾在六祖慧能处求法，慧能死后参行思。后住衡山南寺，在寺东一平阔石头上结庵，所以人称石头和尚。禅法的主旨仍然是清净的本心至上。如何能识此湛然圆满的本心？他的教法是破知见，如僧问如何是解脱，他答：“谁缚汝？”问如何是净土，他答：“谁垢汝？”问如何是涅槃，他答：“谁将生死与汝？”门徒不少，著名的嗣法弟子有药山惟俨（下传为曹洞宗）、天皇道悟（下传为云门宗、法眼宗）、丹露天然（即烧木佛的那一位）、大颠宝通（传说韩愈曾向他请教）等。 希迁死于唐德宗贞元六年（公元790），年九十一，谥无际大师。 （五）药山惟俨（四世） 惟俨俗姓韩，绛州（在今山西）人。十七岁出家，读经论不少。据说他先参石头希迁，不契，到马祖处才悟道。又回到希迁处。有一次，他在石上坐，希迁问他在做什么，他说：“一物不为。”希迁说：“恁么即闲坐也。”他说：“若闲坐即为也。”又一次，希迁说“言语动用没交涉”，他说：“非言语动用亦没交涉。”可谓后来居上，所以希迁印可他。其后他到澧州药山传法，门徒很多。教旨还是自性具足，不假外求。 教法也是用各种奇峭法破，如给大众讲禅法，说：“我有一句子，待特牛（雄牛）生儿，即向你说。”还有一次他看经，有僧问：“和尚寻常不许人看经，为甚么却自看？”他说：“我只图遮眼。”传说李翱曾问他如何是道，他以手指上下，李翱不懂，他说：“云在青天水在瓶。”又问他如何是戒定慧，他答： “贫道这里无此闲家具。”著名的嗣法弟子有云岩昙晟（下传为曹洞宗）、道吾宗智、船子德诚（终年住船上）等。他死于唐文宗太和八年（公元834），年八十四，谥弘道大师。 （六）云岩昙晟（五世） 昙晟俗姓王，钟陵建昌（在今江西）人。年少出家，在百丈怀海处二十年，不能悟道，改到药山惟俨处参学。惟俨问他怀海说什么法，他说：“有时上堂，大众立定，以拄杖一时趁散。复召大众，众回首，丈曰：'是甚么？'”惟俨说： “何不早恁么道？今日因子得见海兄。”于是昙晟顿悟。这是南宗禅中常见的离奇，想当是故神其说。其后在潭州云岩弘法，事迹不很多，门下却出了个大名人，洞山良价（读jie），良价传曹山本寂，共同创立了曹洞宗。昙晟死于唐武宗会昌元年（公元841），年六十，谥无住大师。 （七）天皇道悟（四世） 道悟是石头希迁的弟子，俗姓张，婺州东阳（在今浙江）人。十四岁坚决出家，在杭州竹林寺受戒。曾参马祖，后参希迁。学成后到紫陵山，其后住荆州城东天皇寺弘法。嗣法弟子为龙潭崇信（下传为云门宗、法眼宗）。他死于唐宪宗元和二年（公元807），年六十。 据考证，这个传法谱系是错的。下传龙潭崇信的是荆州城西天王寺的道悟。他俗姓崔，渚宫（在今湖北）人，是马祖的弟子。他死于元和三年，年八十二，比天皇寺的道悟约大二十岁。如果是这样，那禅宗的五宗二派，除了曹洞宗出于青原行思以外，就都出于南岳怀让（或说出于马祖）了。可是积非成是，云门宗、法眼宗由天皇道悟下传的说法流传太久了，连他们的儿孙也这样说，改变相当难，所以这里仍是从旧说。 （八）龙潭崇信（五世） 崇信，不知俗姓什么，渚宫（在今湖北）人。生在贫家，卖饼。依天皇（王）道悟出家。曾求老师指示心要，老师告诉他：“见则直下便见，拟思即差。”又问如何保任，老师告诉他：“任性逍遥，随缘放旷，但尽凡心，别无圣解。”似乎都说得过于轻易。后在澧州龙潭弘法，嗣法弟子出个著名禅师，德山宣鉴（下传为云门宗、法眼宗）。 （九）德山宣鉴（六世） 宣鉴俗姓周，简州（在今四川）人。幼年出家，熟悉经论。能讲《金刚经》，人称周金刚。先是重知见，听说南宗禅主张直指人心，见性成佛，很气愤，想驳倒他们。由四川到澧州，遇见个卖饼婆子。他想买饼点（动词）心，婆子引《金刚经》中“过去心不可得，现在心不可得，未来心不可得”的话，问他点哪个心。他吃了当头一棒，于是到龙潭崇信那里求法。有一次，天黑了，他从崇信那里出去又回来，说外面黑，崇信点个烛给他，他刚去接，崇信把烛吹灭，他悟了，便礼拜。推想是领悟明不在外、即心是佛的道理。崇信印可他，并且称赞说：“可中有个汉，牙如剑树，口似血盆，一棒打不回头，他时向孤峰顶上，立吾道去在。”他住澧阳三十年，唐武宗灭法时期逃到独浮山，后来武陵太守请他主持德山精舍。他的教法很特别，是“道得也三十棒，道不得也三十棒”，就是“打”，所以有“临济喝，德山棒”的说法。打，目的是用更直截了当的方法破执。这种精神也表现在他的言论上，最有名的是：“达磨是老臊胡，释迦