In addition, Zhang Cambodia ended his all-day interpretation of the "Sutra of the Six Patriarchs" with a poem that was very popular in the north, and the audience was fascinated, forgetting the time, forgetting the hunger, and completely entering the broad and profound realm of Zen Buddhism......

Zhang Cambodia gave a speech all day, and when he stopped, he felt dry lips and hungry. He was about to ask Du Wei to come and prepare dinner for the public, but he didn't want Du Wei to come to the stage, whispered a few words to him, and then walked to the center of the stage and said loudly: "Fathers and fellow villagers! Hello! I'm Du Wei, do you remember me? ”

As soon as Du Wei's voice fell, the audience cheered thunderously, and the public said in unison: Remember! Hello Mr. Du!

"Hello fathers and fellow villagers! Everyone listened to the "Six Ancestors Altar Sutra" all day, presumably now also hungry, just now I instructed the cook to prepare the meal, after dinner, let's ask Mr. to continue to talk, okay? ”

Volkswagen: "Good! Thank you, Mr. Du! Thank you, sir! ”

After dinner and a short rest, Zhang Cambodia answered the questions raised by the audience with great interest——

When it comes to the question of "self-cultivation and self-realization", this is the basic principle of Huineng meditation. The "Sutra of the Altar of the Six Patriarchs" points out that "good knowledge, self-purification, self-cultivation, self-cultivation and self-cultivation of the Dharma body, self-practice of Buddhism, self-cultivation of the Buddha's path." "Huineng's self-realization and self-cultivation are first and foremost based on relying on oneself and not on others.

The Sutra of the Altar of the Six Patriarchs also points out that "if the self-enlightened person does not fake the knowledge of external goodness, and if he takes the knowledge of seeking goodness from outside and hopes to be liberated, there is no use", and Huineng does not exclude the "guiding role" of "external good knowledge" on the basis of self-realization and self-cultivation.

The "Sutra of the Altar of the Six Patriarchs" also pointed out that "the heart contains the love seed, the law rain is the flower, the self-realization of the flower love seed, and the Bodhi fruit is self-contained." Huineng's self-realization and self-cultivation illustrate his assertion of self-reliance and reveal the principle that external causes work through internal causes.

Where is the Buddha, what exactly is the Buddha? Huineng believes that through self-enlightenment, you can become a Buddha through "enlightenment", and that there is a Buddha in people's hearts, and that people's own Buddhas are the real Buddhas, and the so-called Buddhahood is actually "clear mind", so Chinese Zen emphasizes that self-nature is a Buddha.

Zen Buddhism pioneered an intuitive way of thinking through meditation that directs oneself to one's mind and becomes a Buddha, or a dialectic of intuition.

Among them, the main ones are Bodhidharma's theory of intuitive truth; the intuitive way of "thinking the heart" and "guarding the heart" of the Daoxin and Hongren Dongshan methods; The Buddha dust of the divine show looks at the net and says; Huineng's sudden nature said, etc. Among them, Huineng's theory of sudden nature is the most representative. Hui Neng takes the nature of all beings as the direct object of his intuition, and "does not set up words, but points directly to people's hearts" is the characteristic of his intuitive thinking of "seeing the nature at once".

Huineng clearly takes "nature is Buddha" as the theoretical starting point of "enlightenment and Buddhahood". He said: "The nature is the Buddha nature, and there is no other Buddha without the nature", "When you know the fool and the wise man, there is no difference in the Buddha nature, only because of the difference in delusion, so there is wisdom and foolishness." ”

The characteristic of Huineng's Buddha-nature theory is that it regards Buddha-nature as the only characteristic of human beings, and transfers the path to Buddhahood through "seeking from the heart" to the realization of one's own "nature". The "Sutra of the Altar of the Six Patriarchs" is also the embodiment of Huineng's own cultivation of understanding and inspiration.

The central idea of the Sutra of the Altar of the Six Patriarchs is the theory of Buddha nature of "seeing nature to become a Buddha", or "the mind is a Buddha", and the practice concept of "enlightenment and seeing nature". The so-called "only preaching the law of sexuality, born to break the evil sect". Sexuality refers to the inherent possibility of Buddhahood for all living beings. That is, "Bodhi's self-nature is originally pure, but with this mind, he becomes a Buddha directly" and "Although people have north and south, Buddha nature has no north and south". This idea is in line with the Nirvana Sutra's statement that "all living beings have Buddha nature".

The Sutra of the Altar of the Six Patriarchs also advocates the idea of the Pure Land of Idealism. It is believed that "the East man-made sin Buddha survives in the West, and the West man-made sin Buddha survives in what country?" Whoever is not stupid about his own nature, who does not know the Pure Land in his body, wishes for the east and the west, and understands people everywhere." He also said: "The heart is not good, and the West is not far away; If you have an unkind heart, it is difficult to recite the Buddha and pass away. Huineng opposes leaving the world to talk about Buddhism, advocating that "Buddhism is in the world, not leaving the world, and leaving the world to find Bodhi is just like seeking the horns of a rabbit." He pointed out: "If you want to practice, you can get it at home, not at the temple." can do it at home, such as the kindness of the Oriental heart; If you don't cultivate in the temple, you will be evil in the hearts of Westerners."

Master Huineng said: "The public, the world's own body (referring to the human body, Buddhism believes that it is composed of the four elements of earth, water, fire, and wind). It is a city with gates, and the eyes, ears, nose, and tongue are also gates, which are the five gates on the outside, and there is a gate on the inside, which is the meaning. The heart is the land, the nature is the king, the king dwells in the land of the heart, the nature is in the king, and the king is gone without the nature. When the nature is there, the body and spirit exist, and when the nature is gone, the body and spirit are destroyed. Buddhahood arises in nature, don't look outside the body. If your nature is confused, then you are a layman, if you are enlightened by your own nature, then you are a Buddha, if you are compassionate, then you are Guanyin Bodhisattva, if you are kind and generous, then you are the Bodhisattva of the Great Trend, if your heart is pure, you are Shakyamuni Buddha, and if you are fair and upright, you are Amitabha. If you care about the interests of people and me, you will come out of Mount Meru, and if you have evil thoughts, the sea will be surging, if you have troubles, you will have turbulent waves, if you have poisonous intentions, you will have evil dragons and hurt your body, and if you are full of vain views, you will come out with ghosts and gods, and if you chase fame and fortune, you will have fish and turtles running rampant, greed and anger will be hell, and ignorance and obsession will be animals. Virtuous knowledge, always practice the ten virtues, and heaven will come at hand; Remove the interests of people and me, and Mount Meru will fall immediately; When the evil thoughts are removed, the surging sea dries up immediately; When the troubles are gone, the waves cease; The poisonous mind is forgotten, and the fish, turtle and dragon that make trouble will be extinct. When you realize the Buddha-nature from your own mind and approach it, you will radiate the wisdom of your own nature. This kind of light shines on the six gates to the outside and purifies the six heavens, and destroys the six desires and the heavens. When one's own nature is illuminated inwards by the light, the three poisons of greed, hatred, and ignorance are immediately removed, and the sins of going to hell are also eliminated in an instant. To achieve such a state of inner and outer light, there is no difference from the Western Pure Land. If you don't practice like this, how can you reach the Western Elysium? ”

Master Huineng also said, "Good knowledge, if you really want to practice, you can practice at home, and you don't necessarily have to be a monk to come to the temple. Being able to practice at home is like the Oriental people who are kind; Not practicing in a temple is like a Westerner's heart is evil. As long as the bottom of your heart is pure, you have already reached the Western Pure Land in your own nature. ”

At that time, someone asked, "How do you practice at home?" I hope you will teach me more. The master said, "I will recite to you a verse from the Ode to the Void, as long as you follow the practice it says, it will be like being with me." If you don't practice in this way, even if you shave your hair and leave home, what good will it do to the Buddha's path!

"Ode to the Absence of Phases" says: Why keep the precepts with a peaceful heart? What is the use of practicing meditation? Kindness is filial piety to parents, and righteousness is compassion for each other. Let the humble and harmonious, and endure the evil. If you can drill wood to make fire, the silt will give birth to red lotus. The bitter mouth is good medicine, and the bad ear is the good word. Reform will give birth to wisdom, and protect the short-hearted non-virtuous. Daily use is often beneficial, and enlightenment is not due to money. Bodhi only seeks from the heart, why bother to seek the mystery from the outside? I heard that according to this practice, heaven is only in the present.