Chapter 4 3. Overview of Zen Buddhism (1)

Zen Buddhism is the heart method of Sakyamuni Buddhism. It combines with the spirit of Chinese culture to form Chinese Buddhism and melt the most quintessential sect of ancient Indian Buddhist philosophy.In Buddhism, "Chan Ding" is a common way to practice and practice the Mahayana and Mahayana. The original name of "Chan Ding" is "Zhan Na", and it is translated into Chinese as "Jing Lu". The word "定" in the previous translation has become the commonly used "Zen Ding" in Chinese Buddhism.Zen, although not separated from the practice of meditation, is not exactly meditation, so it is also called Xinzong, or Prajna School.Xinzong refers to Zen Buddhism as the heart method of Buddhism, and Prajna refers to the Zen sect after the Tang Dynasty, which focuses on the Prajna (wisdom) sutra and seeks the liberation of wisdom.Since modern times, European scholars, also known as Bodhidharma, named it for the first transmission of Zen from Indian Master Bodhidharma to China.

Speaking of Zen, since the Second World War, Japanese Buddhist scholars, with the support of the government, have tried to spread Buddhist culture to Europe and the United States, and especially Zen. The most fashionable and newest knowledge has been forgotten or even despised in China, the motherland of Zen Buddhism. This kind of phenomenon really makes us feel unspeakably heavy. However, the Zen Buddhism taught at home and abroad (including Japan) has a trend of deviation and distance, so foreigners think that the Beatles, Hippie and other movements are all "Zen" From the standpoint of Chinese culture, it is really a huge misunderstanding.Seriously speaking, it is also a stain on our oriental culture.There are about six categories of misconceptions about what is now called Zen Buddhism:

First, it is based on the establishment of the terms of Zen: Zen Buddhism originally focused on the demonstration of physical and mental behavior, and paid equal attention to kung fu and insights. Empirical evidence was separated from the relationship, so the "mantra" of Tan Chan became very popular, causing retrogression in history, as big as the phenomenon of "xuantan" in the Jin Dynasty.Little do they know that since the establishment of Zen Buddhism in the Sui and Tang Dynasties, the heyday of Tang and Song Dynasties and the Yuan, Ming, and Qing Dynasties have lasted for more than a thousand years. The region includes East Asia and Southeast Asia, and Zen Buddhism has really flourished. , but only about 2,000 people, and it is only 300 or 400 people who have really achieved success in practicing Zen.What's more, there are only a few great achievers among them. How can there be Zen at any time and Dao everywhere!What's more, for real Zen practitioners, apart from the wit of life and words, their moral practice and practice are all manly behaviors upright and upright. Zen is always better than burying Zen, and it is not a bad thing.

Second, because oriental scholars prefer the philosophical realm of Laozi and Zhuangzi’s thought and literature, they followed suit and believed that Zen was influenced by Laozi’s thought.In fact, Zen and Buddhism, many famous words and phrases are borrowed from the terms of Lao Zhuang and Confucianism, but that is only a borrowing. The spirit of Zen itself is not considered to be Lao Zhuang or Taoist just because it borrows Lao Zhuang’s famous sayings. For example, when we translate Chinese culture or Buddhism, in some places, we must borrow the terms of religious philosophy from foreign languages, but it can only be said that there are similarities, and it cannot be said that this is the thought of a certain religious philosophy in a foreign language. Another example is that we use Taiwan dollars, but in a certain environment, we use the US dollar unit as a representative of calculations. It cannot be said that we are a country that uses US dollars.

Thirdly, the use of the witty twists and turns in the Fa Zong teaching method has become a highly humorous or satirical form in disguise: all utterances that are ambiguous, intelligible and unintelligible are considered to be in the state of Zen, which is really misleading. Not shallow. Fourth, it is believed that meditation with the mind and eyes closed (commonly known as meditation) or contemplation is Zen Buddhism: so the so-called heretics flow, and they also help toasts, and they advertise that such and such is Zen Buddhism, so the various newspaper advertisements The teaching of Zen skills has emerged in response to the times and has become a fashionable business.

Fifth, recently, American youths are popular to take a fantasy drug of LSD, which makes them crazy and romantic, behaves disorderly, and has false thoughts. Secret trading is still all the rage.This drug was originally used in the treatment of psychiatric tests, but it was changed and combined with Zen. This is really a big joke. Sixth, since the Second World War, Indian yoga has been widely spread to European and American countries: yoga strengthens the body, and also pays attention to meditation (meditation), so the self-hypnosis of hypnosis is interlaced with the time of yoga refining Qi and pulse , I think this is Zen, misrepresenting a deer as a horse, making it difficult for those who don't know the truth.

(1) History of Zen Buddhism Zen outside the religion: In Buddhism, Zen has always been known as the method outside the religion. According to legend, Sakyamuni, at the Lingshan meeting, faced millions of people and heaven, silently did not say a word, only gently The ground held a flower in his hand and showed it to the public generally. Everyone did not understand his implication. Only the eldest disciple Maha (meaning big) Kasyapa smiled knowingly, so Sakyamuni announced in public: "I have Zhengfayanzang, nirvana and wonderful mind, reality without appearance, subtle method, no words, non-teaching, and entrusting Maha Kasyapa." The first generation patriarch of Zen, Ananda is the second generation patriarch, passed down from generation to generation, until the twenty-eighth generation Bodhidharma master, just when Indian Buddhism was declining in the Southern and Northern Dynasties of China, the master called the East Earth Sindan Chongguo), there is a Mahayana atmosphere, So I crossed the sea to the east, first went ashore from Guangzhou, and met Emperor Liang Wu of the Southern Dynasty. Emperor Wu of Liang was a religious emperor at that time. He not only believed in Buddhism, but also advocated Taoism. After visiting so many temples and doing a lot of Buddhist deeds, what kind of merit do you think there is?" It happened that Master Bodhidharma took the mission of spreading the Buddha's mind seal and preaching the heart of Buddhism, so he answered him honestly: "There is no merit. This is but the small fruit of human beings and heavens, there is the cause of omission, like a shadow following the shape, although it is not real." At the same time, he said: "Pure wisdom is wonderful and perfect, the body is empty and quiet, such merits and virtues, do not seek from the world..." and other words, because they talked to each other If he didn't speculate, the master went across the north of the river and stayed in the Shaolin Temple in Songshan Mountain. He sat facing the wall, remained silent all day long, and was unpredictable. Come, it is the koan of the first ancestor of Chinese Zen.

After the Tang and Song Dynasties, some scholars who studied Buddhist theories did not understand the practice of Zen Buddhism, and even had a discriminating mentality.In modern times, there are even more people who do not believe in these sect stories, and even doubt the Dharma preached by Master Bodhidharma, thinking that they are all fabricated by Chinese monks. It was created by the little disciple Shenhui (also known as Heze) alone.Regarding this question, since someone has raised it, I might as well explain it a little bit: If this kind of concept is based on the psychology of loving Chinese cultural traditions, thinking that good knowledge is created by the Chinese, and therefore denying the legend of the Zen tradition, then that is also true. It is understandable, but if it is based on an anti-traditional mentality, and likes to sing the opposite tune on any issue to make a high-minded habit, then it is regrettable for the principle of "hearing more than doubts, and being cautious about the rest".As a matter of fact, Wang Anshi of the Song Dynasty did indeed mention authentic proofs for doubts about the historical materials of Zen that were handed down outside the religion, but the documents have been lost, and they are not strong evidence. I found a lot of circumstantial evidence, but because it is too cumbersome and too specific, I will not describe it here.In a word, when dealing with affairs and doing learning, "see the gaps, and be cautious about the rest", but hold a skeptical attitude.Asking questions to seek answers, without being too arbitrary, is the best way to deal with it.

The spirit of the first introduction of Chinese Zen Buddhism: Ever since Master Bodhidharma sat silently facing the wall in Shaolin Temple, someone asked him, why did you come to China?His answer was to look for a person who "will not be deceived by others". The meaning of this sentence is too deep. Just imagine who can completely avoid being deceived by others in ancient and modern China and abroad?Besides, sometimes we are all advancing on the road of deceiving ourselves. If a person can really avoid all deceptions, even if he does not become a saint or a Buddha, he is still an extraordinary person. , to do it!

There is a young man from Luoyang, Ji Guang, who is well-versed in scriptures and is especially good at talking about Lao and Zhuang.However, he sighed with regret every time: The teachings of Confucius and Laozi are only to establish the norms of humanistic ethics and worldly academics. He became a monk and changed his name to Shenguang.From then on, he learned the teachings of Mahayana and Mahayana Buddhism. At the age of 33, he returned to Xiangshan and sat in banquets (similar to meditation) all day for eight years. , without teaching, Shen Guang thought to himself: The ancients sought Tao, knocked bones to extract marrow, pricked blood to relieve hunger, published papers to cover mud, and threw themselves into cliffs to feed tigers; ?So when it was snowing heavily in the cold winter, he stood upright and waited beside Master Bodhidharma all night. Until dawn, the snow on the ground was knee-high, but he stood more respectfully. (Later, the story of Chengmen Lixue written by Confucianists in the Song Dynasty is a replica of this spirit.) At this time, Master Bodhidharma turned around and asked him: What are you asking for, standing in the snow all night?So Shenguang cried bitterly and said: I hope the master will be merciful and teach the Dharma door like nectar, so as to broaden all living beings.But Master Bodhidharma said in a reprimanding tone: Please the Buddha's supreme way, you have to go through countless kalpas of diligent practice, and after many hard-to-do, unbearable and tolerant virtues, there is only a small person like you. Virtue, little wisdom, and arrogance and arrogance, you want to obtain the real Dao fruit, I am afraid you have used your thoughts in vain!After hearing this reprimand, Shen Guang immediately took out a sharp knife, cut off his left arm, and sent it to the master to express his sincerity and determination to seek the Tao.So Master Bodhidharma thought that he could be a magic weapon to take on the great responsibility, and changed his name to Huike.Shen Guang then asked: Could you please tell me the Dharma door of the Buddha's Heart Seal?The master said: The Buddha's mind-dharma is not obtained from others! (Attention, this sentence is the most important key of Zen.) After hearing this, he asked again: I am not at peace, please tell me the method of peace of mind.The master said: Find out your heart, and I will be at ease for you.Shen Guang was stunned when he heard this, and after a long time, Fang said: "Where is my heart, it's amazing!"The master said again: Yes!This is the secret to your peace of mind!He also taught him the method of practice, to abandon all external conditions, to the extent that there is no panting and fluctuation in the heart, rest this heart like a wall, and stop the rash movement of inside and outside, then, you can be humane from this, and later He was also instructed to use the "Langa Sutra" to prove his own practice and insight. This is the case of "Master Bodhidharma first introduced Zen Buddhism in China and taught the Second Patriarch Shenguang".

Now, based on the above-mentioned story of giving and receiving of the first Zen Buddhism, we will divide it into three questions to explain: 1.The So-Called "Extraordinary Biography" of Zen Buddhism It’s not that you don’t want Buddhist scriptures at all, and don’t have a secret or subtle transmission, because all the theories of Buddhist scriptures are to explain how to practice the theories and methods of seeking proof. Turning into thoughts will instead increase the obstacles and gaps in knowledge, and it will not be able to realize the effect of knowing and doing at the same time, and at the same time achieve the effect of simultaneous advancement of effort and insight.Therefore, the non-religious biography is only to show the difference from the teaching method of ordinary Buddhism, but it is not different from the teachings, and there is a strange method in particular.For example, the second patriarch Shenguang, before he became a monk, was a young man with a lot of knowledge and talents. After he became a monk, with the addition of the teachings of Mahayana Buddhism, his knowledge is obviously very profound and substantial. He doesn’t need anything. If you seek your own heart, you will doubt the knowledge of knowledge, but if you really use it to settle down, you will feel that it is completely different.Therefore, he had to give up the teachings of knowledge, and only seek practical enlightenment, but when he really realized the true meaning of reality, he would naturally integrate the fundamentals of all knowledge and learning, and suddenly understand the ultimate truth. Chan Master You said: "Practically speaking, there is no dust. Among the ten thousand lines, there is no one way." This is the reason.Therefore, we make a conceptual conclusion about the "teaching" of Buddhist teachings and the "Zong" of Zen Buddhism outside the teaching: "Teaching" is to teach you how to practice and achieve fruition; "Zong" is how I want to practice and practice. Religion and religion differ only in the method of teaching, not the purpose. 2.Zen Zen It is not a catchphrase that focuses on wit and sharpness. Zen Buddhism is inseparable from the practice of meditation, in order to achieve the ultimate fruit of enlightenment, sanctification and Buddhahood.For example, the second patriarch Shenguang, before seeing Master Bodhidharma, had already wandered the mind, Taoism of Lao Zhuang, and had undergone strict cultivation of mind and character. He had meditated in Xiangshan for eight years. After seeing Master Bodhidharma, instead of teaching him immediately, the master stimulated him with embarrassing attitudes and excessive words. If he is a person without practical cultivation, even if he is not full of old fists, at least he will dismiss him. He went, but he became more sincere and respectful, and even broke his arm to seek the Tao.Based on his spirit, we changed Zixia's words and said: "Although it is said that there is no human way, my heart calls it the way!" So he asked Bodhidharma how to put his mind at ease, and the master just told him to "come with your heart." I am safe for you?" He was able to realize Taoism under the understanding of "you can't get it if you seek your heart"; later generations studied Zen Buddhism, and they often grasped Zen Buddhism as the basis for their epiphanies and instant Buddhahood. It seems that as long as they are smart and can speak well Say one or two witty words, and you will immediately be considered enlightened, regardless of the actual focus of learning and work, which of course will fall on me!Deceitful!The deceitful wild fox Zen!Otherwise, I think that I don’t need to reflect on myself, I just need to find an enlightened teacher and secretly impart a trick, thinking that it is the Kung Fu of Zen Buddhism. The teachings of all Buddhas and seals must not be obtained from human beings". When talking about Zen in modern times, it is easy to fall into the emptiness and arrogance of the former, or the mystery and mystery of the latter. It is really worthy of reflection. 3.Zen Buddhism taught by Master Bodhidharma In addition to the second patriarch Shenguang, who personally received the mantle and inherited the Zen orthodoxy, there are also a few successors who also have experience, but their talents and courage are slightly inferior to Shenguang; At the same time, Shenguang should also use the "Langa Sutra" to seal his mind. From this, it can be seen that Zen Buddhism is not separated from the teachings. The "Langa Sutra" is indeed the treasure book of initiation of Zen Buddhism ordered by Master Bodhidharma, but it is also considered to be the main classic of "Consciousness-only" in the Dharma (Consciousness-only) school of Mahayana Buddhism. It is the method of seeking proof for the Dharma Gate, and it explains that both sudden enlightenment and gradual cultivation are equally important, and at the same time, the body and function of the mind are divided into eight functions, which become the first five consciousnesses of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness. , and then there is the sixth consciousness, the seventh Mana consciousness, the eighth Alaya consciousness, etc. The analysis of the so-called one mind and eight consciousnesses, the old annotation has the function of identification and distinction, that is, it includes sensation, perception and spiritual activities. function.The sixth consciousness is divided into two layers: clear consciousness and solitary shadow (also known as solitary head) consciousness. The so-called solitary shadow consciousness is equivalent to the phenomenon of subconsciousness in psychology today.The seventh mana consciousness is the root of mind, that is, the primordial consciousness inherent in the self and life, the consciousness of instinctive activities.The eighth alaya consciousness is the root of the mind that includes the unity of mind and matter, and the spiritual world and the physical world have the same root.From this we can see that the so-called clear mind and see the nature of Zen, and the sudden enlightenment of one mind, is not only a peaceful mind, but also a thorough penetration of the root of the universe and body, in order to understand the true meaning of "the three realms are only the mind, and all dharmas are only consciousness". . The outline of the "Langa Sutra" is the so-called five dharmas (name, appearance, distinction, correct wisdom, and suchness) of "consciousness-only" studies, the three-self-nature (depending on others, all-in-one calculation, and perfection), and the eight consciousnesses ( As already mentioned), the play of the two non-self (people without self, law without self) outline.In short, the teachings of the "Langa Sutra" emphasize the most analytical observation, meticulous and thorough understanding of the mind and nature; the method of Zen Buddhism, inductive theory, pays attention to the effort of single-minded practice and integration of teachings, so a famous saying in later generations of Zen Buddhism: "If you understand the sect but don't understand the teaching, you will talk in disorder. If you understand the teaching but not understand the sect, you are like a one-eyed dragon." In fact, this meaning is just a reprint of the words and sentences mentioned in the "Langa Sutra".Recently, some people have suggested that the Chan School before the Sixth Patriarch was called the Langa School, and they used it as a definition to distinguish the Zen School after the Sixth Patriarch.When master Bodhidharma passed on the divine light to the second ancestor, he once predicted: "Two hundred years after my death... there will be more people who understand the way, but fewer people who practice the way. There are more people who reason, but few people who understand it." The so-called "Langa" scriptures, It has become a study of names and physiognomy and spread as a reasoning thought, what a sigh!What's more, some people quote a passage of gradual cultivation in the "Langa" to prove that Master Bodhidharma's teaching is a gradual cultivation of Zen, but they ignore the passage that emphasizes both sudden and gradual cultivation, which is really reckless. (2) The influence of the development of Zen before the early Tang Dynasty Master Bodhidharma has been living in China for about 20 years since the time of Emperor Liang Wu of the Southern Dynasties. In addition to teaching Zen Buddhism and the young Chinese monk Shen Guang as the second generation patriarch, he also studied at the same time as Shen Guang. In addition, there are several disciples of the Taoist deputy, Dao Yu, and the head nun, and Yang Kou, the prefect of Qicheng. Although they do not directly follow the orthodox lineage of Tao Zen, they uphold the Zen principle of breaking apart and separating, pointing directly at people's hearts and seeing nature. The purpose of becoming a Buddha is the same.Of course, they also carried out the work of promoting Zen religion at the same time. Therefore, during the Liang, Chen, and Sui Dynasties in the Southern Dynasties, they influenced Zen Master Nanyue Huisi to practice the meditation skills of Banzhou Samadhi in the "Lotus Sutra". The true finger heart Zen of "heart people don't know". Later, his disciple Zhizhe (Zhi [Qiye]) inherited his mantle and created three kinds of Tiantai sect practice methods of tranquility and insight. Another sect of Chinese Buddhism; take the method of Hinayana meditation, integrate the wisdom and wisdom of Mahayana teachings, and extract the main points of Zen that directly point to the heart and become a Buddha by seeing one's nature, and form a large system and complete Buddhist theory , and created a series of practical and gradual methods of practicing Kung Fu. So from the time of Chen and Sui, through the Tang, Song, Yuan, Ming, and Qing Dynasties for more than a thousand years, all intellectuals, scholar-bureaucrats, and scholars are interested in metaphysics and Taoism. People who are unwilling to abandon the world and those who are interested in learning are all engaged in the practice of tranquility and insight meditation of the Tiantai school. There are also some who confuse it with Zen. For example, Liang Su, a famous scholar in the Tang Dynasty, was a leader of Tiantai scholars. , Su Dongpo, Wang Anshi, etc., as well as the great Confucians of Neo-Confucianism in the early Song Dynasty, all of them came from Tiantai's meditation practice of meditation. Gong Dingan, a famous scholar, not only has a special article advocating the meditation of Tiantai, but also strongly rejects Zen. Now I raise this question by the way, and contribute to the study of Chinese cultural history, and the attention of Chinese philosophy history, so that everyone can learn more about the Sui and Tang Dynasties. The influence of Zen in Chinese philosophy, as well as the great karma between Tiantai School and scholars of past dynasties, can strictly distinguish the similarities and differences between Shih-Vipassana meditation and Zen mentality, and understand the key to the debate between gradual cultivation and sudden enlightenment. In the past, people who generally studied Chinese Buddhism or philosophy Confucian teachers, whenever they encounter Chinese Buddhism and the content of Chinese Buddhist sects, they are threatened by their various academic thoughts and are at a loss. As the center of this issue, there is obviously a regret of partiality and loss. In fact, since the Sui and Tang Dynasties, and for more than a hundred years in the early Tang Dynasty, from the second patriarch of Chinese Zen, Shen Guang, in addition to the five generation patriarchs who only passed on the orthodoxy of Zen, there were three others who were students of Master Yu Bodhidharma with Shen Guang.At the same time as the third ancestor Sengcan, it belongs to the inheritance of Zen Master Shenguang. According to legend, it has been passed down for six generations, and there are 17 famous masters in total.At the same time as the fifth patriarch Hongren, it belongs to the inheritance of Zen master Daoxin, with a total of 183 people.At the same time as the sixth patriarch Huineng, it belongs to the inheritance of Chan Master Hongren, with a total of 107 people.Up to the period of the fifth generation patriarch of Zen Buddhism in the early Tang Dynasty, all those who were outstanding and had information to collect were scattered all over the world. related to the spread of Zen Buddhism.Since the Wu Zetian Dynasty, there have been several disciples of the so-called Beizong Chan Master Shenxiu.Although the Zen of the Southern School is called the orthodoxy of Zen since the sixth patriarch Huineng, it only belongs to the lineage issue of the inheritance of Zen orthodoxy, but it cannot be cited as the absolute basis for the influence of Zen on Chinese cultural and philosophical thoughts in the Tang Dynasty. .Therefore, I think that if you want to talk about Zen, you must have really studied Zen, and you have done practical work on Zen skills and insights, and then you can talk about Zen. If you want to talk about the academic history of Zen, or Chinese philosophy, and the history of Chinese Buddhism, it should be more important. Know the whole picture, don't generalize, stick to one. Talking about the koan of the sixth generation patriarch of Chinese Zen Buddhism, Monk Huineng, this is something that people who talk about Zen and the history of Chinese philosophy are most happy to praise. A few misunderstood issues: Master Huineng, the sixth patriarch, with the common surname Lu, was originally from Fanyang. During the reign of Emperor Gaozu Wude of the Tang Dynasty, he was born in Xinzhou because his father was an official in Guangdong.He lost his father at the age of three, and his mother kept his will and took care of the orphans. As for the establishment, the family was poor, and he made a living by collecting woodcutters. One day, he went to the market because of his salary, and heard someone read the "Diamond Sutra" to "you should have no place to live, but you should give birth to your heart." "After a while, he realized something. He was told that this was Zen Master Hongren, the fifth generation patriarch of Zen Buddhism in Huangmei (Hubei). He usually taught people to read Buddhist scriptures. monk).When the Fifth Patriarch Hongren first met him, he asked, "Where did you come from?" He replied, "Lingnan." The Fifth Patriarch said, "What do you want?" He replied, "I only want to be a Buddha." Said: "Lingnan people don't have Buddha nature, how can they be Buddha?" He replied: "Human land has north and south, how can Buddha nature have things?" After hearing this, the Fifth Patriarch asked him to follow everyone to do hard work. He said: " My disciples always generate wisdom from their own minds, and they are inseparable from their own nature. This is the field of blessings. What does the monk want me to do?" The fifth patriarch said that his instincts were too good, so he asked him to go to the trough factory to do the hard work of pounding rice. He did hard work for eight months. One day, the fifth patriarch announced that he would pass on the mantle, choose someone to inherit the ancestral throne, and ask everyone to report their experiences.At that time, there were more than 700 monks studying Zen under the Fifth Patriarch. There was a chief therapist named Shenxiu, who had learned both inside and outside. On the wall, there was a verse written: "The body is a bodhi tree, and the heart is like a mirror stand. Wipe it diligently at all times, so as not to stir up dust." After reading Shenxiu's verse, the fifth patriarch said: "The future generations will practice according to this, and they will also be able to get rid of the dust." Victory." He heard this gatha from his classmates, and said, "Beauty is beauty, but beauty is not." The classmates laughed at him and said, "How do you know mediocrity, don't speak wildly." He replied : "Don't you believe it? I would like to sing with him." The students looked at each other and smiled, but they didn't answer.At night, he secretly informed a boy, led him to the corridor, and asked someone to write a verse next to Shenxiu's original verse: "There is no tree for Bodhi, and the bright mirror is not a stand. There is nothing in the first place, where is the dust!" When the ancestor saw this gatha, he said: "Whoever made this has not seen the nature." Everyone heard the ancestor's words, so they didn't care.But the Fifth Patriarch quietly came to Duifang at night and asked him if he was white?He replied: "It's white, it's just that there is no sieve."The Fifth Patriarch struck his pestle three times with his stick and left, and he was in the third watch room, receiving the heart transmission of the Fifth Patriarch. He made it easy for him to speak thoroughly and enlightened, so he said: "All dharmas are inseparable from the self-nature. When the self-nature is, it is self-pure; when the self-nature is, it does not arise and perish; , there is no wavering at all; when the self-nature is born, all dharmas can be produced." Then the Fifth Patriarch said: "If you don't know the original mind, it is useless to study the Dharma. If you know the original mind and see your own nature, you are called a man, a teacher of heaven and man, and a Buddha. "Then passed on the mantle and became the sixth generation patriarch of the successor of Chinese Zen Buddhism. After the Fifth Patriarch Hongren passed on his heart seal, he sent the Sixth Patriarch Huineng across the south of the Yangtze River at night, and personally held the oar for him and said, "It is I who will cross you!" Although the name of the degree is the same, it has different uses. I have been enlightened by the teacher and taught the Dharma, and now I have achieved enlightenment. It is only in accordance with the self-nature. "The fifth patriarch heard this and said: "It is so! From now on, the Buddha Dharma will be practiced by you." From then on, he no longer went to the court to preach, and the public asked each other suspiciously, and said: "My way is good! Why ask about it!" Then asked: "Who will get the clothes?" The Fifth Patriarch replied: "Those who can get it "So the public gathered to discuss that Lu Xingzhe (Xingzhe is the Buddhist name for lay practitioners in the Tang and Song Dynasties) was named Neng, and he must have obtained the Dharma to sneak, so they made an appointment to follow.After two months of searching, when the Sixth Patriarch arrived at Dayu Ridge, among the chasing crowd, there was a monk named Huiming who was a general who had become a monk. He climbed up first and caught up with the Sixth Patriarch. It's just to show your trust, how can you fight for it?" Huiming held up his robe and bowl again and couldn't move, so he said, "I came for the Dharma, not for the clothes!" The Sixth Patriarch said, "Since you came for the Dharma, you can hold your breath. All fate, don't give birth to a single thought, I will tell you." Huiming listened, and after a long pause, the Sixth Patriarch said: "Don't think of good, don't think of evil, when is it right? ), that is His Majesty Ming's true face?" Huiming suddenly realized.Ask again: "Is it more intentional and secret to come up with secret words and secrets?" The Sixth Patriarch said: "The one who told you is not secret."If you reflect back, it will be close to you. "Therefore, Huiming went down the mountain and falsely claimed that there was no one on the mountain, so that the pursuers dispersed from then on. Afterwards, the Sixth Patriarch lived in hiding in the hunter team of the Fourth Society. After fifteen years, he came out to Faxing Temple in Guangzhou. It happened that Master Yinzong was teaching the "Nirvana Sutra" in the temple, so he lived among the verandahs.At night, there was a sound of wind and hurricane, and two monks were arguing, one said it was the flag moving, and the other said it was the wind moving, and the debate continued. His honorific title) Xindong.” Therefore, he was appreciated by Master Yinzong and announced that he had found the sixth generation patriarch of Zen Buddhism. He gathered the public, shaved his hair and gave him a precept to become a monk. It is a brief history of the Sixth Patriarch of Zen's attainment of Taoism and grand dharma. Now, based on the content of this koan, three questions are proposed for study, so that everyone who understands Zen and studies the history of Chinese culture and philosophy should pay special attention so that there will be no more misunderstandings. 1.Enlightenment of the Sixth Patriarch The two verses of understanding one’s mind and seeing one’s mind and spirit: handed down from generation to generation, several different versions of the "Six Patriarch Altar Sutra", and the records of various Zen classics, about the deeds of the Sixth Patriarch’s first attainment of enlightenment, are basically the same. Not much difference.Chinese Zen Buddhism, since the fifth patriarch Hongren, taught people to recite, so that they can be humane, and changed the teaching method of Master Bodhidharma with the "Langa Sutra" initiation. This can only be said to be a change in the teaching method. Regarding the purpose of Zen Buddhism, There is no difference; the "Diamond Sutra" focuses on seeing the nature of the mind, and explains the true meaning of prajna (wisdom) and emptiness everywhere. The heart is not available in the future, the heart is not available in the present" and explains the reality of sexual emptiness, knowing that "the heart should be born without a dwelling" as an indicator. Now, in order to understand the principles of mind healing in Zen Buddhism, I will use modern concepts to give a relatively easy-to-understand explanation, so that everyone can practice according to this, as a simple method of cultivating the mind and character: (1) First of all, we must first quietly observe our inner psychological consciousness, and then simply summarize it into two parts to deal with: one part is the thoughts and concepts born of feelings, such as pain, pleasure, fullness, hunger and cold etc., all belong to the scope of sensation, which triggers activities such as associations and fantasies of perception.Part of it is due to the conscious thoughts born of perception, such as inexplicable emotions, boredom, distress, separate thinking about various things inside and outside people, etc., of course including knowledge thinking, and the ability to observe oneself. Psychological function. (2) Secondly, when it comes to the activities that allow us to understand our own mental functions, whether it is sensation or perception, in a word, it is all called one thought, and we can achieve that every concept that arises in the mind can be understood by ourselves. Observing clearly, there is no unknowing or inexplicable situation, and then it can be treated as three-stage observation: whatever the previous thought (thinking consciousness) has passed is called the past mind, that is, the previous mind. read.When the next thought (thinking consciousness) comes, it is called the present mind, which is the current thought.What hasn't come yet is of course the mind of the future, that is, afterthoughts, but it hasn't come yet, so don't worry about it.However, don’t forget that when you feel that the latter concept has not yet come, this is the present current thought, and just when you feel that it is now, it immediately becomes the past. (3) Again, after such introspection and observation for a long time, you can clearly see the past mind, present mind, and future mind, so you practice, the past mind of the current recitation has passed away, and the future mind of the future recitation is still there. In the instant that it does not arise, the current state of mind will gradually become blank slightly and gradually. But this blank space is not the state of coma, or syncope, or the same as before death. If you can really achieve this situation, you will feel that all your conscious thinking, whether it is sensation or perception, is like a floating light, like a geese flying through the sky, the wind coming to the water, the so-called flying through the snow, without a trace You can get it, only to realize that what you think and do in your life is just a piece of floating dust, light and shadow, which cannot be grasped at all, and has no roots to rely on at all, then you will realize that "the past heart cannot be obtained, the future heart cannot be obtained, and the present heart cannot be obtained." unavailable" state of mind. (4) Again, if you understand the unobtainability of the past, present, and future stages of thinking about the past, take the following formula as an example, reflect on yourself, and turn it into a smile. ………future…present…past… ———————Since time immemorial ...future...present...past... 0+1-1——1-1=0 Therefore, it is recognized that all the thoughts and actions in the mind are mediocre. From this, we can go a step further and observe that breaking the pressure caused by physical feelings, and the behaviors and activities that thoughts prompt the body to do, are like empty bubbles, although without adding self When observing, on the surface it seems to be a series of linear activities of me, but in reality the so-called activities of me are just like electric currents, sparks, and flowing water, all of which are made up of countless consecutive thoughts and conditions. A line, after all, there is nothing real in it, so you will naturally feel that mountains are not mountains, water is not water, body is not body, heart is not mind, all of these are just like dreamlike ups and downs in the world. That's all, so you will naturally understand that "the mind should be born without a place to live", in fact, it is the magical effect of "the mind should be born without a place to live". (5) As mentioned above, after you have understood the state of mentally conscious thinking, you should always keep moving in the stillness, and maintain this period of clear and clear awareness, just like the clear sky without leaving any shadows, That's enough for you to enjoy and enjoy, and you will really understand the true meaning of life and find a place to live and live in the real destination, but don't think that this is Zen's understanding of the mind and nature!Don't even think that this is the so-called Enlightenment in Zen Buddhism!Because at this time, you are having an effect of manifesting and awakening, and you still don’t know where it comes and goes and where it comes from!At this time, it is exactly what Master Hanshan of the Ming Dynasty said: "It is easy to walk in the thorn forest, but it is difficult to turn around under the moonlight curtain"! All the above mentioned is to borrow a relatively modern method to explain the state of people's psychological activities. "And comprehend some news, so that you can understand the gatha written by the sixth patriarch Shenxiu, "The body is a bodhi tree, and the heart is like a mirror stand. Always wipe it diligently, so as not to cause dust." Then, from this, you can know the state of mind of the Sixth Patriarch "There is no tree for Bodhi, and the mirror is not a stand. There is nothing in the first place, where can the dust be aroused".If we compare the two, we can naturally understand that the fifth patriarch Hongren wanted to call the sixth patriarch into the third shift and entrust him with his mantle.付禅宗衣钵的造诣，不要忘记我们上面所列举的情形，因为"本来无一物"的情况，正如雪月梅花的境界，虽然清冷而美妙，到底是空寂孤寒的一面，毫无生机存在。六祖在大彻大悟的时候，是他在三更人室，五祖法问他初闻"应无所住而生其心"的质疑，使他再进一步而澈底了解心性本元的究竟，所以他便说："何期自性，本自清静；何期自性，本不生灭；何期自性，本自具足；何期自性，本无动摇；何期自性，能生万法。"这个才是代表了禅宗言下顿悟的"顿"与"悟"的境界。可是不要忘了，他后来还是避居在猎人队中，由悟后而修持了十五年的经过，由此你就可以了解《楞伽经》中是顿渐并举，禅宗是顿渐并兼，犹如《楞严经》上所说的："理须顿悟，乘悟并销，事资渐修，因次第尽。"所指顿渐并重的道理了。现在谈谈禅学，抓住一句"本来无一物"，就无所而不可为，那不落在狂禅的知见才怪呢！须知禅宗正有严谨修持工夫的层次存在，不是落在空谈或狂妄自是上，才会与真正的禅有相近之处。 2.夫于"不思善，不思恶"的问题 前面讲述六祖悟道的公案，已经说过惠明和尚在大庚岭头追到六祖经过，他后来声明是为道而来，不为抢衣钵的问题，因此六祖先叫他"不思善，不思恶。"过了好久一段时间（原文记裁称"明，良久。"）六祖便问他："正与么时，那个是明上座本来面目？"这里所说的"那个"两字，不是肯定辞，而是质问的辞句，换言之：就是问他，当你在心中不思善，不思恶，什么都没有思想的一段时间之中，哪一个才是你的本来面目？ 后来人读《六祖坛经》，因为很少做过禅宗的切实工夫，便把"良久"一句的意义，忽略过去，又把"那个是明上座本来面目"的"那个"，看作肯定的指示话语，因此便认为此心在"不思善，不思恶"的时候，便是心性的本元，所以才有认为无善无恶便是心性之体的误解了；倘使真是这样，白痴的人，与丧失思维意识的心理病者，或神经有障碍的病人，都可算做禅的境界吗？因此你要明了，在你做到"不思善，不思恶"的时候，心境一段空白处，产生一切妙悟的境界，才能算做禅宗的初悟一一只能说是初悟，也就是六祖所说的，秘密在你自己那边的开端，若有人错解了这段公案，实在有自误误人的危险，所以特别提出，贡献大家做一参考。 3.关于"不是风动，不是幡动，是仁者心动"的问题 这个公案，是六祖初出山时的一段机用，就是后来禅宗所谓的机锋，也就是机会教授法的一种妙语，并不就是禅宗指示明心见性的法要，这等于说"酒不醉人人自醉，色不迷人人自迷"，是同样的隽语。"云驰月驶，岸动舟移"，你能说谁在动？谁在静？如果当你在睡眠中，虽然"两岸猿声啼不住，轻舟已过万重山"，也只是不见不闻，那里还有如此妙句，这就是佛学"唯识"学所说：境风吹识浪，一切情感思维，都从外境之风吹起的"依他起"之理，并非就是佛法禅宗心要的那个与宇宙万法同根，"圆成实性"的心性之体的心。有人往往把风幡案中的"是仁者心动"一句话，便当作已经了解了禅宗的心法，那真与禅有十万八千里的距离了，如果这样，用现在心理学的分析，岂不也能够做到禅的境界，更何必谈禅呢！倘使用这样见解去见唐、宋时代的大禅师们，一定会骂是"屙尿见解"！等于"一行白鹭上青天"，愈飞愈离题太远了！ （三）唐初禅宗兴盛的大势 禅宗的六祖慧能，开始弘扬禅宗的时代，正当唐高宗与武则天的时代，现在要讲禅宗的兴盛史迹，首先须对唐代中国佛学与唐代文化的趋势，有一简单的了解，在这个时期以前，中国文化的文运，由于六朝人爱好柔靡艳丽而缺乏实质的文学，造成学术思想飘浮不切实际，停在萎靡颓唐的状态之中。初唐开国以来，因唐高祖李渊父子的极力提倡改除六朝的文体，使表达学术思想工具的文学，又有新的生机。而在中国佛学方面，自陈、隋之间，智者大师创立天台宗，用批判整编的治学方法，建立一套体系完整的天台宗佛学以后，又碰到在印度留学二十年的玄奘法师回国，唐朝君臣朝野，备加盛大欢迎，为中国佛学加入新的血轮，唐太宗命令朝廷为他设立译场，开设一个前迈古代的翻译馆，集合国内学者，与名僧千余人，同时又罗致西域的梵僧，包括初唐东来传扬景教的教士，共同从事佛经翻译的工作。 当时佛经的翻译情形，先由主持梵文与中文的主笔，翻好经典以后，当众宣读梵文原意与中文的译文，每逢不妥的地方，便字斟句酌，经过长久的反复辩论，才加确定，不像近代我们翻译西方文化，都出于一人私家见解，往往纰漏百出，致有画虎类狗之讥。因此唐初自有玄奘法师译经事业的开展，译成佛学中唯识法相与因明（印度佛教的逻辑学）的学系，而使佛学的思想理论，建立严谨的逻辑体系，同时也影响了一般学术，自然都重视在精详的辨析，与质朴的表达；每一时代的社会风气与文运的移转，都不是由于一二少数原因所形成，在同一时代中的任何一件事物，或多或少，都会产生影响时代的效果，如果推开玄类法师的宗教立场而不谈，专从文化运动的角度去看，他对于唐代文化学术的贡献，实在可与魏微、房玄龄等媲美，况且他事业功德的余荫，还比他们更垂之久远呢！ 由于以上的介绍，可以了解释迦牟尼佛教学术思想的传入，自东汉末期，经魏、晋、南北朝而到初唐之际，经过数百年的推排融会，已如水乳交融，完全变成中国佛教的中国佛学了，玄类法师的翻译佛经事业，可以说，是印度佛学变成中国佛学的结论与定案，以后的佛学慧命，便全靠中国高僧学者去发扬光大了。在这个时候，中国佛教专讲修行实证方面的宗派，前有晋代慧远法师创建的净土宗，风气所播，普及全国上下，后有隋朝智者大师创建的天台宗，在理论与修证方法上，也普遍深植人心；再加入玄类法师传来的唯识法相之学，使一般知识分子的读书人，与佛教的名僧大匠，便都笼罩在佛学的研究与精思妙理的气氛中。以前我们曾经讲过，佛学的最终目的，着重在修证方面，并非专以讲学术思想为究竟的事，当初唐之际，佛学的大家们，讲论学理，著作弘文，已达登峰造极的饱和状态，而且大有偏向将变成为哲学的思想，与逻辑的论辩，与修行实证的目的，有不相关系的趋势；恰好达摩大师在梁武帝时代传来禅宗的修证法门，历传到了初唐以后，将近百年的时间，禅宗的直指人心，见性成佛的修行法门，已渐渐普遍为人所知，所以到六祖慧能与他的师兄神秀时期，着重简化归纳的禅道，便自然而然应运而兴，乐为人所接受，就此趋之若鹜，一跃而成为中国佛学的中心了。 至于禅宗发展的历史，大多偏重六祖在曹溪一隅传授禅宗的道统所左右，并未了解其全面的情况；事实上，在初唐到盛唐之际，影响中原与长江以北的禅宗，还是得力于以前四祖、五祖旁支所传的师弟们，与六祖的师兄神秀的力量居多，到了晚唐与五代至南北宋间，所有佛学与禅宗的影响力，才是六祖一系禅宗五家宗派的天下。而在其中架起南能顿宗的桥梁，建立起灯塔的，便是六祖再传弟子马祖道一，与其弟子百丈怀海禅师创建禅宗丛林制度的功绩，若有人把六祖一系禅宗的兴盛的一笔糊涂帐，算在六祖最小的弟子神会身上，那是偏见与轻掉所致，不足为训。 禅宗在初唐时期，由于以上所讲时势助缘的推动，又因为有与六祖慧能并出五祖门下弟子们的弘扬，因此深受朝野社会的推重，使禅宗的风声教化，普遍展开其传播的力量。在唐高宗与武则天时期以后，除了六祖的师兄神秀已为朝廷的"国师"以外，由五祖旁支所出的嵩岳慧安禅师，惟政禅师，以及四祖旁支法嗣的道钦禅师等，都曾先后相继为"国师"，同时华严宗的崛起，是与四祖、五祖一系的禅师，有很大的关系。至于禅宗六祖慧能大师的禅道，在武则天王朝至唐玄宗时期，才由岭南传播，渐渐普及于长江以南的湖南、江西之间，后世所谓来往江湖的成语，便因此起，而且六祖的门下弟子，大多歇迹山林，专修禅寂，极少如江北中原的禅师们，厕身显达，对一般知识分子与民间社会，都发生很大的作用。尤其自六祖创格不用高深学理，只用平常说话表达佛学心要以后，到了再传弟子如马祖道一、百丈怀海等以次，便建立了南传禅宗曹溪顿教的风格。无论问对说法，常常引用俗话村言，妙语如珠，不可把捉，只在寻常意会心解，便可得其道妙，使庄严肃穆，神圣不可侵犯的佛经奥义，变为轻松诙谐，随缘显露的教授法，这是中国文化禅学的创作，也是佛学平实化的革新，因而产生了禅宗与佛学几个不同的特点，以下再作介绍。到了晚唐、五代、与两宋间的禅宗，除了上述的情况以外，又与平民文学结为不解之缘，于是禅师们的说法，便产生许多隽永有味，而具有平民文学化的韵语与诗词，而影响宋代文学诗词的特别格调，明、清之间，虽然承其余绪，但已有依样画葫芦之感，反而显见它的拙劣了。 我们明了初唐以来禅宗的崛起，与其变革的形势，便可明白南顿北渐之争，并不是禅宗史上的重大问题，不可因小失大，专向牛角尖里去寻找冷门偏僻的资料，作为标新立异的见解，例如六祖的小弟子神会（荷泽）的人京，争取禅宗在当时政治社会地位的事，与真正专以求道为务，避世无闻而隐迹山林的禅宗正统的禅师们，毫无作用与影响。况且神会当时的人京，据禅宗史料的记载，是为嵩岳的渐门盛行于世，因此而引起他不服气的动机，大著其《显宗记》，他经过一番努力，在天宝四年间，方定南能顿宗，北秀渐宗的两宗之说。其实，嵩岳的禅，系出于禅宗四祖与五祖旁支的传承，与神秀之间，关系并不很大，况且渐修顿悟，本为禅宗的一车两轮相似，神会多此一事，徒有近似世俗的虚荣而已，于真正的禅宗与禅师们，又有什么关系？所以当时在南方的禅宗大师们，对于此事，从无一语提及，由此而知其为无问题中之问题，无问题中之小问题，何足道哉！总之，六祖以后的禅宗，是由民间社会自然的推重，并非凭藉帝王政治力量的造就，由"下学而上达"，后来便成为全国上下公认的最优秀、最特出的佛教宗派，若引用一句佛经式的成语来说，可谓："甚为奇特希 （四）研究禅宗的几个锁钥 六祖以后的禅宗，自盛唐之际开始，即大行于长江以南，渐变佛学传入中国后数百年来的教授法，把佛学的经、律、论，三藏十二部，五六千卷所传的经典妙义，归纳于秉承释迦拈花，迦叶微笑的教外别传法门，特别提出"直指人心，见性成佛"的中心问题。加以六祖慧能，自幼失学，未读诗书，故平常传扬禅宗心要，便不用循文解义，释字疏经的方式，但以平常语句，直捷了当的指示心法，恰又合于"教外别传、不立文字"，直接授受明心见性求证的原则。于是到了再传弟子手里，就不期然而然地形成一种南能顿宗的作风，至今留给我们后世的禅宗资料，虽然蕴藏了无穷的价值，但当你一读禅宗书籍，便有茫然不知所云之感，为了要为现在青年的同学们，知道中国文化的宝藏，便须说明研究禅学首先应有的认识： 1.时代方言的注意 禅宗纪述的书籍，凡是禅师们个人的专集，便都称为"语录"，所谓"语录"，就是他平常讨论禅学，问答疑难，比较老实而不加修辞的，记载他平生说法与讲学的说话，犹如《六祖坛经》一样，尽量避免深奥的佛学与文学。therefore. "语录"的记载，许多是唐、宋时代的方言，更要特别注意唐代两湖（湖南、湖北）、江西、福建、广东等地的方言、名物，以及切近于唐代中原地带的古音。 同时要了解，禅宗"语录"的兴起，也是唐代中国文化对讲学方式的革新，宋代理学家们"语录"体裁的文字，就由此而来，其实，这些对话式"语录"体裁的形成，也有两个远因：（1）由于佛经的脱胎：因为佛经本身，原来就是问答的对话。（2）由于中国文化的转变：在传统的中国文化中，先有孔子的，和刘宋时代刘义庆所著的，综合这两种精神而产生。到了宋代以后，禅宗便有裁节"语录"，汇编集成为大部类书的出现，例如《传灯录》、《人天眼目》、《五灯会元》、《指月剥、以及清代的雍正《御选语录》等，都是汇编集成的禅宗典籍，包括义理、辞章、考据，与佛学、禅学许多宝贵的资料。如果要研究禅学，《传灯录》、《指月录》、《御选语录》都是必读的书，详细研究，便须要追读诸家禅师的个别语录了。