Besides, after Zhang Cambodia finished explaining the "Sutra of the Altar of the Six Ancestors" on the stage, he stood up, bowed to the audience before the stage, and said elegantly: "The Sutra of the Altar of the Six Patriarchs has been fully spoken. Thank you! ”

After Zhang Cambodia finished speaking, Ruju's eyes inspected the audience. But seeing that the crowd under the stage surrounded the lobby, he stood there without the slightest intention of leaving.

Seeing this, Zhang Cambodia was greatly moved, what he didn't expect was that the "Sutra of the Six Ancestors Altar" could also have such a great attraction to ordinary people! Zen is so broad and profound!

Zhang Cambodia was full of tears, bowed to the audience again, and looked at the public, moving, "Everyone, good knowledge: if you have any questions, please bring it up, as long as the old man knows, I will try my best to answer." It seems that at this time, Zhang Cambodia was still intoxicated in the "Six Ancestors Altar Sutra", and naturally used the title in the altar scripture.

As soon as Zhang Cambodia's words fell, I saw a person in the audience raise his hand and said loudly: "Sir, I just listened to your recitation and interpretation of the "Six Ancestors Altar Sutra" of the Six Patriarchs. But if you dare to ask you a question, I don't know if it's okay? ”

Zhang Cambodia looked at the man and recognized it at a glance. It turned out that this person was none other than the good friend of the Sixth Ancestor Hui Neng when he met under the lychee tree planted by the Sixth Ancestor Hui Neng.

Zhang Cambodia looked at Wen Zai and said loudly: "Didn't you say that you had something to do and left last day?" Why is it back again! ”

Wen Tsai looked at the stage and said loudly: "I just finished my errand, on the way home, I saw that the adults in the village and outside the village were coming here, and when I inquired, I learned that someone was talking about the "Six Ancestors Altar Sutra" in the Six Ancestors Huineng Memorial Hall, so I went and returned. When I came in, it turned out that you were old, but unfortunately it was too late. ”

Zhang Cambodia: "Then what did you want to ask just now?" ”

Seeing Zhang Khan Zhi so enthusiastic, Corporal Lixian said movingly: "I want to ask, what Zen Zen advocated by my childhood friend Sixth Ancestor Huineng?" ”

Although Zhang Cambodia is knowledgeable and knowledgeable, Wen Tsai's question is really difficult to answer, and he is speechless for a while. But Zhang Cambodia is Zhang Cambodia, after all, he was born from the heavenly Wenqu star, and has the talent to pass through the heavens and latitudes, with his recitation and interpretation of the "Six Ancestors Altar Sutra" just now, between raising his hands and drinking water, he has a clear understanding of the questions raised by Wen Zai.

So, I saw Zhang Cambodia sit back on the stage and began to lecture on the Zen Zen advocated by the six ancestors Huineng-

The Zen of Zen Buddhism and the Zen of the six paramitas are the same thing, and they are two separate things; It can be said to be the same thing as the Zen of the Four Meditations and the Eight Meditations, but it is different.

As we all know, there are four maxims in Zen Buddhism, which are called "Don't pass on outside the teaching, don't set up words, point directly to people's hearts, and become a Buddha by seeing nature." ”

Since it is "not to be transmitted outside the church, and not to establish a written language", and language should also be swept away, then why should it be spoken? Because without the help of words and writing, it is very difficult to enter Zen, and you cannot enter it. Therefore, the Sixth Patriarch Master has an explanation in the "Altar Sutra" that the so-called non-establishment of words does not mean that there is no use of words.

The Sixth Patriarch said: "The straight road does not stand words, that is, this does not stand two words, it is also words." Therefore, those who do not set up words are not attached to words, but they cannot leave words, and they still have to use language and words as the finger of the moon, "because the finger sees the moon, the moon dies and the finger", this is the function of language.

First, let me talk about the origins of Zen. Of course, this issue can only be discussed simply, and cannot be expanded. If we want to expand on it, I can't explain the origin of Zen for a few days and nights. At the same time, it is a more academic approach like that, which is not suitable for an occasion like ours.

Regarding the origin of Zen, I would like to explain it in two points: one in India and the other in China. As you know, in India, the origin of Zen is that when the Buddha reached Nirvana in his old age, one day he would show flowers to the public at the Lingshan Meeting, and millions of people did not know what his intention was. At this moment, only Venerable Kasa was smiling.

At this time, the Buddha said, "I have the Dharma Eye, the Nirvana Mind, the Reality without Appearance, the Subtle Method, I don't set up words, I don't teach outside the teachings, and I give instructions to the Mahakalpa." "This is the origin of what Zen Buddhism calls Zen.

Of course, the intention of this public case is only to put forward the fact that Zen is "not to be transmitted outside the teaching, not to set up words, to point directly to the hearts of the people, and to become a Buddha by seeing nature", and it cannot be viewed from the perspective of our current history and research. Whether there is such a thing or not, whether it is history or legend, has nothing to do with Zen. Because what Zen wants to explain is neither history nor legends, and even history cannot explain Zen. Therefore, the public case of the Buddha throwing flowers to show the public at the Lingshan meeting is the origin of Zen in India. His Holiness Mahakalsa was the first ancestor of Western Heavenly Zen and was passed down to the twenty-eighth ancestor of Bodhidharma.

Bodhidharma came to China to preach the Dharma, he was not only the twenty-eighth ancestor of the Western Heavens, but also the first ancestor of China, and his transmission of the Dharma went through many ups and downs. When Master Bodhidharma came to China, it was a period when the doctrine of Chinese Buddhism was prevalent, and the scale of the doctrine was basically there. In such an environment, it is quite difficult for Master Bodhidharma to come to China to preach the Zen method of "not teaching outside the teachings and not establishing words". When Patriarch Bodhidharma arrived in Nanjing, he had a Q&A with Emperor Wu of Liang, but they could not understand each other tacitly. So he had no choice but to say goodbye to Jinling and follow the route to Chang'an to Songshan, Henan. There, facing the wall for nine years, waiting for someone to come. From the simple fact that nine years have been facing the wall, you can imagine the difficulty of promoting the Zen method at that time. After nine years, only one of the two ancestors of Shenguang went to Songshan to rely on the Dharma Zen Master and seek peace of mind. Shenguang was later called Hui Ke, and Bodhidharma changed his name. Everyone is familiar with this public case, so I won't take up too much time to talk about it.

Hui Ke received the peace of mind method from Bodhidharma, which was the beginning of Chinese Zen Buddhism, and it took more than 200 years to spread to the six ancestors Huineng. Before the six ancestors, one person passed on one person, and the so-called six generations passed on the lamp, and these six generations were basically passed on alone. Why a single pass? It's not that I don't want to spread more, but it's hard to find people. Among them, from the second ancestor to the third ancestor and the fourth ancestor, there are very few people who believe in it.

The fourth ancestor is the Taoist master of Huangmei Shuangfeng Mountain. Recently, the Zhengjue Zen Temple, the dojo of the four patriarchs of Daoxin Zen Master, has been fully revived after more than four years under the auspices of the old monk Benhuan. It's a very nice place, it's a place where people come out. It was only from the beginning of the Four Patriarchs that a dojo was opened and a base for teaching the Dharma was established, and according to the literature, the Four Patriarchs were "open to the Zen Gate and widely received the disciples". That is to say, when Zen Buddhism reached the Four Ancestors, it really opened up the situation gradually.

Starting from the Four Patriarchs, not only did he open up the situation by teaching the Fa, but in terms of living resources, he also found another way, cultivating and feeding himself, and supporting himself by himself, so that he could truly get out of the predicament of teaching the Fa. It can be seen from this that the vast number of believers' resources at that time were under the control of the teachers who propagated the teachings, and the method of transmitting the heart was not accepted by many people at that time. Without the resources of the believers, life must be very difficult. What if begging for food doesn't work in China, and there are no resources for believers? In the mountains, you can only cultivate and feed yourself. The dojo of the four ancestors claims to have 1,500 people, who open their own fields, grow their own food, and make their own living. Since then, the four ancestors have passed on the five ancestors, and the five ancestors have passed on the six ancestors, which really made Zen Buddhism blossom in China. The origin of Chinese Zen Buddhism is roughly like this: Bodhidharma Patriarch started its beginning, the second ancestor and the third ancestor inherited its thread, and the fourth ancestor, the fifth ancestor and the sixth ancestor officially created a scale. After the Six Patriarchs, Zen Buddhism was widely developed, during which it went through more than 200 years of arduous teaching. The origins of Zen Buddhism in China are roughly like this.