OK, yesterday we made a general summary of the origins of the Six Patriarchs

From the northern family - Fanyang Lu, the fourteenth grandson of Lu Zhi

The only name that has a milk name, a common name, and a name that has been released after becoming a monk are all the same for life.

The last descendant of the Golden Thread Sangha Pear Cloth before the birth of Maitreya Buddha

Today, we are going to share the magical experience of the Sixth Patriarch Huineng, and the day after tomorrow we will begin to share the formal teachings of the Dharma.

There are two versions of the Huineng method:

Version 1:

Huineng lost his father when he was three years old, and later moved to the South China Sea with his mother. The old mother was an orphan, with no property or labor, and her life was very poor. When Huineng was a little older, he went to the market to sell firewood and live as an adoptive mother.

In various versions of the "Altar Sutra", the Sixth Ancestor Hui Neng has these few words when telling his life experience:

This body is unfortunate, his father died early, and his mother is lonely, and she moved to the South China Sea, where she was poor and poor, and sold firewood in the market.

Based on this passage, some people conclude that Hui Neng, who was only 3 years old, left Xialu Village with his mother and moved to the South China Sea after his father's death. Now the question is: why did Huineng's mother and son move? What exactly is the South China Sea that Huineng is talking about? For the first question, no answer was found in the literature. As for the second question, which is exactly what the so-called "South China Sea" is, there are different opinions, and there are roughly the following theories:

(1) Nanhai, now Foshan, Guangdong;

(2) Nanhai, the name of the county, later changed to a county, that is, Nanhai, Guangdong; (3) Nanhai, the name of the county, is located in Guangzhou, so Nanhai is now Guangzhou;

(4) During the Sui and Tang dynasties, Xinzhou belonged to Nanhai County, and they were Nanhai people in the county;

(5) During the Sui and Tang dynasties, Huaiji and Sihui belonged to Nanhai County, and "moving to Nanhai" was to move to Sihui, so the six ancestors were hidden in the Huaihui area after receiving Fanan;

(6) NSW has never been subordinate to the South China Sea, and the fact that "moving to the South China Sea" is a historical error.

I will not comment on the merits of the above opinions. The author believes that it was not necessary or possible for the six grandmothers and sons to leave NSW and "move to the South China Sea" in the living environment at that time, for the following reasons:

(1) Fahai's "Brief Preface to the Dharma Treasure Altar of the Six Patriarchs" and "The Origin of the Six Patriarchs", the inscriptions written by Wang Wei, Liu Zongyuan, and Liu Yuxi for the Six Patriarchs, Zanning's "Huineng Biography", and various editions of the county chronicles and other documents have no record of the six grandmothers and sons moving to the South China Sea.

(2) The place where the six ancestors sold firewood in the city and heard the "Diamond Sutra" and became enlightened - Jintai Temple is located in Xinzhou City, which is near the People's Hospital of Xinxing County, and the place where Huineng said goodbye to his mother when he went north to Huangmei from Xinzhou is in Xinzhou Village, and there are former residences of six ancestors in Longshan, Xinzhou. There seems to be no disagreement among these scholars. However, in the literature about Guangzhou, Foshan and Nanhai, there are no traces of the six ancestors Huineng picking wood and selling firewood and the living of the six grandmothers and sons. If the six grandmothers and children really moved to Guangzhou or Nanhai, Foshan, this phenomenon cannot be explained.

(3) Looking at the historical evolution of the administrative region, Xinzhou was subordinated to Xiang County after the unification of Lingnan in Qin, Hepu County in the Han Dynasty, Cangwu County in the Three Kingdoms period, Xinning County and Xinning County in the Sui Dynasty, and Lingnan Road and Guangnan East Road from Tang to Song Dynasty.

(4) Under the conditions at that time, it was inconceivable and incomprehensible for the six grandmothers and children to leave the familiar circle of life and move to a strange environment 150 kilometers away where they were unfamiliar, without relatives and friends, and without support.

So, how to explain the "South China Sea" that "moved to the South China Sea"? The author believes that the "South China Sea" referred to here may refer to the whole of Guangdong, at least the areas under the jurisdiction of Guangzhou Prefecture and Zhaoqing Prefecture, and not limited to Nanhai County. Song Zanning's "The Biography of Huineng" cloud: "Shi Huineng, surnamed Lu, is also an emerging person in the South China Sea." Liu Zongyuan said in "The Sixth Ancestor of Caoxi Gave Dajian Zen Master Tablet" that after the six ancestors received the mantle of the five ancestors, "they were hidden in the South China Sea, and no one knew about it". "Jingde Chuan Lantern Record" Volume 5 records that Huineng's father Lu Xingyao left the eunuch in Xinzhou in the South China Sea, and then occupied Yan. NSW is placed within the South China Sea region. In addition to calling Guangdong "South China Sea", there are also called "Linghai", such as Zhang Qu, the envoy of Guangdong in the early Qing Dynasty, in his book "Hearing and Seeing Records in Eastern Guangdong": "The land of Guangdong, in the past, people tasted both Linghai and Hai. In the early Qing Dynasty, the remaining monks of Guangdong and Shang Han Ke were exiled to Shenyang, and there was a poem in "Huai Lingnan" that "I don't know that after the turmoil in the Linghai Sea, if one still exists, one dies." Therefore, it was common for the ancients to use the word "sea" as another name for Guangdong. If this understanding can be established, then the "Nanhai" of "moving to the South China Sea" mentioned by the six ancestors has nothing to do with the historical Nanhai County governing Guangzhou and today's Foshan Nanhai, but refers to the immigrants from other places of the six grandparents, and "the father died early and the old mother was left behind" and constituted "this body is unfortunate", that is, to say; My father died early, I was orphaned and widowed, and I was an immigrant who migrated to Nanhai (Guangdong) from other places, so I was very unlucky.

According to the above analysis, if it is necessary to confirm that the place where the six ancestors left Xialu Village after they were 3 years old and moved to, it can only be Longshan, which is one kilometer away from Xialu Village, because only Longshan has the former residence of the six ancestors Huineng, and only the six ancestors Huineng have the move of giving up their houses as temples. This is one of them. Second, only when the six ancestors lived in Xinxing Longshan did they conform to the living environment of collecting wood and selling firewood, which was consistent with Wang Wei's description of "the smell of the couple who cultivated mulberry" and "walked in the land of barbarians" ("The Tablet of the Six Ancestors of the Zen Master").

According to the Dunhuang book "Altar Sutra", one day, Huineng went to the market to sell firewood as usual, and after helping a guest who bought firewood to send firewood to the inn, he was about to leave, when he suddenly heard a guest reciting Buddhist scriptures. "As soon as Huineng smelled it, his heart was clear", so he asked the guest what scripture he read? The guest told him that it was the Diamond Sutra. And he asked where the guests were from? How do I get it? The guest told him to come from Dongshan Temple in Huangmei County, Qizhou (now northwest of Huangmei County, Hubei), where there were five ancestors of Zen Buddhism, Hongren, who were teaching Buddhism, and the five ancestors advised the public, "But if you hold a volume of the Diamond Sutra, you will be able to see the nature and become a Buddha." When Huineng heard this, he felt that "the karma is fateful", so he immediately resigned and went to Huangmei to worship Master Hongren. Other "Altar Sutras" also record that before Huineng resigned, "a guest took ten taels of silver and Huineng, and ordered the old mother's food and clothing", and after arranging the life of the old mother, Huineng went to Huangmei to worship the five ancestors. And in the second volume of the "Ancestral Hall Collection", it is more clearly mentioned that Huineng wanted to go to Huangmei, but he was worried that his mother was at home alone, so the guest who bought firewood gave Huineng silver and encouraged him to go. This person's surname is An Ming Daocheng, and the silver given to Huineng is "one hundred taels" instead of ten taels: "At that time, Daocheng persuaded Huineng to go to Huangmei Mountain to worship the five ancestors. Huineng reported to the clouds: 'There is an old mother, the family is lacking, how to abandon the mother, no one to provide for it. He then gave Huineng a hundred taels of silver to fill the old mother's food and clothing, and then ordered Huineng to go and worship the five ancestors. Huineng received the money, paid the old mother, and resigned from his mother. Such a record obviously highlights Huineng's filial piety to his mother. According to the records of the "Altar Sutra", after Huineng left home, he went directly to Huangmei, Hubei to see Hongren. In addition to the Dunhuang version, each version of the "Altar Sutra" also clearly states that Huineng arrived at Huangmei after about twenty or thirty days of trekking. The Dunhuang version of the Altar Sutra is the earliest surviving information about Huineng's life and deeds, which was written around 780. It is generally considered to be relatively close to historical facts.

Version 2:

However, the Biography of Master Cao Xi (written around 781 AD), which was about the same time as the Dunhuang version of the Tanjing, has two different accounts of Huineng's experience of leaving home and going to Huangmei, which are also worthy of our attention. The first is not to mention that Hui Neng heard the "Diamond Sutra" and asked for the Dharma, and the second is that Hui Neng had already come into contact with the "Nirvana Sutra" before going to see Hongnin. It is recorded as follows:

In the same year, the master marched to Caoxi and became brothers with Liu Zhiluo, a villager of the village. There is a slight aunt, a monk with a mountain stream temple, and the name is endless. The Nirvana Sutra is often recited. The master is a day and a little force, and the night is to listen to the scriptures, to the brightest, to explain the meaning of the scriptures for the endless Tibetan nuns. The nun will read the scriptures, and the master said: "I can't read words." He said, "How can we explain the meaning of being illiterate?" The master said, "The principle of Buddha nature is not about words. If you can understand it, why don't you know how to read now?" When everyone heard this, they all sighed and said: "The opinion is like this, there is no organic self-realization, it is beyond the reach of people, and it can be a monk and live in this treasure temple." "The master lived in this monastery for three years.

Later, I heard that there was a Zen master in the west grottoes of Lechang County, so he went to learn to sit in meditation. The master has never studied books, but he has not searched for scriptures. From time to time, there is a Zen master Huiji, reciting the "Toutuo Sutra". When the master heard the scriptures, he sighed and said, "The scriptures mean this, why am I sitting empty today?" …… Zen Master Huiji said that the master said: "Jiucheng Qizhou Huangmei Mountain Ninja Zen Master opened the Zen door, you can go to him to study." "On the third day of the first month of the master's year, he sent Shaozhou to Dongshan to find the master of forbearance.

That is to say, before meeting Hongren, Huineng had already had an experience of studying Buddhism, and initially formed his own Buddhist thoughts, and after realizing the uselessness of "empty sitting", he went to find the fifth ancestor Hongren Master under the guidance of Huiji Zen Master.

Although there are many fallacies in "The Biography of Master Cao Xi", some records are still very valuable for reference. As far as Huineng's experience before meeting Hongnin, although the "illiterate" Huineng had a certain talent in Buddhism, judging from his views on Buddha-nature when he first met Hongnin, as well as the verses he wrote after eight months of stepping on the Buddha's mind, it is not so much that he had never been in contact with Buddhism in the past, but that he had already had the experience of studying Buddhism, especially the Nirvana Sutra. Therefore, the record of "Farewell Biography" seems to be more in line with the logic of the development of the characters' thoughts than the "Altar Sutra", and perhaps closer to the truth, so it is more credible. Because of this, the "Jingde Chuan Lantern Record" and the "Song Dynasty Monk's Biography" both adopted the "Farewell Biography" statement, but recorded that Hui Neng's encounter with Liu Zhiluo and the "Nirvana Sutra" for the endless Tibetan nun were recorded as occurring in the same year as worshipping Hongren. Later, the "Altar Sutra" adapted by Qi Song and Zong Bao also adopted this part of the content, but they all moved the time to after Huineng Huangmei returned to Cao Xi. As for the difference between the emphasis on the Nirvana Sutra and the Diamond Sutra in the Tantra, we believe that this reflects the difference in the degree of importance or emphasis on the two ideological tendencies of Prajna and Buddha-nature contained in Huineng's thoughts, and this difference may have something to do with the competition between Huineng's disciples for orthodoxy.

From a logical point of view, Senior Brother Dajue believes that the following inferences are closer to the truth.

After the death of their father Lu Xingyao, → Huineng mother and son left Xialu Village and settled in Longshan, where they made a living by chopping wood

→ listened to the guests who bought firewood in Jintai Temple reciting the chapters and verses of the Diamond Sutra and had an understanding, and asked for the Dharma, and was funded by An Daocheng, and said goodbye to his mother.

→ Huineng first traveled north to Caoxi in Shaozhou, and married Liu Zhiluo

→ and Liu Zhiluo's aunt Endless Tibetan Bhikshuni explained the Nirvana Sutra

Under the promotion of → endless Tibetan bhikshunis, based on the Baoling Monastery, he practiced for three years, and these three years made the incense of the Baoling Monastery very prosperous

→ later sought a more definitive method, and continued to go north, first went to the West Grottoes of Lechang County Zhiyuan Zen Master to learn zazen

→ felt that it was meaningless to sit and went to Huangmei Mountain to find Master Hongren

→ Master Hongren went south under the mantle of Master Hongren, and was shaved by Master Yinzong at the Faxing Temple (i.e., Guangxiao Temple) and received full ordination

→ at the request of Wei Xuan, the supreme magistrate of Shaozhou, he finally used Baolin Temple (i.e., Nanhua Temple) as a base to promote the Zen method of enlightenment.

Huineng's mother, Li Meiying, met Huineng's father Lu Xingju at the age of 22, married Lu Xingju at the age of 34, and was born at the age of 40 in Xialu Village, Liuzu Town, Xinxing County.

So when Huineng set out to seek the Fa, he was 20 years old, which means that his mother Li Meiying was already 60 years old, and if she left her old mother at this age in Longshan, would her mother agree?

Here we will first talk about a local legend in New South China - the Mother Stone

"Don't Mother Stone" comes from the local folklore of Xinzhou: Hui Neng sold firewood in Jintai Temple and learned the scriptures and enlightenment, and decided to go north to Huangmei to seek the law, but his mother and uncle persuaded him to no avail, so there was a problem, such as Hui Neng could worship the big stone in front of the village, let him go. Huineng immediately knelt down, just in time for thunder and lightning, and the stone was split with a thunderclap. Seeing this, his mother and others felt that the will of heaven was difficult to disobey, so they had to agree to Huineng to go north to seek the law. Therefore, people called this stone "Besmushi Stone", and it is still stored in the village Besmu's pavilion and has become a tourist attraction.

The "other mother stone" is a folk legend, so it is not seen in the various versions of the "Altar Sutra" and the Zen lamp history barnyard books, only in the Fang Zhi literature, such as Qianlong's "Xinxing County Chronicles" volume 16 "Mountains and Rivers" has "other mother stone" clouds:

Farewell mother stone, in Renfeng Dulang Village, eight miles away from the city. When the six ancestors sought the law, the mother sent here as a farewell, hence the name. When the Tang Dynasty built the temple, it was called Yongning Temple next to it.

"Zhaoqing Mansion Chronicles" also clouds: "Yongning Temple is next to the south village of the county. According to legend, it is the place where the six grandmothers quit their mothers. There is a resignation stone next to it. ”

According to Fang Zhi, there is no storyline of folklore, only that the Sixth Patriarch Mother sent him to seek the Dharma and distinguish between them. If what is recorded is true, then the matter of "farewell mother" is indisputable. However, the author feels that the "farewell mother" raises a question that seems undoubted but doubtful: that is, when Huineng left Xinzhou and went north to Huangmei to seek the law, was his mother alive or dead?

There is no doubt that Huineng's mother was still alive when he left Xinzhou and went north, based on:

1. After Huineng became enlightened by selling firewood in Jintai Temple, he received funding from An Daocheng, so he went home to settle his mother before leaving his mother and going north. Zong Baoben "Altar Sutra" cloud:

Huineng heard that there was a fate in the industry, and he was a guest, and he took ten taels of silver and Huineng to fill the old mother's food and clothing. Teach to Huangmei to visit the five ancestors.

The "Ancestral Hall Collection" is more detailed:

Hui Neng heard that there is a fate in the industry. At that time, Daocheng persuaded Hui Neng to go to Huangmei Mountain to worship the five ancestors, and Hui Neng reported to the clouds: "There is an old mother's family lacking, how to abandon the mother and no one to provide for it?" His sincerity and Hui Neng silver one hundred taels to fill the old mother's food and clothing, so that Hui Neng went to worship the five ancestors. Huineng received the silver to arrange for the old mother, so he resigned from his mother.

2. The former "Xinxing County Chronicle" interprets the "Farewell Mother Stone" article and says: "When the six ancestors sought the law, the mother was sent here to say goodbye, hence the name." ”

What is doubtful is that Huineng's mother may have been dead when he left Xinzhou to go north. The reasons are:

1. Huineng is a person who attaches great importance to filial piety, when he left home and went north, his mother should be 60 years old, and Huineng father died when he was 3 years old, orphans and widows depend on each other, relying on firewood to make a living, the family is quite poor, just like Song Zanning's "Huineng Biography" cloud: "The father is lost, the mother is widowed, the family is also empty, and there is no property." In the face of the old mother who is old and can not support herself, Huineng will not bear to abandon it, so when An Daocheng persuaded him to go north to Huangmei to seek the law, he said bluntly: "Because there is an old mother's family lacking, how can you abandon your mother and have no one to provide for it?" Although An Daocheng subsidized him with silver taels (some say ten taels, some say one hundred), how long he can maintain his mother's livelihood, Hui Neng should have considered.

Here Senior Brother Dajue did an investigation:

During the Sui and Tang dynasties, the price of gold and silver was exchanged for one tael of gold for three taels of silver, and the silver at that time did not participate in the market circulation, and there was no record of exchanging copper coins, so we could only convert it according to one tael of silver and one thousand copper coins. One or two gold and three taels of silver, it is three thousand Wen Kaiyuan Tongbao Although I know that I must be able to feed, but I still need to corroborate, so I specially checked the price at that time, in the Zhenguan period, Doumi Wuwen, Zhenguan fifteen years is said to be only two money, Xuanzong was in the heyday of the Tang Dynasty, Luoyang (a world-class city) a bucket of rice cost about 13 to 20 Wen, and the white flour was 37 Wen, which was eaten. A horse of raw silk worn is 370 Wen (a horse in the Tang Dynasty is unknown, some say 10 zhang, some say 4 zhang), cheesecloth gets 440 Wen, a pair of cotton shoes is 37 Wen, fine shoes are 100 Wen, and the high-grade silk fabric purple ripe cotton silk worn by officials above the third grade is 2640 Wen. If you want to farm, a fine health cow (high bull) is 4200 Wen, and the inferior 3200 Wen.

A family of five people, each person eats 500 catties of rice or noodles every year, according to the amount of food, a family consumes 2,500 catties of grain a year, which is equivalent to 19 stone of grain, and costs 20 taels of silver. One person makes one set of clothes, using 3 meters of cloth, and each person makes four sets of clothes per year, which is calculated according to the average wealthy family. A family of five consumes two pieces of cloth every year, 30 catties of cotton, cotton is very cheap, and half a tael of silver is spent in total, and a total of 4 taels of silver is counted as 5 taels. Counting other expenses, the annual expenditure is 25 taels of silver.

And Huineng's mother is only one person, in fact, 10 taels of silver is enough for her to live on her own for 5-8 years without any problems.

2. After Huineng took over the mantle in Huangmei, he followed the instructions of the five ancestors to "stop when he meets and hide when he meets", and returned to Lingnan in the year of going north or at the beginning of the following year, and lived in hiding in the area of Huaiji Sihui for fifteen or sixteen years. In the past ten years, Huineng seems to have no concern for his mother, because the literature about Huineng, except for the "Dharma Treasure Record" that Huineng is "afraid of people's knowledge, often hidden in the mountains and forests, or in Xinzhou, or in Shaozhou, seventeen years in the vulgar, and do not say the law" (this seems to be inaccurate, because Huineng is mainly in the Huaihui area after fleeing south), there is no record that Huineng has had contact with his hometown during this period, although Huaiji and Sihui are not far from Xinzhou (is it that the sixth ancestor Huineng really sees through the red dust, the six roots are pure, and even the family affection is not disregarded?). It seems not, because in the thoughts of the six ancestors, the consciousness of repaying kindness and reverence for filial piety is extremely strong, and until his later years, he will return to his hometown to build Bao'en Temple and Bao'en Tower. Taking a step back, if the six ancestors really saw through the red dust, but the Mahayana Buddhism is about being kind and generous, and purifying all sentient beings, so that even the old mother will not ignore it. If this is the case, then the Six Patriarchs would not be the standard-bearers and leaders of the Chinese Buddhist Revolution). If it is said that this life of seclusion in the mountains and forests and the company of hunters is still "afraid of human knowledge", and he does not dare to return to his hometown to show his face in order to avoid being chased by others, then when he came to the Faxu Temple in Guangzhou to reveal the identity of the six ancestors and the ancestral mantle to the world with the debate of the wind flag, and was highly embraced by the good believers, it should be no problem for him to return to his hometown to visit his mother, but the six ancestors did not return to Xinzhou until their later years to "return to their roots". From the age of 24 to the age of 76 back in Xinzhou to die, half a century has not set foot at home, if his old mother is really alive or died during this period, it is incredible.

The inferences of Senior Brother Dajue's family responsibilities for Huineng are as follows:

Before → was 20 years old, Huineng had been chopping wood for a living and supporting his mother with filial piety

When → Huineng said goodbye to his mother, he prepared enough silver taels for his mother's life, estimated to be 10 taels, enough for his mother to live for 5-8 years.

→ three years in Baoling Temple, because it is not far from Longshan in Xinzhou, he must have also gone home to visit his old mother

→ have lived in hiding in Huaiji Sihui for five years, he must have secretly seen his mother, after all, he was very close

On the eighth day of July in 713 A.D., → A.D., the six ancestors Huineng returned to Longshan Guoen Temple from Shaozhou Baolin Temple, returned to the roots, buried their parents at the head of Longshan, and built a pagoda to commemorate forever.

Huineng came to Huangmei and saw the five ancestors Hongren for the first time, and there was the following famous question and answer between the two that was widely circulated in the Zen sect:

Monk Hongren asked Huineng: "Who are you, come to this mountain to worship me?" What do you ask of me today? Huineng replied: "The disciple is a native of Lingnan, a common man in Xinzhou, who has come from afar to worship the monk, not to ask for anything else, but to be a Buddha." ”

The master then scolded Hui Neng and said: "You are a Lingnan person, and you are a fang, if you are worthy of being a Buddha? ”

Huineng replied: "There is a north and a south for people, and there is no north and south for Buddha nature." ”

Presumably, this answer directly gave Master Hongren a head start, and it also left a deep impression.

After that, Huineng was arranged to work with the people in the mill room, and he broke firewood and stepped on the mill for more than eight months. Although the person is small and weak, he does his best, does not avoid hardship, and never complains. It is said that in order to step on the mill, he "thought that he was light, but tied a big stone to his waist, and fell into a heavy order, so he damaged his waist and feet"

Ruthless people probably do things the same way.

At that time, there were as many as 1,000 disciples who studied the Fa with Hongnin. One day, in order to select the disciples of the Dharma, Hongren specially gathered all the disciples and said to them: "The life and death of the world is a big matter, and you and other people will make offerings all day long, only seeking blessings, not from the sea of life and death." If you are confused, how can you ask for blessings? Thou shalt return to thy own chamber and see thyself, and those who are wise shall take the knowledge of thy nature, and each shall make a side for me. Present to see you, if you understand the general idea, pay you the law, for six generations. Hurry!" Hongren asked everyone to hurry back and think about it, and those who have wisdom can express their opinions by "taking the knowledge of their own nature" as a first verse. If anyone can comprehend the general idea of Buddhism, he will teach him the clothing method that has been passed down from generation to generation by the ancestors, so that he can inherit the six ancestors of Zen Buddhism.

After everyone returned to the room, they talked and said, we don't have to be sincere, Shenxiu is now a professor in the temple, he must inherit the master's Dharma seat, become the sixth ancestor, and after he obtains the Fa, we just follow him to learn Buddhism, why bother God today? After everyone talked about this, they all dispelled the idea of doing something and rested in peace.

Shenxiu (606-706), known to everyone as the Theravada, was a very talented monk. On this day, when he came out of Hongnin's place, he heard everyone's discussions, and thought to himself: Everyone is not doing anything, because I am a professor. I really should have submitted it, otherwise how would the Five Patriarchs know the depth of my heart? He thought for a long time and hesitated again and again before he wrote the first verse:

The body is a Bodhi tree, and the heart is like a mirror;

Always try diligently, don't let there be dust.

After Shenxiu wrote the verses on the wall in the middle of the south corridor of the Buddha hall at the third watch in the middle of the night, he went back to his room with a nervous mood without letting anyone know.

Early the next morning, Hongren came to the south corridor. Originally, he invited the painter Lu Zhen to come today, and he wanted to paint on the wall of the south corridor the Buddhist paintings made according to the "Ranga Sutra" and the bloodline map of the five ancestors of Zen Buddhism to teach the cloth, so that they can be passed on to future generations. After seeing the wall wall, he said to Lu Zhen that there was no need to draw pictures. The Diamond Sutra says, "All appearances are false." "It is better to leave this verse, let the charming chant, and practice according to it, so as to avoid falling into the three evil paths. After saying that, Hongren gathered the disciples and ordered them to burn incense and salute and recite this verse. Subsequently, Hongren asked in the hall of Shenxiu: You made this part, right? Shenxiu replied, "I did it." I don't dare to ask for the position of the six patriarchs, I just hope that the monks will be merciful and see if I have a little wisdom and can understand the general meaning of the Dharma. Hongren said to him, "According to your opinion in this poem, you have only come to the door, and you have not been able to enter, because you have not been able to see your own true nature. "Ordinary people practice according to this, that is, they will not fall; If you make this view, if you seek the supreme bodhi, you will not be able to attain it. "You go back and think about it again, and make another one for me, "If you enter the door and see your own nature, you should pay for your clothes." After Shenxiu went back, he thought hard for a few days, but he couldn't do it.

Two days later, a boy passed by the house and recited a verse written by Shenxiu. As soon as Huineng heard it, he knew that he had not seen his true nature. When he learned what had happened from the boy, he said to the boy, "I have been here for more than eight months, and I have never been to the front hall." Can you take me to the south corridor for a while, and I also want to pray before the verse and recite this verse for liberation. The boy led Hui Neng to the verse. After Huineng's service, because he was illiterate, he asked someone to read it on his behalf. At that time, it happened that Zhang Riyong was present in Jiangzhou, so he helped read it aloud. As soon as Huineng heard it, he immediately understood the general idea, and immediately made another side, and asked Zhang Riyong to write it on the wall on his behalf. He said:

Bodhi has no tree, and the mirror is not a platform;

The Buddha nature is always pure, and where there is dust.

Don't be an adjutant to the state assassin history. At the beginning of the Tang Dynasty, the county was changed to a different car, because of its higher status, when it went out on patrol, it was not in the same car as the assassin history, and it was not in a car, so it was named.

We should not ignore this detail, which means that the people who wrote this piece are all four-grade officials. It's such a coincidence.

→ the place where Hui Neng heard the Diamond Sutra and had an epiphany - Jintai Temple

→ the first person to fund Huineng-An Daocheng

→ person who writes for Hui Neng don't drive Zhang Riyong (Zen Buddhism)

→ shaving master, Master Yin Zong