In Buddhism, only the words and deeds of the Buddha Shakyamuni can be called "sutras", and the words and deeds of a sect patriarch are also called "sutras", and Huineng is the only one. Baolin Temple was renamed Zhongxing Temple, rebuilt by Shaozhou Thorn History, and the former residence of Huineng Xinzhou was the National Grace Temple. In the second year of Xuanzong of the Tang Dynasty (713), Huineng died in his hometown of Xinzhou Guoen Temple at the age of 76. The true body of the six ancestors moved back to Caoxi and was enshrined in the Lingzhao Tower. After Huineng's death, he became famous. Tang Xianzong posthumously praised Huineng as the "Dajian Zen Master", Song Taizong added it as the "Dajian Vacuum Zen Master", Renzong added it as the "Dajian Vacuum Pujue Zen Master", and finally Shenzong added it as the "Dajian Vacuum Pujue Yuanming Zen Master". ”

Huineng has gradually become a well-known grandmaster in history from an illiterate woodcutter. He made a major reform of traditional Buddhism, cultivating the seeds of Zen under Bodhidharma into towering trees and turning them into forests.

Liu Zongyuan's "The Sixth Ancestor of Cao Xi Bestows the Great Jian Zen Master Tablet" is the eleventh year of Yuanhe (816), and he is in Liuzhou at this time. The inscription is divided into two parts, the first part is the preface, describing the origin of the inscription, and the latter part is the praise, introducing the achievements of the Dajian Zen master.

In the preface of the previous part, it is said that after the Lingnan Festival made Ma Zong to the sixth ancestor of the Buddha in the jurisdiction without the title, he presented a fold to the imperial court, and Xianzong issued an edict called Dajian Zen Master, and the tower of the true body of Anda Jian Zen Master was the tower of Lingzhao. On October 13, the 10th year of Yuanhe, after the emperor's edict arrived in the capital, the Lingnan Festival made Ma Zong organize people from all walks of life to gather in Nanhua Temple to announce, only to see tens of thousands of people all over the mountains and fields to attend the meeting, especially his students thousands of people were particularly enthusiastic, just like the resurrection of Zen Master Dajian, or just passed away. The author lamented that although Buddhism said it relatively late, "pushing away from the source, it is in line with the so-called born and quiet". Emperor Wu of Liang once consulted Bodhidharma about promising things, and was ridiculed by Bodhidharma. Bodhidharma hid in the Shaolin Temple of Songshan and passed his doctrine "six to Dajian". Then specifically introduced how Dajian was taught by the five ancestors of Hongren, and only after 16 years of seclusion did he go out of the mountain to preach the Fa. "Its way is to do nothing, to be empty, and to be vast and unruly. It teaches people to be good at the beginning, and good at the end. Tang Zhongzong once sent envoys to invite him into the palace, but he failed to make the trip, so he "took his words as his heart technique" as his motto for cultivation. The teachings of Zen Master Dajian have now spread all over the world, and everyone believes that the origin of Zen Buddhism is in Caoxi. It has been one hundred and six years since the death of Zen Master Dajian, and he has finally received the title of the current emperor. The last level of the preface made a narrative introduction to Mr. Ma, the envoy of the Lingnan Festival, and said at the same time, "Zhaolie Dajian is as good as the public." The old man of his disciples, Yi Shi Yuxia, made a speech", specially appointed personnel to come to Liu Zongyuan to ask for the inscription.

The latter part of the praise is written in the style of pun, which is basically four words and two sentences in one line. Starting from Bodhidharma's "Buddha's heart", it directly refers to Dajian, "six inheritances, Dajian is coming". Dajian preached the Dharma in Caoxi, "Born with good nature, and possessed in things." The wilderness is all kinds of fun. The more chaotic the thoughts become, the more misguided the senses of the bandits. From the teacher's internal learning, the salty is obtained from the element. Not rooted in roots, not seedlings. The middle one is integrated with the outside, and there is a pure Kongzhao. The subtlety of the Dajian Zen Master's method is that it advocates that human nature is inherently good, which is in line with the Confucian Mencius's "Theory of Sexual Goodness". The second is to seek the Buddha in the "inner learning", in order to achieve enlightenment, do not need to pay attention to the process of "rooting" and "seedling", as long as the heart and the outside world can be integrated, you can clearly enter the realm of Zen. Tang Zhongzong was very appreciative of the Dajian Zen Master at that time, and specially invited him to the imperial court to teach the Fa, but he was not invited. Now one hundred and six years later, because of the Lingnan Jiedu envoy Fufeng Gong's letter, it has been approved by today's son, and the Dajian Zen Master's enshrinement shines on the southern land, and also promotes the new rise of the Dajian Zen Master's method.

After the failure of Yongzhen's reform, Liu Zongyuan conducted in-depth and painful speculation on what he had done before in Yongzhou. "Integrating Confucianism and Interpretation, Xuanxuan Purifying Doubts and Stagnation" ("Sending Wen Chang to the Venerable Master to Ascend Wutai and Wander the River Shuo Preface") is the crystallization of his thoughts formed through repeated tempering. Mr. Zhang Shizhao commented on the similarities and differences between Han Yu and Liu Zongyuan, focusing on "Han is high in the name of the Buddha", "although Liu respects Confucianism, he does not rank miscellaneous families", and then uses Liu Zongyuan's Caoxi inscription as evidence, "If you have your own creatures, you will be aggressive and steal each other, lose their true nature, and return to the beginning; Confucius has no great position, he did not hold the world with the rest of his words, but Yang, Mo, Huang, and Lao Yi are miscellaneous, and his art is divided, and I Futu said that it came out later, pushed away and returned to the source, and the so-called born and quiet people". He also pointed out that "the so-called people who are born and are quiet are 'born and quiet, and the nature of heaven is also'", the language version of the Book of Rites. After the death of Confucius, Yang, Mo, Huang, and Lao split their techniques and Futu inherited them, the process of the development of this doctrine must be the same, and all religions will return to their roots and return to Confucianism" ("Liu Wen Instructions").

Liu Yuxi (772-842) was one year older than Liu Zongyuan, and Liu Zongyuan was a jinshi in the same year, and the fate of the two was almost the same, but Liu Yuxi lived more than twenty years longer than Liu Zongyuan. According to the preface of Liu Yuxi's "The Second Tablet of the Six Ancestors of Caoxi Dajian Zen Master", "Ma Gong respects his matter, and respectfully begins to hang down, so he consults Wenxiong in Liuzhou, now Liuzhou Thorn History, Hedong Liujun as the front monument." Three years later, a monk Daolin led his disciples from Cao Xi to come, and said: 'I am willing to set up a second monument, and the scholar will also'. Liu Wen called Liu Zongyuan "Wenxiong", and he wrote it three years after Liu Wen, which should have been written in 819. However, although Liu Wen's statement that "Dajian died for six years in one hundred years" and Liu Wen's statement that "one hundred and six years in the past" are consistent, there is a problem of superimposing and counting the number of years that needs to be screened. Huineng died in the second year of Tang Xuanzong's congenital life, which was the year of Gui Chou, and was extended for one hundred and six years, which should be the thirteenth year of Yuanhe, and Liu Wen's frontispiece "A certain month and day in the eleventh year of Yuanhe, the edict posthumously praised the sixth ancestor of Cao Xi, and said 'Dajian'", Liu Wen's writing was also in the eleventh year of Yuanhe, where the eleventh year and the thirteenth year are obviously two years apart. According to the "Chronology of Chinese History", the second year of the first year of Tang Xuanzong was the first year of Kaiyuan, and the second year of the first year was hidden. Kao Li Longji ascended the throne for the first time, and shot a set of combination punches one after another. When Zhongzong died in the fourth year of Jinglong (710), Li Longji and his aunt Princess Taiping jointly launched a coup d'état, killed Empress Wei, and forced the Wen King Li Chongmao to abdicate the throne. In August of the first year of Yanhe (712), Ruizong passed on the crown prince and retired as the emperor. Longji ascended the throne and changed the Yuan to Xuanzong. In the second year of Xiantian (713), Xuanzong preemptively gave Princess Taiping death, punished the rest of the party, and changed the Yuan Kaiyuan. The second year of the first year of the first year and the first year of Kaiyuan essentially overlapped in the same year. Then it was also because of Tang Xuanzong, the Anshi Rebellion caused a great chaos in the world, Tianbao fled Chang'an in the fifteenth year, Ma Wei mutinied, Xuanzong entered Shu, the crown prince Li Heng Lingzhou ascended the throne as Suzong by himself, and the "Chronology" only had the first year of Zhide and the fifteenth year of hidden Tianbao, and this year also had two overlapping era names. Press, because the era of Xuanzong of the Tang Dynasty overlapped twice, Liu Zongyuan and Liu Yuxi took the eleventh year of Yuanhe as the time node for the imperial court to be awarded the title of the imperial court one hundred and six years after the death of Dajian Zen Master, rather than the thirteenth year of Yuanhe.

Liu Wen's preface also said the origin and inheritance of the Dajian Zen Master, the inscription in addition to the Dajian Zen Master's Zen theory "one word of enlightenment" to carry forward, but also described the Dajian Zen Master "five masters inherited, awarded the treasure." Banquet sitting in Cao Xi, the world name of the Southern Sect", released the difference between the Zen theory of the south and the north, "There is emptiness, and each goes its own domain." I set up the truth and uncover the southern country. Cultivate without cultivation, gain without gain", the positioning of the inscription writing of Dajian Zen Master is also very accurate.

Interestingly, Su Shi hundreds of years later had this comment: "Liu Zihou moved south and began to study Buddhism." The monuments of "Cao Xi" and "Nanyue" are wonderful ancient and modern. And there is no stone carving in Nanhua today. According to Mr. Zhang Shizhao, "Zizhan once wrote this monument for Nanhua, and Yuan Shuangqiu (Chang) said in his diary: Wang Majie wrote "Six Ancestors Can Zen Master Tablet" use the facts, round and without a trace, and the ability of the extremely pun text, but Liu Zihou's "Dajian Tower Ming", the righteousness is everywhere, it seems to win the king's work, and it is appropriate for Dongpo to be the book Dan without resignation. "Again," the envoy came to resign: Liao Note said: Dongpo is in Shaozhou, and he wrote this monument for Nanhua, and Nanhua asked to write "Liu Mengde Monument", but he insisted on not allowing it, and it was in line with Yuan's diary. It is said here that Su Shi spoke highly of Liu Zihou's "Cao Xi" and other inscriptions, and went to Nanhua Temple but did not see the inscription, so he wrote the inscription of Liu Zihou, but refused to write Liu Mengde's inscription. This may be due to his special preference for Yanagi Hou. Because, Han Yu commemorated Liu Zongyuan's "Liuzhou Luochi Temple Tablet", which was later written by Su Shi and strangled on the stone. Yongzhou people copied it in Liuzi Temple, and became the "three unique monuments" of Liu Zongyuan's deeds, Han Yu's articles, and Su Shi's calligraphy. Later, the people of Liuzhou rebuilt the Luochi Temple, and copied the "Three Unique Monuments" from Yongzhou to the past, which became a good story.

After Liu Yuxi wrote "The Second Tablet of the Six Ancestors of Caoxi Dajian Zen Master", he also wrote a "Buddha Clothes Inscription", which eulogized the Buddha's clothes and did not pass them on. Its introduction is concise, "I wrote the second stele of Cao Xi for Seng Lin, and I thought about the purpose of arguing that the six ancestors did not pass on their clothes, and made the Buddha's clothes inscribed." When the Fifth Patriarch Hongren passed the mantle to the Sixth Patriarch Huineng, he knew that it had aroused the jealousy of Shenxiu and other disciples, and there would be a mantle dispute between the monks. Therefore, when he preached the Dharma to the Sixth Patriarch Huineng, he said: Master Xi Dharma, when he first came to this land, people did not believe it, so he passed on this clothes, thinking that it was a body of faith, and it was passed down from generation to generation: the law is transmitted from the heart to the heart, and it is self-understanding and self-understanding. Since ancient times, the Buddha has only passed on the body, and the teacher has paid the heart secretly; Clothes are disputes, stop you and don't pass it on. If this garment is preached, your life will be like a hanging thread, and you must go quickly, lest people harm you. After the Sixth Patriarch Hui Neng received the Fa, he followed the teachings of Master Hongren, and when he passed the Fa to his disciples, he only passed on the Heart Method, and no longer passed on the mantle, so as to avoid the trouble of competing for the mantle.