Chapter 5 3. Overview of Zen Buddhism (2)

2.Understanding of several important terms (1) Quotations of Zen Buddhism: The so-called historical stories of the sect are called "gongan", and the so-called learning case of scholars in the Song Dynasty was born from this.After the Song Dynasty, Zen masters had the name of "remembering the ancients", that is, the stories of a certain Zen master studying, enlightening, and teaching the Dharma in the past were specially brought up as materials for explanation, discussion, research, and suspicion, which is equivalent to modern Chinese folk villages. The term "talking about ancient times" commonly used in society has the same meaning.There is also the term "Ode to the Ancients", which is to write a poem or a verse to criticize or praise the main points of a certain koan in the past, so as to inspire the doubts of future students:

Example: Huanglong was obsessed with comprehension of the new Zen master's eulogies, and he eulogized the Sixth Patriarch Gong'an saying: Dazu didn't have a husband back then, so he was confused by his lover's book wall. It is clear that there are verses but nothing, but he receives a bowl from his family. Dahui Zongguo's drawing of the ancients, mentioning the official case of the sixth patriarch of Huanglong Xinsong: And is Dao Bo Meng a thing or not? If the Tao is a thing, a dead-hearted old man is not a husband. If the way is not a thing, what's the point of fighting for the bowl?

Master Xiushan praised the Sixth Patriarch and said: The wind shakes the heart and shakes the tree, and the cloud generates dust. If you understand today's affairs, but you are ignorant of the original person. (2) Zen witty edge: This is the Zen that talks about Zen and Zen scholars are most happy to praise. In fact, the reason why it hinders the continuation of Zen wisdom and makes Zen learning easy to go astray is the fault of later generations who love the witty edge .Ji Feng, originally initiated by the Sixth Patriarch, was changed intensified in the hands of Mazu Daoyi, Baizhang, Huangbo, and Linji Zen masters, and formed the most innovative teaching method of Zen in the Tang and Song Dynasties; Buddhism 1. Buddhism used to have the so-called "opportunity" term for the principle of teaching the law. The "opportunity" in Buddhism has several meanings including the qualifications, academic ability of the scholar, and the occasional opportunity to teach the law. Therefore, the word "opportunity" Especially for those who are teachers, they must pay attention to the principles of teaching the law.

In the hands of the Zen masters of the Zen school, if they are used vigorously, no matter the teachings, the methods and sentences that inspire scholars to think wisely, they will move like pearls, and they can't be square.Including the use of the teaching method, it has the meaning of being as fast as a sharp edge, like a paw Ding dispelling an ox, without knowing the whole ox. Combining the teaching essence of the Zen masters since the Tang and Song Dynasties, it is just like the teaching method mentioned by Confucius. Don't be angry, don't send out, don't be angry, don't inspire".Ji Feng's use of questions and answers, sometimes saying what is right and what is wrong, sometimes approving, sometimes denying, there is never a fixed method to follow, but in any case, its purpose is to assess scholars' insights and opinions. The work of demonstration, and the role of arousing his doubts, self-reflection, self-realization and self-affirmation.Therefore, the witty tricks and rhetoric of the Zen masters often have surprises, nonsensical thoughts, and even witty words, meaningful and endless wit. , are all impromptu responses, and the words are revealed from innocence; the use of wit is all expressed between a word, a silence, and an action on the spot at that time, not a person who studies Zen, and should be obsessed with witty words anytime, anywhere between.After the Peng and Qing Dynasties, Zen Buddhism declined, and some people often pretended to be Zen masters to teach the Dharma. After reciting it, it will be recorded into quotations and handed down to future generations, so that each one can be better than others.However, people who study Zen now regard the wonderful use of Jifeng and Zhuanyu as the center of learning. What's more, they talk about the gongan and Jifeng of ancient Zen masters to show the essence of Zen. carry on!Wouldn't it be more regrettable?In the Song Dynasty, Xuedou reappeared as a Zen master. There have long been poems reprimanding those who learn and practice Zen, such as:

As soon as he avoids turning his body on the ancient road, the goshawk catches him alive when he sees it. The poor hound has no spirituality, and only looks for it in the dry pile environment. Another cloud: Frustrated Yunmen pan-iron ship, Jiangnan and Jiangbei compete to see. How many poor hookers have lost their fishing rods in the vast expanse. Another cloud: The Buddha of Wang Zhuanzhu country said that proficiency is still a dirty heart. Lao Lu only solves Changchun rice, how can he get a romantic story forever (Yunmen is the alias of Zen Master Wenyan of Yunmen in Song Dynasty. Laolu refers to the surname of the sixth patriarch).

Example 1 (this is a plain front): Zen master Fachang of Dameishan in Mingzhou, who first came to Mazu, asked: What is a Buddha?The ancestor said: Is the heart a Buddha?The teacher is enlightened.During the Zhenyuan period of the Tang Dynasty, he lived in Meizizhenjiuyin, seventy miles south of Qin County, Dameishan. At that time, Yanguan (the name of the Zen master) met a monk who went to the mountain to pick pillars and sticks. He lost his way to the nunnery and asked, "How long has the monk lived in this mountain?"The master said: I only saw the four mountains green and yellow.Ask again: Where does the road going out of the mountain go?The master said: Go with the flow.Seng Gui said that he was like Yan Guan. Yan Guan said: "When I was in Jiangxi, I saw a monk. I didn't know about it after that. Could it be the increase?"So he asked the monk to invite the teacher to come out, and the teacher had a verse saying: "To destroy the dead trees and lean on the cold forest, I will not change my heart several times in spring."The woodcutter did not care when he met him, and the people of Ying had to pursue them hard.When Mazu heard that his master lived in the mountain, he sent a monk to ask him, "What does the monk see Mazu for?"I live in this mountain.Master Yun: Ma Shixiang said: That is to say, the heart is a Buddha, so I will live here.The monk said: Master Ma recently said goodbye to Buddhism!Shi Yun: Why say goodbye?The monk said: Recently, the Tao is neither the mind nor the Buddha.Teacher Yun: This old man has been confusing people for a long time, let your mind be neither Buddha, but I just care about mind and Buddha.His monk's mouth is similar to that of Mazu, who said: "Plum blossoms are ripe for the masses."

Example 2 (this is a wordless teaching, shakubuku scholars don't know what to do, and the teaching methods of two masters coincide with each other): When Deng Yinfeng resigned from Mazu, the master said, "Where are we going?"Said: Go Shitou (Shitou is a classmate of Ma Zu, another name of Zen Master Xiqian).The teacher said: The stone road is slippery.Deng said to him, "I take the pole and wood with me, and I go to play whenever there is a scene."Just arrived at the stone, that is to say, circled around the meditation bed, vibrated tin (staff), and asked: What is the purpose?Stone said: Heaven!Heaven!Feng was speechless, but he recalled it like a teacher.The master said: You go to ask more, and when he has an answer, you boo twice.Feng went again!According to the previous question, Shi Shi hissed twice.Feng is speechless again, and the state is like a teacher.The teacher said: Tell you, the stone road is slippery!

Example 3 (this is a randomly induced machine front): Li Ao met Master Yaoshan for the first time, and he was the governor of Langzhou at that time.Li Chu asked his teacher Xuanhua, but he refused to go after repeated invitations. Instead, he paid homage to his teacher, who ignored the scriptures.The waiter said: "The eunuch is here."Li was anxious, so he said: "It is better to be famous than to be famous."He walked out with a flick of his sleeves.The master said: "Why do eunuchs value their ears but despise their eyes?"Li Guogong thanked him and asked, "What is the way?"The teacher moved his finger up and down, and said: Will it happen?Li said: No!The master said: Clouds are in the blue sky and water is in the vase.Li Xinran made a salute, and narrated the verses of praise, saying: "After practicing, the body is shaped like a crane, and there are two scriptures under a thousand pine trees."I have nothing left to ask, the cloud is in the blue sky and the water bottle.Li asked again: What are precepts, samadhi, and wisdom?The master said: Here on the poor road, there is no such leisure furniture.Li Wang measured the mysterious purpose.The teacher said: If the eunuch wants to keep this job, he must stand on the top of a high mountain and walk deep in the sea.Li Hou also presented a poem saying: "I have chosen a secluded residence and a wild feeling, and there is no gift or welcome all year round."Sometimes it goes straight to the top of a lonely peak, and the clouds scream under the moonlight. ——Zhang Shangying, Prime Minister of the Song Dynasty, after attaining Zen enlightenment, wrote Li Ao to see the Yaoshan Gongan and praised the ancient saying: Clouds are in the blue sky, water is in a bottle, and eyes fall into deep pits with your fingers.River flowers are not resistant to wind, frost and bitterness, so they say they can go deep under the sea?

The above three examples are used to illustrate the style of the masters of Zen Buddhism. There are too many others, so I won’t list them for now. And purpose, this is a method that changes according to the time, place, and person, not the ultimate truth. If someone who studies Zen only focuses on turning words, it is a joke to mistake a chicken feather for an arrow . (3) Stick drink: When it comes to Zen, people often think of stick drink, as if Zen and stick drink are inseparable things. In fact, stick drink is just a kind of teaching method used by Zen masters. The significance of the teaching spirit of "Records", in ancient China, Pujiao was used for teaching, and it evolved into Xiachu.Since the development of Zen Buddhism in China, after the restructuring of Mazu and Baizhang, and the establishment of the Zen jungle system of living together and practicing collectively, all the masters of famous masters who have real insight and practice often live together for several There are hundreds to thousands of people. The so-called "dragons and snakes mix, and all sages live together", the phenomenon of many people and many things is natural and must have something to do.Therefore, several masters in the Tang and Song Dynasties liked to hold a Zen stick as a symbol of prestige among the leaders. The ethos of "prevention".In fact, the sticks of Zen masters are not used to beat people frequently. They are only used when discussing problems, and sometimes they are lightly shown as a symbol of reward and punishment. When you hit a nail and get criticized, it is called "eating a stick". What we modern people call hitting a nail, is there really a nail for you to touch?The so-called "drink" is a loud scolding, which means real punishment, and the function of "stick" is the same.The "stick drink" in Zen is because Zen master Deshan Xuanjian likes to use "stick", and Zen master Linji Yixuan likes to use "drink". Therefore, later generations of Zen have "Deshan stick, Linji drink, Yunmen cake, Zhaozhou cake, etc. The story of "tea" elegant and elegant has spread.

In short, stick drinking is the application of the teaching method, including rewards, punishments, and even no rewards and no punishments. It is an easy stick. Later, the sect has its name but no reality. The old masters I have seen sometimes think that you Knowing that there is something wrong, but just smiling at you without saying yes or no, or just sitting there and not answering in silence, this is a good old tradition. When we encountered this kind of situation in the past, we would reflect on ourselves and know that we were wrong. Call it a stick.This is the most difficult teaching method. If it is not a master with great talents and virtues, it is really impossible to use it. Therefore, in the prosperous Tang Dynasty, Zen Master Huangbo said: "There are no Zen masters in the Tang Dynasty!" Someone asked him now. There are Zen masters everywhere, how can we say that there are no Zen masters?Huangbo then said: "There is no Tao without Zen, only Tao without a teacher". Therefore, his proud disciple, Zen Master Yixuan, who later founded the Linji Sect, stated the qualities and conditions of being a Zen master, as follows: : "Sometimes I use it first and then use it, sometimes I use it first and then use it, sometimes I use it at the same time, and sometimes I use it at a different time. I use it first and then use it. Someone is there. Use it first and then use it. There is a law. At the same time as it is used, drive the plowman away." Cows, steal food from hungry people, knock bones to get marrow, inject needles and cones under pain. When using differently, there are questions and answers, stand up for each other, combine water and mud, respond to the situation. If there are too many people, don’t give up As before, just lift it up, it’s still a little bit.” Linji also explained about stick drinking, such as saying: “Sometimes you take people but not the environment, sometimes you take the environment and don’t take people. Sometimes people and the environment take both, and sometimes people Do not take away the world." "Question: How do you take away people without taking away the land? The master said: On the sunny day, the brocade covered the floor, and the baby's hair was as white as silk. Question: How do you take away the land without taking away people? The master said: The king has already died." Traveling all over the world, the general will stop the smoke and dust outside the Great Wall. Question: How do you take away all people and places? The teacher said: You have no faith and stay alone. Question: How do you not take away all people and places? There is another saying: "Sometimes one drink is like the King Kong King's sword. Sometimes one drink is like a lion crouching on the ground. Sometimes one drink is like a shadow grass on a pole. Sometimes one drink is not used as a drink."

3.Key Points of Studying Zen Classics Except that the above-mentioned koan, witty edge, and club drinking belong to the scope of Zen teaching methods, although it is necessary to know and thoroughly understand their functions and the conditions obtained by the parties at that time, they must not be used as Zen teaching methods. After all, in terms of purpose and purpose.If you want to truly understand Zen’s heart-to-heart method, you must pay special attention to the teaching French (that is, lectures in class), public lectures (public lectures), small participation, and evening participation (temporary discussion) in the quotations. That is a more practical Zen.But to read these books, you must first have the basic knowledge of Confucianism, Buddhism, and Taoism. Especially for Buddhism, you can't read it without knowing anything, it will definitely make you like a "mosquito bites an iron bull" There is no mouth. Example 1: Zen Master Baizhang came to the hall: "The spiritual light shines alone, it is far away from the roots and dust, and the body reveals the true and constant. It is not limited to words, and the mind and nature are untainted. It is self-fulfilling, but it is like a Buddha when it is separated from false conditions." He also said: "All words and teachings are just to cure Illness. Different diseases have different medicines. Therefore, sometimes it is said that there is a Buddha, and sometimes it is said that there is no Buddha. The truth cures the disease. If the disease is cured, all of them are lies. It is because all living beings are upside down. Because the disease is illusory, only illusory medicine can cure each other." Example two: Zen Master Dongshan came to the hall: "Is there anyone who does not repay the four kindnesses (Buddha's kindness, teacher's kindness, national kindness, and parents' kindness) and the three existences (desire, color, and colorlessness)? There is no right. He also said: If you don't understand this, He Chao's constant trouble is that he must keep his heart and mind out of touch with things, step by step without any place, and always without interruption, only when he gets the response, he must work hard, and don't be idle." In addition to the two examples of the above-mentioned French lessons, I will not mention them because there are too many materials. The monographs of the great Zen masters and the letters of the answer are all very good Zen materials. Ji Feng talks about Zen in general terms, which runs counter to it, and it must not be misleading, it is really a sin.In short, the real purpose of religion or philosophy, education, knowledge, or writings is to give others the correct goal of living and living in the world. Then he sang high. 4.Must have the quality of Zen and literature Zen is certainly a characteristic of Chinese Buddhism, but from the perspective of the entire system of Buddhism founded by Sakyamuni, its basic purpose and highest purpose is not to completely overthrow Buddhism after being integrated with Chinese culture. The main purpose of Jia Buddhism is only to produce a unique posture of Chinese culture in the way of teaching the Dharma and the words and methods to express the highest truth, and to blend and borrow the famous sayings and styles of Confucianism and Taoism.Therefore, if you study Zen, if you don’t have a comprehensive understanding of the theories of Mahayana and Mahayana Buddhism, read through the scriptures, Vinaya, and the Tripitaka, understand the great meaning of various Chinese Buddhist schools, and do not understand the methods and skills of Buddhist practice to prove Dinghui, only take the opportunity of Zen. Interestingly speaking, it is inevitable that the central purpose and Tao fruit cannot be touched, at least, it will fall into a situation where the more you go, the more you learn and the less you learn.What's more, modern Indian yoga and other techniques similar to meditation have been widely developed and spread all over the world. If you talk about Zen without actual practice experience, you may be cast aside as a deceptive lie.If you are a student who is determined to learn Zen, you should hold the tenet of "retiring from the world without seeing knowledge and not being bored", and "certain and inescapable". To gain a momentary reputation in order to learn from the world, it will be a great loss to others and to yourself.In a word, don't forget that the main purpose of Zen is to realize the wonderful mind of Nirvana, to get rid of life and death, and to be detached from the outside world. Secondly, we have to study Zen classics since the Tang and Song Dynasties. If we are not well-trained in Chinese literature, we will be like "biting iron steamed buns" as the ancient Zen masters said, and we may not be able to speak, especially from the middle Tang Dynasty to the Song, Ming, and Qing Zen studies have further formed an indissoluble bond with Chinese literature, and they are everywhere associated with poetry, words, songs, Fu, etc. If you start with pure vernacular Chinese literature, it may be extremely difficult to understand what it is. .Moreover, in terms of the development history of Chinese literature, since the Wei, Jin and Six Dynasties, Tang poetry, Song Ci, Yuan opera, Ming novels, and Qing rhyme couplets are all closely related to the Zen realm. Therefore, to fully understand the spirit of Zen, one must understand Buddhism and Chinese literature have a fairly basic cultivation.Some people also said: Huineng, the sixth patriarch of Zen, was originally an illiterate woodcutter. He didn't need to understand Buddhism and literature. Wouldn't he also become a Buddha and a patriarch by enlightening Taoism?Indeed!But before and after the Sixth Patriarch, how much Hui Neng was there?Originally, Buddhism and Zen enlightenment belong to the attainments of wisdom, intelligence and wisdom are useless, but how many people possess true wisdom?If one compares himself frequently with the Sixth Patriarch, he has already lost his modesty and is already full of arrogance, which runs counter to the tenet of Zen Buddhism.What's more, Sakyamuni said the purpose of "leaving the teachings outside the world without establishing words", but after he had spoken countless classics, he proposed this family tradition of sweeping away the obsession with words and names. He did not use words at all and established this directly. purpose, this requires special attention.In short, both Buddhism and Zen are teaching methods that adapt to the time and place. All the actions of true wisdom have their own merits. Do it down-to-earth, first seek people who are inside, then go outside, otherwise, it would be a pity to waste a lifetime of learning! Example 1 (this is the opportunity to cite the close relationship between Zen and Chinese literature): Zen Master Decheng, Huating Chuanzi, Huating, Xiuzhou, is a man of high integrity and uncompromising measure. He imprinted himself in Yaoshan, and he is a fellow of Daowu and Yunyan.Mooring away from Yaoshan, it is said that the two comrades said: "The public and others should each occupy one side and establish the purpose of Yaoshan. I am free-spirited and sparse, but I am fond of mountains and rivers, and I am happy to entertain myself. There is nothing I can do. He will know what I want in the future Where it stops, if you meet the master of Lingli (in Tang and Song Buddhism, the master who preaches Buddhist scriptures is called the master), point to one person, who may be able to carve, and will give you what you have learned in your life to repay the kindness of your ancestors." Carried to Huating, Xiuzhou , Take a small boat, live the day according to the fate, to meet the people coming and going from all directions.One day, while sitting idle on the shore of the boat, an official asked: "What is the monk's daily work?" The master erected the shuttle and said, "Will you?" , golden scales are rarely encountered." After Daowu arrived at Jingkou, he met Jiashan and went to the hall. The monk asked, "What is the Dharma body?" Shan said: "The Dharma body has no form." Said: "What is the Dharma eye?" Shan said: "The Dharma eye is flawless " Daowu couldn't help but laugh.Shan then got down from his seat, and asked me: "A certain Jia Shi came to only answer the monk's words. There must be something wrong, which made the lord laugh. I hope that the lord will not be merciful." I said: "The first-class monk was born without a teacher? "Shan said: "A certain A is very wrong, and I hope it will be broken." Wu said: "A certain A will not say anything at all, but the monk is invited to go to the Huating boat." Shan said: "How is this person?" I said: " There are no tiles on this person, no sharp cones on the bottom, if the monk goes, he must go in clothes." Shannai dispersed the crowd, dressed up and went straight to Huating.When Chuanzi saw it, he asked, "Which monastery does the Great Virtue live in?" Shan said, "The monastery doesn't exist, and it doesn't look like it." The master said, "What does it look like?" Shan said, "It's not the present method. "The teacher said: "It is very easy to learn." The mountain said: "It is beyond the reach of the eyes and ears." The teacher said: "One sentence is a catchphrase, and ten thousand kalpas are tied to the donkey's prong." In the deep pool, three inches away from the hook, why don't you speak?" Shan tried to speak, but the master scratched him and knocked him into the water, and Shan got on the boat. The master said again, "Dao! Dao!"Suddenly enlightened, Shan nodded three times.The master said: "The silk thread at the head of the pole is drawn by the king, and it does not violate the clear waves." Shan then asked: "What is the master's opinion when throwing the lun and fishing?" "Shan said: "The language is mysterious but there is no way, the tongue talks but does not talk." The master said: "When you catch the waves of the river, you will meet the golden scales." Shan is covering his ears.The teacher said: "Yes, yes." Then he asked: "If you go, you must hide where there is no trace. Don't hide where there is no trace. I have been in Yaoshan for thirty years. I only understand this matter. You have obtained it now. He Later, I will not live in the settlement of the city god, but I will go to the deep mountains, near the head of the 钅矍, to find a connection and a half, and there will be no order to cut it off." Shan Nai bid farewell, and looked back frequently, and the master called: "Gu Li!" The meaning is generally used to represent the title of the monk.) Shan Nai looked back, the master raised his head and scratched his head and said: "You will say that there is no other?" He capsized the boat and died in the water. Example two: Zen master Yuan'an in Luopu Mountain, who first joined Linji, had no chance, so he resigned from his teacher.Linji said: "Under Linji's gate, there is a carp with a red tip. It shook its head and tail and headed south. I don't know whose family's urn it was drowned in."The mountain is to repair books, so that monks can go there.The teacher sat down when he received it, but stretched out his hands again.The monk is wrong.The teacher will fight.Said: "Go back and lift up like a monk." The monk returned like a monk, and Jiashan said: "If the monk opens the book, he will come within three days! If you don't open the book, the Sri Lankan people will not be able to save you." Jiashan made people wait for the teacher. When you leave the nunnery, you will be burned.Three days later, Shiguo came out of the nunnery, and someone reported, "There is a fire in the nunnery." The teacher didn't care.Until Jiashan, instead of worshiping, he stood face to face and held hands. The mountain said: "Chickens live in the phoenix's nest. They are not of the same kind. Go out!" Kou Li, there is no old monk here." The teacher then drank, and the mountain said: "Stay! Stay! Don't be careless, the clouds and the moon are the same, the streams and mountains are different, cut off the tongues of people in the world, that is, there are no Zhou Li, fighting for teaching A tongueless person explaining the language?" The teacher lives in thinking, and the mountain is hit, so I remember it.One day, I asked Shan: "How do you feel if the Buddha and demons are not everywhere?" Shan said: "The candle is bright for thousands of miles, and the old monk is fascinated by the dark room." He asked again: "The morning sun has risen, and the night moon is not there?" Shan said: " The dragon holds the sea pearl, but the fish don't care about it." The master enlightened with these words.The mountain was about to be destroyed, and weeping said: "If you look at a stone branch, it will be destroyed!" The teacher said: "No." The mountain said: "Why?" The teacher said: "He has his own green mountain." The mountain said: "If this is the case, then my sect will not fall!" Example 3 (Zen language that enters and exits the realm of literature): The lazy Zen master has a song saying: "There is nothing to change, nothing to talk about. There is no distraction in the straight mind, and there is no need to stop other things. The past is gone, and the future is still immaterial. Sitting in nothing, why is anyone calling. Looking for work outside, he is always a fool. The food is not a grain, but the food is delivered but he knows (get on the horse and get off the middle) (pronounced like a transliteration, people in Ningshao call it (up the horse and get off the middle) rice). The world is a lot of people I don’t like being born in heaven, and I don’t love Futian. When I’m hungry, I eat, and when I’m in a group, I sleep. Fools laugh at me, but wisdom knows it. It’s not stupid, the body is like this. If you want to go, go, and live Live. Wear a piece of cloth on your body, with your feet on your mother's shoulders. Too many words, many words, the origin is wrong. If you want to save sentient beings, you have no fault and save yourself. He seeks the true Buddha, but the real Buddha is invisible. The wonderful nature and Lingtai, why do you need to be smoked and refined. The heart is a mind of innocence, and the face is full of mothers. The calamity stone can be moved, and there is no change in it. Nothing is nothing, so there is no need to read words. Cutting off the essence of people and self, it is what you like. All kinds of things Tired muscles and bones, it is better to sleep under the forest. The fist sees the sun high, and eats from the head. Use the power to work hard, and turn it into darkness. If you take it, you can’t get it. If you don’t take it, you will understand. I have a word, never worry about forgetting fate. I can’t say it, just Pass it on with your heart. There is a saying, no faults and directness. As small as a hair, there is no place for it. , The night moon is a hook. Lying under the vines and dills, a stone pillow. If you don’t face the emperor, how can you envy the princes. There is no worry about life and death, and there is no need to worry about it. Sitting with nothing to do, the grass is green when spring comes." Example 4 (Zen language played in the realm of romantic literature): Jiuxian Yuxian Zen Master said: "Green water and red peach blossoms, more than a hundred people have been swept away in the front and back of the street. Zhang San also knows me, and Li Si also knows me. If you know me, you don't know me. The bigger of the two fists, the bigger the two fists are. A big one once smashed through the void, but Mo Shuling taught him what to do. He took a Xumi pillow and lay down. The waves of the Yangtze River are the deepest, and pedestrians come here to ponder. It is also heard that Yushan is still declining, don't teach me to be more careless, take advantage of the moonlight to return, and buy expensive cinnabar to paint the moon, it is a waste of time, lying drunk under the shade of green poplars, getting up and insisting on the truth, the clay figurine repeatedly urged, don't I lost my clothes and pearls, 1626, my work is enough, 1929, I want to drink, stretch my legs and sleep for a while, when I wake up, the sky and the earth are still the same, the green trees in front of the door have no singing birds, and the garden is green The moss has fallen flowers, let’s talk about something with the east wind, it’s very clear who belongs to the spring, the mountains are cold and the water is cold in autumn, the willows are green and the flowers are red in spring, every little thing changes with everything, Jiangcun is misty and rainy, whether there is, whether it is empty or not, the fence is used to catch the northwest The wind, born in the world of Jambudvipa, loves and dislikes many people, just eat some wine, so he lay down on the street and gave birth to Saha after death, and he did not want to be reborn in the Pure Land. Why? The Western Pure Land, and there is no alcohol.". (5) The Center and Purpose of Zen Buddhism Through the previous two sub-topics of "The Relationship between Buddhism and Chinese History and Culture", and "Introduction to the Content of Buddhism", as well as the discussion of several key points of Zen this time, we can probably understand that Zen is the heart of Buddhism, and The main purpose of Buddhism is to focus on practicing and seeking proof, not just talking about theoretical thoughts.Both the original Mahayana Buddhism and the establishment of various Chinese Buddhist sects are based on the practice of meditation as the backbone of their verification. (Dharmakaya, Sambhogakaya, Incarnation), Four Wisdoms (Wisdom of Achievement, Wisdom of Wonderful Observation, Wisdom of Equality, Wisdom of Great Perfect Mirror), Six Accessibility (Tianyantong, Tianeartong, Other Hearts, Fate, Divine Foot, and Outflows) Tong), Sanming (Fate, Heavenly Eye, Oujiu), and the concepts and demonstrations of nature and emptiness dependent origination, dependent origination and emptiness, and the wonderful existence of the vacuum, and the vacuum of the wonderful existence, all start from meditation to achieve the verification of prajna wisdom, and then complete the consummation The fruit of liberation.After Zen Buddhism was introduced to China, although it evolved into a sect of Chinese cultural methods again, it only gradually evolved the teachings of Buddhism in terms of teaching methods and written language, and switched to ordinary language and the realm of common people's literature to express Its profound metaphysics, as for its center and purpose, are still inseparable from the original requirements of Buddhism.In other words, although the center of Zen is not meditation, it is still based on the method of meditation practice and verification.Although the purpose of Zen is not to focus on leaving the mundane world and escaping life and death, it is still not separated from sublimation of life and death.Although the Zen masters after the Tang and Song Dynasties also used the teaching method of cursing the Buddha and cursing the ancestors to break the religious nature of stubborn blind beliefs, and sang the famous sayings that Buddha is "gan yao pout", but he still advertised that the goal is not to become a Buddha. , just for the purpose of completing a "super-getter", or "idler with nothing to do".In fact, these functions are all to change the names of Buddhas, such as Buddha and Bodhisattva, which often contain excessive religious colors, and replace them with the most popular and clear concepts. The so-called "super-standard" and "idle people" are not easy to learn.Just imagine: Since you are an ordinary person, you have to transcend to the point of being unmatched among the ordinary people; since you are a person in life, you have to "have nothing to worry about, nothing to do with your heart" and be "empty of everything", isn't it? Can it be said that the leisurely and comfortable feeling of "nothing in reality" can be achieved overnight?If he can really reach this point, even if he is not called a Buddha, but any other false name, it doesn't matter to him, just like what Zhuangzi said, he can be called a cow or a horse, so why not?If we understand the center and purpose of Zen, we can understand what the Zen masters have said since the Tang and Song Dynasties to seek liberation after life and death!Questions they raised, such as: "How did the Patriarch come to the West?"And the role of the method of learning Zen, such as "Jianhuatou", can be understood at the same time! Now in order to further understand the evolution of the center and purpose of Zen, it is necessary to know the evolution of the history of Chinese Buddhism. At the end of the Eastern Han Dynasty, Buddhism was introduced to China. The vanguard of Buddhism is not the indoctrination of academic principles. The first prelude to the entry of Buddhism into China, first, is the performance of Indian Buddhist monks with supernatural powers that are beyond ordinary knowledge. Second, it is teaching the practice of Hinayana meditation. Method. Since these two pioneering preludes to the introduction of Buddhism correspond to the heyday of Chinese Taoist alchemists since the Qin and Han Dynasties when they invented various practice methods in the hope of sublimating their lives and entering the realm of immortals, so once they come into contact with the verification of meditation and supernatural powers in Buddhism, Naturally observe and study each other. What's more, since the Warring States period, the practice of using foreign medicines and golden elixirs has changed, and since the Han Dynasty, the cultivation direction of exercising the spirit and soul has been followed since then. The continuous input of Buddhist thoughts and academics has further enriched the theoretical foundation of meditation practice. Therefore, there are various achievements in the practice and experimentation of Buddhist eminent monks in the Wei, Jin, and Southern and Northern Dynasties. Therefore, the practice of Zen meditation in various Buddhist schools has emerged, which is similar to Tiantai Sect. It is a pity that those who study the history of Buddhism and the history of Buddhism do not dare to touch these historical facts because they do not have the real experience of Buddhism themselves, and even bite back, thinking that these are irrelevant to Buddhist theories. It is the false words that completely change the true meaning of Buddhism and the true purpose of Zen. However, why did Zen Buddhism reject meditation after the Sui and Tang Dynasties, and only focus on the insight of the method of sudden enlightenment to become a Buddha?This requires understanding the tasks advertised by the lineage of Zen Buddhism!We should know that the Zen school, known as the other teachings outside the teachings, is aimed at imparting the views of the true cultivation and realization of the Buddhist heart, and does not flaunt meditation or supernatural powers.Because meditation is a common law between Buddhism and all religions, schools of philosophy, and even ordinary people, and it is not a unique method specially created by Buddhism (the brief sequence of meditation practice has already been mentioned in the previous content of Buddhism, No longer).The realm of supernatural powers is also formed by starting from the psychological and physiological, and tempered by strict meditation methods. It is the function of exerting the instinctive effects of human beings and sentient beings to the maximum and limit. Therefore, even if you practice meditation, After attaining the realm of supernatural powers, there is still no separation from the function of mind consciousness. Since the supernatural powers of meditation are all created by the mind and can be achieved by the mind, then even if you have achieved the supernatural powers of meditation, you still cannot understand the basic function of the mind that can enable you to meditate and enable you to play the role of supernatural powers. , what does it look like?Where did it come from?Where are you going?What exactly is its body?Wouldn't that still be a confused person who doesn't know the truth of life in the universe?Therefore, the "Surangama Sutra" says that these realms are still inseparable from the disguised form of only consciousness. The "Surangama Sutra" says more clearly: "Even if you have nine times of samadhi, it is still a matter of the separation of dharma objects."Master Zhang Ziyang who practiced Zen from the Immortal Taoist in the Song Dynasty also said: "The light behind the top is still an illusion, and Yun Sheng's feet are not immortal"!But then again, if a person who really learns Buddhism and practices Zen, if he has not undergone strict meditation practice, and has not even achieved the ordinary cultivation of calm mind, he will rashly ask for it, or think that he has achieved epiphany. The way of Zen, that is either stupid or crazy, I am afraid it is still far from the way of Zen!Assuming this to be self-confident as the truth of Zen, at least as far as I am concerned, I am really the most stupid fool in the world. Decades of study and verification are all unjustly wasted.Let’s not gossip, let’s get back to business. In short, the center and purpose of Zen Buddhism have been mentioned above, and a brief explanation is given. Regarding the real way of Zen Buddhism, in summary, there are two conditions: skill and insight, just like the two wings of a bird and the body of a car. Two wheels are an indispensable fact. Now let us cite the insights of the Zen masters in the early Tang Dynasty about the practice of meditation and the enlightenment of enlightenment! Example 1 (to the general idea of ​​the original text): Zen master Jiang Baidao was born in Shijiao County, Hanzhou (Sichuan), and his surname was Ma, so he was commonly called Mazu (not Mazu in central Fujian, please don’t mistake it), or Master Ma.In Tang Kaiyuan, Xi was set in Hengyue (Hunan).At that time, Chan Master Nanyueshan Huairang, the great disciple of the great ancestor of Zen, knew that he was a master of Buddhism, so he asked him: "Dad (the respectful name for people in Buddhism), what do you want to do when you sit in meditation?"Mazu then said: Do you want to become a Buddha?Chan Master Huairang (hereinafter referred to as Master) took a brick and grinded it every day in front of the nunnery where he sat in meditation. (Note, this is the education method of Zen.) Mazu asked Master one day, what do you do by grinding bricks?The master said: Grind it into a mirror.Mazu said: How can grinding a brick make a mirror?The master said: If you can't make a mirror by grinding bricks, how can you become a Buddha by sitting in meditation?When Mazu heard this, he had a question?Just ask: how is it?The master said: like a bull driving a chariot, if the chariot doesn't work, just take a cab? (The car compares with the body) Hitting cattle is that? (Niu compares heart) Mazu was unreasonably questioned by him. (It's not that Mazu couldn't answer this question. He was just now understanding the meaning of the analogy, and turned to his own mind.) The master said again: Are you learning to sit in meditation?Or learn to be a Buddha?If you learn to sit in meditation, Zen is not about sitting or lying down.If you learn to sit in the Buddha, the Buddha does not have a fixed form, it is a method of non-dwelling, and there should be no choice.If you think that meditation is a Buddha, it is tantamount to killing the Buddha.If you cling to the fixed state of sitting still for a long time, it is the Buddha Dharma, and you really don't understand its reason. After Mazu heard this, he felt refreshed and refreshed as if drinking nectar, so he bowed to the master and asked again: So!How to use your heart?Is it in line with Wuxiang Samadhi (translated as Zhengshou)?The master said: You learn the Dharma door of the heart, the following seeds, I teach the teachings, for example, if the rain and dew fall from the sky, your karma is matched, and you should naturally see the Tao.Mazu asked again: Dao, it is not visible through form, how can one see it?The teacher said: The Dharma eye of the heart can see the way by itself, and this is the principle of the non-phase samadhi.Mazu said again: Is there success or failure?The teacher said: If one sees the Tao through the combination of formation and destruction, it is not the Tao. Let me tell you a verse! "The heart contains all kinds of things, and when you meet the lake, they all sprout, and the samadhi flowers have no form, so what can be broken and how can it be achieved?" Mazu listened to the teacher's teaching and realized it, and his mind was transcendentally liberated.From then on, he followed Master Huairang and served him for nine years, making progress day by day and thoroughly understanding the depths of Buddhism. After we talked about Master Mazu Daoyi's case of enlightenment, I believe everyone has understood the method of Zen, the key to whether or not meditation is needed!But don't forget that the Zen culture of the Tang Dynasty in China was developed by Master Ma. He is an epoch-making figure and cannot be compared in general.But don’t forget that before he realized it, he had done a long period of hard work in meditation, and he was able to accept a few words from Master Nanyue Huairang, and he suddenly realized it. However, after he realized it, he continued to serve others. In the nine years of mastering, only by exercising the enlightened Dao fruit at any time can we thoroughly understand the mystery.我们自问其才其德，有过马大师的吗？岂可妄说言下顿悟的禅，便是如此这般的容易吗？总之，学问德业，必须在于操持行履之际，笃实履践，尤其学禅宗，更是如此，决非轻掉骄狂，便可妄求易得，希望我们这一代的青年，要深深懂得天下凡事，决不是用躁率轻忽的心情可以做到的。 Example two: 牛头山法融禅师，年十九，学通经史，寻阅《大般若经》，晓透真空。忽一日叹曰："儒家世典，非究竟法，般若真观，出世舟航。"遂隐茅山，投师落发。后入牛头山幽栖寺北岩之石室，有百鸟衔花之异。唐贞观中，禅宗四祖道信大师，遥观气象，知彼山有异人，乃躬自寻访。问寺僧："此间有道人否？"（注意，他问出家的和尚，问此地有修道的人吗？这等于俗话说的，指着和尚骂秃败一样的无理。因为出家人，当然是为了修道才出家的吗！由此可见禅宗的大师们。是如何的方正不阿，所以才处处遭世所忌。）曰："出家儿那个不是道人？"四祖曰："啊！那个是道人？"僧无对。别增曰："此去山中十里许，有一懒融，见人不起，亦不合掌，莫是道人么？"祖遂入山，见师端坐自若，曾无所顾。祖问曰："在此作什么？"师曰："观心。"祖曰："观是何人？心是何物。"师无对，便起作礼曰："大德高栖何所？"一祖曰："贫道不决所止，或东或西。"师曰："还识道信禅师否？"祖曰："何以问他？"师曰："响德滋久，冀一礼偈。"祖曰："道信禅师，贫道是也。"师曰："因何降此？"祖曰："特来相访，莫更有宴息之处否。"师指后百曰："别有小庵。"遂引祖至庵所，绕庵惟见虎狼之类，祖乃举两手作怖势。师曰："犹有者个在？"祖曰："者个是什么？"师无语。少选。祖却于师宴坐石上书一佛字，师睹之竦然。祖曰："犹有者个在？"师未晓，乃稽首请说真要。祖曰："夫百千法门，同归方寸，河沙妙德，总在心源。一切戒门、定门、慧门，神通变化，悉自具足。不离汝心。一切烦恼业障，本来空寂。一切因果，皆如梦幻。无三界可出，无菩提可求，人与非人，性相平等，大道虚旷，绝思绝虑，如是之法，汝今已得，更无阙少，与佛何殊，更无别法。汝但任心自在，莫作现行，亦莫澄心，莫起贪嗔，莫怀愁虑，荡荡无碍，任意纵横，不作诸善，不作诸恶，行住坐卧，触目遇缘，总是佛之妙用，快乐无忧，故名为佛。"师曰："心既具足，何者是佛？何者是心？"祖曰："非心不问佛，问佛非不心。"师曰："既不许作现行，于境起时。心如何对治。"祖曰："境缘无好丑，好丑起于心，心若不强名，妄情从何起，妄情既不起，真心任遍知，汝但随心自在，无复对治，即名常住法身，无有变异，吾受璨大师顿教法门，今付于汝，汝今谛受吾言，只住此山，向后当有五人达者，绍汝元化。"住后，法席之盛拟黄梅。唐永徽中，徒众乏粮，师往丹阳缘化，去山八十里，躬负一石八斗，朝往暮还，供僧三百，二时不厥。三年，邑宰萧元善请于建初寺，讲《大般苦经》，听者云集。 由以上所提出牛头山法融禅师悟道机缘的举例，就可明了禅宗所谓明心见性，关于见地的重要。当法融禅师独自居住牛头山修习禅定的时候，已经得到忘去机心，忘去物我的境界，所以才有百鸟衔花的异事。这就如列子所说，海上有一个人，天天与一群鸥鸟做朋友，因为他没有机心，没有戕害生物的观念，已经忘机到了不知有鸟，更不知鸟是鸟，我是我的程度，所以天天与群鸥相押。后来有人看了这种情形，叫他顺便抓几个鸥鸟回来，他听了这话，动了机心，便准备去抓鸥鸟，结果呢！鸟儿一看到他，便先飞了。由此可知法融禅师的禅定修养，不但已达忘机忘我的境界，而且还具有慈爱物命的功德，与深厚的禅定工夫了！所以四祖道信大师说他一切皆已具备，只欠一悟而已。可是在他悟道以后，反而孜孜为人，为了一般从学的群众，亲自到山下去化缘，背米来给大家吃，再也不会有百鸟衔花，或者来个鬼神与他护法送米了！这个道理，这个关键，便是沉迷在玄秘之学的人，最好研究的考题，我们暂时不为他下注解。其次，当回祖道信大师与他到了后山，看见一群虎狼，四祖便举起手来，有恐怖的表情，因此法融禅师便起了怀疑，问他：你是悟道的人，还一有这个恐怖虎狼的心理存在吗？四祖当下就反问他：你说，这个会起恐怖的是什么？如果法融若答他说是心。心在哪里？它又是什么形状？它又从哪里来？哪里去？死后还存在吗？未生以前又如何？一定还有连串的问题提出，追问下去。可是法融禅师没有下文，四祖也便不说什么了！于是四祖要抓机会，要造个机缘来对他施以教育，所以便在法融平常打坐的大石上，先写了一个佛字，自己便一屁股坐下来，这种举动，在一个虔诚信仰的佛教徒，而为此出家入山学佛的法融看来，实在是大逆不敬的大事，所以他便悚然动心，非常怀疑这个自称为禅宗四祖的道信大师。四祖早已料到他有此一举，所以便问他说：你还有这个悚然动容，崇拜偶像的观念，而不知真佛何在的心理吗？这也就是四祖借用机会教育，使他明白你以前问我的，"还有这个恐怖心吗？"与我现在问你的，"还有这个悚然的心理吗？"都是此心作用的变相，乃至喜、怒、哀，乐、及种种心理生理的变相，统统都是此心的作用；你如不明白这个心性本源的体相，那你所学的都是心外驰求，毫无是处，只是随物理环境而转变的心的假相作用而已。因此法融知道自己错了，便请教法要，所以才引出四祖一段长篇大论的大道理，明白告诉他修行心地的法要。（原文已如上述，恕我不必多作注解，只要细心去读，自然就会明白，多说，反如画蛇添足了。）可是后来四祖仍然叫法融禅师住山静修，经过长期的锻炼，他才以超然物外的心情，下山为世人而实行其教化的工作，他再也不是懒融了，而且是那样的辛劳勤苦，完全为了别人而活着。由此可知，我们现代的青年，生当国家世界多难的时代，如想负起齐家、治国、平天下的责任，没有高度的修养，以出世的胸襟，做人世的事业，就当然会被现实所困，流于胸襟狭隘，私欲烦恼丛生的陷阱了！对不起你们，我不是负责说教，只是讲到这里，说顺了嘴，顺便提醒大家的注意吧了！ Example three: 福州长庆慧棱禅师，往来雪峰、玄沙（两位禅宗大师）二十年间，坐破七个蒲团，不明此事，一日卷帘，忽然大悟，乃有颂曰："也大差，也大差，卷起帘来看天下，有人问我解何宗，抬起拂子劈口打。"峰举谓玄沙曰："此子彻去也。"沙曰："未可，此是意识著述，更须勘过始得。"至晚，众僧上来问讯，峰谓师曰："备头陀未肯汝在，汝实有正悟，对众举来。"师又颂曰："万象之中独露身，唯人自肯乃方亲。昔时谬向选中觅，今日看来火里冰。"峰乃顾沙曰："不可更是意识著述？" 例四： 福州灵云志勤禅师。本州长溪人二初在沩山，因见桃花悟道，有偈曰："三十年来寻剑客，几回落叶又抽枝。自从一见桃花后，直至如今更不疑。"伪山览偈，洁其所悟，与之符契。沩曰：从缘悟达，永无退失，善自护持。 由于以上第三、第四两个举例，可见禅宗的悟道，是注重禅定的修证工夫，与见道的见地并重的，长庆慧棱禅师在二十年间，坐破七个蒲团，还不明白此事，悟道以后，又经过雪峰、玄沙两位大师的严勘，才得稳当。现在学禅的人，还没有坐破一张草席，便说已悟，恐怕难有这样便宜吧！又如灵云禅师的见桃花而悟道，看来非常轻松有趣，而且是富于文学的境界，但你千万不要忘记他的自述所说"三十年来寻剑客"的辛苦工夫啊！如果认为古人一见桃花梅花，便轻易地悟了道，大家在生命的过程中，见过多少次的好花，又怎么不悟呢，倘使谈者，解释为灵云一见到桃花，就悟到生机活泼泼的道理，这样便算是禅，那你见到了吃饭，更有生机活泼泼的作用，应该悟道早已多时了；牛顿看见苹果落地，发现震动世界的科学定律，试想古往今来，多少人天天吃苹果，并无新的发现，只有变粪的成分，便可由此而知看桃花而悟道，并非诸公的境界吧！ 此外经常有人提到禅宗的见山不是山，见水不是水，与见山见水的公案，不妨在此再加一番讨论。这个公案，系出于宋代，吉州（江西）青山惟政禅师的上堂法语，他说："老僧三十年前，未参禅时，见山是山，见水是水。乃至后来，亲见知识（佛家称明师日善知识），有个人处，见山不是山，见水不是水。而今得个体歇处，见山只是山，见水只是水。大众！者三般见解，是同是别，有人缁素，（代表黑白分明）得出，许汝亲见老僧。"因为禅宗有了这段公案的流传，所以后世学样与现在国内外谈样的人，便拿它做为参禅的把柄，有人说这就代表了禅宗的三关之说；也有人说，必须做到见山不是山，见水不是水的工夫以后，再翻一个身，仍然达到见山是山，见水是水、便是大彻大悟的境界。其实，这些所说，毕竟还是影响之谈，似是而非的见解，第一须要明了这是惟政样师一个人用功的经验谈，至于惟政禅师本人，究竟是否已经大彻大悟，你先不能凭空架造，就代他作主观的确定，他第一阶段所说的见山是山，见水是水，当然代表了所有的人们，在未学禅道以前，都是如此，看山河大地，物理世界的种种人物环境，历历分明，并不须要加以解释。第二阶段所说的见山不是山，见水不是水，那倒是百分之百，的的确确是真实用过禅定工夫的境界；如果是一个真正用过禅定工夫，而且方法与修证程序，以及身心内外的操持行履，丝毫不错，久而久之，便会使身心气质，大起变化；于是两眼神光充足，神凝气聚，目前亲眼所看到山河大地等等的物质世界，自然而然的都像在开眼作白日梦一样，犹如一片浮光掠影，觉得这个物理世界的一切，都是梦幻般存在，并不真实，看人也好像只是一个机械的作用一样。不管学禅或修道的人，许多人到了如此地步，便认为是真道，实际这种境界，与道毫不相干，这是因为身心在静定的工夫中久了，心力与生理的本能，消耗减少了，精力充沛了，致使头脑神经系统起了类似充电的变化，于是看去面前的万物景象，犹如恍恍惚惚，并无实质的感觉。例如一个大病以后虚弱的身体，或者将死之际，视力涣散的情形相似（当然啰！我举例所说的病情与死亡前的现象，并非就是代表修习禅定的人见山见水不是山水的境界，只是相似的比方，一是因病因死而有，一是因精神与生命活力充沛而生，并非完全一样）。但是你不要忘记，这种现象，只是生理器官的感觉不同，能够使你生起这种感觉知觉的，还是你的意识思谁的作用，如果你认为见山不是山，见水不是水，便是参禅修道的好景象，那还马马虎虎可以，倘使认为这个便是道，那你还不如吃一粒LSD的幻想药，或者吃不过量的安眠药，岂不也有相同之妙吗？你能说这便是道吗？现在国内外许多参排与谈禅的人，每每提到这事，所以不能不加以说明，以免误人歧途，平白地陷害了一个有用之身。至于推政禅师第三阶段见山还是山，见水还是水的一说，当然是表示他已进一步的禅境，所以他自己说得个休歇之处；倘使单凭这几句话，就算是大彻大悟，那你不如放心去睡一大觉，起来一看，山还是山，水还是水，岂不更来得直截了当而痛快吗？所以读禅宗的典籍与公案，实在不太容易，千万不要被断章取义蒙混过去，必须要亲自求证一番，方知究竟，如果我们把这一段专指用工夫的公案补充完善，那便需要引用一句唐代南泉禅师的话："有人看目前一株花，如梦中相似"，才可以接近禅宗末后撒手的工夫，总之，这一则公案，还是只对禅宗工夫方面而言，并不完全关于悟道的见地。 1.禅的目的与淫妇 禅宗的宗旨，正如释迦牟尼自在灵山会上，拈花示众所说："我有正法眼藏，涅槃妙心，实相无相，微妙法门，不立文字，教外别传"云云，因此而知它在中国佛教中，本来便是秉承释迦不立文字、教外别传的主旨所成的宗派，它与所有佛教各宗传承佛学的作法，显然是有不同的特点。如要研究禅宗，首先须得了解释迦一生说法四十九年，他的教法究竟是什么？从大处而言，我们都知道他遗教的经典，综合起来，有三藏（经、律、论）十二部（一切经分为十二种类之后，据《智度论》卷三十三所说：一、契经。二、重颁。三、讽诵。四、因缘。五、本事。六、本生。七、阿毗达摩，此译未曾有，或无比法。八、譬喻。九、论议。十、自说。十一、方广。十二、授记。此十二部中契经与重颁及讽颂三者，为经文上之体裁。余九部从其经文所载之别事而立名。）然而无论它是大乘或小乘的所有教法，只在方法上和程度上，略有授受的深浅不同而已，而它所要求达到解脱与涅槃的果位和目的，并无二致，换言之：涅槃果然也有大小乘的差别，大乘的无余涅槃，和小乘的有余涅槃在最高求证的见地上，和理论的极则上，显然是有程度深浅的不同，然而它趣向涅槃的目的，都是一致的。涅槃，是佛学的专有名称，它是代表宇宙万有与众生生命的身心总体，在它万机未动之初，身（生理）心（心理意识状态）一念不生的原始寂默情状中，它是寂然不动，超越形而上的体段，所以佛学为了形容它的绝对待、无形相、无扰动、无境界的境界，另行命名它是寂灭的情况；为了引申涅槃寂灭的功能，并非空寂如万物死亡的断灭，所以又说它是圆明清净的大觉。它以无相状之相，是其实相，所以它是超越思想意识，不是言语、文字、理论可以尽其极致的微妙法门，这是佛学全部教法中的一只正眼，也是所有佛教学理包藏的真正目的。那么，要求证得涅槃的人门方法，在人而言人，除了即从这个现成的身心着手以外，并无其他的妙法。而以这个身心的根本功能来说，生理和心理意识所有的作用，都是涅槃妙心的功能，古今中外，所有宗教、哲学、科学所要追求宇宙人生最后最高的目的；也就是要求证到这个。我们姑且借用哲学的名词来说，它就是宇宙万有和人生性命的形而上的本体，无论从那个立场，那个角度，命名它为佛、为天、为主、为上帝、为神、为道、为物、为心，以及加以种种的形容，取予种种的名称，无非是指这个。它穿上了宗教的外衣，便变成神化；它套上哲学的形相，便变为理念；它登上科学的宝座，便成为功能，但是无论如何去说明它，解释它，毕竟还不是这个的真正面目，因为只要一落言语文字的作用中，它便在意识思想的范围里打转，而意识思想所发生言语文字的知识作用，它的本身就是互相对待，交互变化所形成，并非绝对不变的真实。释迦在灵山会上，拈花示众，所有大众，都默然不语，不识他的宗旨所在，只有迦叶尊者，破颜微笑，释迦便说我有这个法门，"正法眼藏，涅槃妙心，实相无相，微妙法门，不立文字，教外别传，付与摩诃迦叶"，这就成为禅宗开始教外别传的公案了。实际上，教是理，教外别传是"即此理，即此事"，也便是"事理双融"直截了当的果实。花开花落，无非涅槃妙心，天机自在活泼泼的妙用，拈花者是谁？花是谁？能拈者是什么？所抬者是花？非花？是花在微笑？是迦叶在微笑？微笑者是谁？谁在微笑？迦叶在笑花的微笑？或是笑释迦拈花在多此一举？或者花在微笑释迦多此一拈？迦叶多此一笑？或为全是？或为全非？或为此中无是无非，花便是花？拈花便是拈花？微笑便是微笑？此中大有"鸯飞于天，鱼跃于渊"的气象？或为"瞻彼淇澳、箓竹猗猗"的境界？大有问题，或毫无问题，真是一番绝妙的作略与课题，然而它是那样的轻松，这样的平实。 由释迦的一拈花，迦叶的微笑开始，把释迦过去所有说法传心庄严肃穆的压力，一扫而空。犹如使人行遍千山万水，去找一个归宿，经历苍茫无涯的途程，最后到了"山重水复疑无路"之处，忽然冲破一层薄如轻纱的迷雾