595, kapok robe

From the other realm, all sentient beings do not have all physical and mental sorrows, but only immeasurable pure joy. The Sutra of Amitayus's Solemn Purity and Equality describes the scene of Elysium: "Life in Elysium, the image is dignified, the merit is immeasurable, the wisdom is clear, the supernatural powers are free, and whatever you need, everything is thought. If when eating, the flavors are full, although there is this food, there is no eater. But when you see the color and smell the fragrance, you will feed on the meaning. The body and mind are soft, tasteless, things have disappeared, and it is time to revisit. There are many treasures and wonderful clothes, crown belts, jewels, immeasurable light, hundreds of wonderful colors, all of which are sufficient, and nature is in the body. The house in which it lives is called its shape...... The floor looks at the fence and the pavilion, wide and narrow, large or small, or in the void, or on the flat ground. Pure and stable, subtle and happy. Before the present should be remembered, everything is sufficient. ’

The purpose of the Faxiang sect is to expound the 'consciousness of all laws' and 'the impossibility outside the mind', while the Tiantai sect believes that truth is eternal and absolute, that everything in the world is empty, that 'emptiness' is all phenomena in the objective material world, and that the empty material world is precisely to affirm the non-emptiness of the 'truth' spiritual entity. It expresses the 'one mind, three views', 'three truths of harmony', one emptiness and all emptiness, all emptiness in falsehood, all emptiness in falsehood, all emptiness in one, all emptiness in one, and all emptiness in one, which is called three-one unhindered.

Tiantai Buddhism also advocates meditation, saying that it is the key door to enter Nirvana, stopping is concentration, meditation is wisdom, and the double cultivation of wisdom and wisdom can see the Buddha nature into Nirvana; Hua Yanzong believes that there is no objective world independent of consciousness, only that dust and mind have 'to be attached'. This is exactly what is said: 'Dust is the self-manifestation of the mind; From the self-mind, that is, with the self-heart. From the cause of the present, the mind is the way to be'. ”

"Old abbot! There are two schools of Zen Buddhism, the northern and the south, what are the differences in their views? ”

"To talk about the difference between the views of the two sects, we need to start from the beginning. Zen is the Tianzhu language Dhyā

The abbreviation of the transliteration of the word a means to meditate, to meditate. Buddhism sees meditation as one of the most important ways to practice the Dharma. Meditation is the meaning of quiet contemplation.

During the reign of Emperor Wu of Liang, Bodhidharma, a native of Tianzhu, came to China from the sea route. Since Shakyamuni, successive generations of teachers and disciples have passed on their hearts and have not established words and words. He claimed to be the twenty-eighth ancestor of Tianzhu Zen Buddhism. He brought a kapok robe with him as a proof of the Dharma transmission through the ages.

Because Bodhidharma did not conform to the style of study of the Southern Dynasty, he turned to the north to spread his Zen learning. The essence of Bodhidharma's Zen is 'pointing directly to the hearts of people, seeing nature to become Buddhas, and people establishing words'. The so-called enlightenment of nature to become a Buddha means that the realization of one's own mind is originally pure, the original no troubles, no leakage of wisdom, and self-sufficientness, and this mind is the Buddha, after all, it is no different, and such a correction is the best Zen. Bodhidharma teaches people to be at ease first of all, and the way to be at ease is to build a wall view, so that people's hearts are as firm as the walls. The second is the issuance, that is, one: retribution, that is, not worrying about hardship; Two: go with the fate, that is, be happy or unhappy; Three: Doing nothing is to say, 'Seeking is suffering, and not seeking is happiness'; Fourth: Calling the Dharma to do, the Dharma is the reason of emptiness, which means doing without intention. In other words, he taught people to detach themselves from the real world in terms of cognition and pursue the truth of the world beyond reality, that is, to abandon the false and return to the true. Not only self, but also nothing.

Bodhidharma believes that the reason why human beings fail to accept the truth is because of human ignorance and dust-tolerant obstacles. Bodhidharma's 'line' has four cultivation methods: at the beginning, to repay the grievances of the practitioners, to cultivate the path to the bitter end, to remember the past calamity, to abandon the original and chase the end, and to love and hate more. Although I have not committed any crime today, it is my work, and I am willing to accept it, and I have no complaints. The scripture says, 'Don't worry about hardship, and know the truth.' Retribution advises people to abandon all attempts to resist foreign oppression, and to be 'not worried in the face of hardship.'" Second, 'Those who follow fate, all beings have no self, suffering and happiness follow fate, even if they get honor, etc., they are composed of karma, and they can get it now, and there is no fate, so how can they be happy?' Gains and losses follow fate, there is no increase or decrease in the heart, it violates the tranquility of the wind, and it is conformed to the law. 'Acting with fate, we urge people to abandon the distinction between right and wrong and good and evil in the outside world, and to regard all good fortune and misfortune as fate has already been decided, regardless of pain and happiness. Thirdly, 'doing nothing' teaches one to give up any demands and aspirations for a better life, and fourth, 'doing the Dharma' teaches one to act according to the basic teachings of Buddhism.

Although Bodhidharma Zen is separated from words and words, it is still based on the "Ranga Sutra". The so-called peace of mind issuance is a gradual and in-depth practice. Therefore, the Dharma Zen method is actually the gradual cultivation method. At that time, there were many disciples who practiced meditation with him, among them a monk Hui Ke of 'Botong Qunshu, You Shan Laozhuang', Bodhidharma thought that he could act as the heir of the Dharma, and asked him to express his determination to give up. So, Hui Ke cut off an arm to show his sincerity, and Bodhidharma gave this kapok robe to Hui Ke. According to historical records, Bodhidharma passed on the Dharma to Hui Ke, Hui Ke passed on the Dharma to Seng Cang, Seng Chan passed on the Dharma to Daoxin (579~652), and Daoxin passed on the Dharma to Hongren (601~674). As a result, Hongren became the fifth generation of Zen Buddhism. He lived in Shuangfeng Mountain, Huangmei County, Hubei Province, and had more than 1,000 disciples. It is said that his ability is to 'keep his mouth shut and melt into the realm of color and emptiness', which is very close to Zhuang Zhou's thoughts.

Among Hongnin's disciples, Shenxiu was already a seat and a teacher. One day, Hongren advertised that he wanted to choose the heir of the law, so that what the people of the sect saw in each book was written into a side, and let him choose. The people in the door all admired Shenxiu and did not dare to do anything. Shenxiu set a side on the wall at night: 'The body is a Bodhi tree, and the heart is a mirror platform.' Always wipe diligently, don't make dust. ’

When Hong Ren saw it, he called Shen Xiu to come, and criticized him and said: You have done this, only to the front of the door, and have not yet entered, you go back to think about it, and make another one, if you enter the door, I will put a robe on you. Shenxiu went back to the room and thought hard for a few days, but he couldn't make a new one.

Hui Neng, a rice walker, is an illiterate monk, but he can point out that the verses written by Shenxiu, the first disciple of the Five Ancestors Hongren, have not yet entered the house, and have not yet attained enlightenment. Moreover, Huineng also asked someone to write a verse on his behalf, accusing Shenxiu of saying: 'Bodhi has no tree, and the mirror is not a platform. There was nothing in the first place, where was the dust? From the point of view of emptiness, Huineng's view of emptiness is more thorough than Shenxiu.

Therefore, Hongren selected Huineng as the heir of the Dharma, secretly taught him the "Vajra Prajna Sutra", and taught him to flee back to his hometown in Xinzhou with a robe. A robe was suddenly lost from Shenxiu's hand, and of course he refused to tolerate it. Since then, Zen Buddhism has been divided into two sects, the southern and the northern, and the Huineng Chuan Dun sect in Lingnan is called the southern sect. Because Hui Neng passed on the kapok robe, the disciples were prosperous, and one of the disciples of the god would venture to the north to compete for the authentic status. Eventually, the authentic status of the Southern Sect was recognized. ”

"It seems that the fundamental difference between the Southern Sect and the Northern Sect is fully reflected from the Shenxiu side."

"Wonderful! The purpose of Nanzong is not to purify the heart and realize the four words. Pure mind means that the heart is free from delusions, not stained with dust, self-realization means that everything is empty, there are no troubles, you can be pure and enlightened, and you will become a Buddha immediately. Because Huineng was illiterate, he said that the Buddha was not bound by the Buddhist scriptures, and adopted the sentences that were used in the Buddhist scriptures, got rid of the cumbersome explanations, and made new interpretations according to his own will, which greatly enriched the Buddhist language of the Southern Sect.

Just as the "Six Patriarchs Dharma Treasure Altar Sutra" explains the four yanas and says: "Seeing and hearing and reciting is Hinayana, understanding the Dharma and interpreting it is the middle vehicle, and practicing according to the law is Mahayana. The so-called best is the Zen method of the Guide Buddhism. The highest detachment from all dharma appearances, that is, the mind is a Buddha, and there is no Buddha outside the mind, that is to say, I am a Buddha. Huineng also thinks that the old zazen method of the Northern Sect, 'looking at the heart and purifying' and 'sitting for a long time' is the wrong method. He pointed out in the "Altar Sutra": "Dwelling in the heart and contemplating purity is illness and non-Zen." He said, 'Born without sitting, and dying with not sitting.' A stinky bone, what is a homework. ’

In this way, the Six Patriarchs abolished the practice of meditation, but this was in essence expanding the scope of meditation practice. This is because the purpose of meditation is to achieve the goal of denying the reality of the objective world through meditation. If we can deny the objective reality from the ideological point of view, why do we have to use the method of meditation? Therefore, the Southern Sect of the Six Patriarchs denied the existence and development of external things, believing that these changes were determined by people's subjective consciousness. As for this point of view of the six ancestors, Lao Wei can tell you an example, and you will understand it. ”

"Old abbot, please speak! Wu Jing was very interested. ”

After Huineng fled from the north to the south, in the Guangzhou Zhizhi Temple at that time, there was a Yin Sect master who gave a lecture, and there were more than 3,000 monks and lay listeners, and Huineng was mixed in the audience.

One day, the monks debated the meaning of the flag. A monk said that the flag is a ruthless thing, and it moves by the wind. Another monk said, "If the flag does not move, the wind will automatically ears." Another monk said, "Cause and fate are in harmony, so they move."

After hearing this, Huineng couldn't help but stop everyone from arguing loudly, and said: "When you say this and that, it's just your own heart. Venerable Yin Zong eavesdropped outside the house and was shocked.

The next day, I found Huineng, that is, I worshipped Huineng as a teacher. Huineng was supported by Yin Zong and others, and only then did he begin to preach the purpose of the Southern Sect and compete with the Shenxiu Northern Sect. The nature of the Buddha created by Nanzong is not different from the true person to the human person as stated in Zhuang Zhoushu, and it is a newly created Chinese-style Buddhism. The Buddha who is the same as Tianzhu is endowed with the supreme power of 'heaven and world, only me'. Emphasize that the mind is a Buddha and I am a Buddha. The Southern Sect advocates mindless Zen, but if you can do it without heart, it is the end. 'To be mindless is to be without all minds, just like the true being, inside like wood and stone, unmoving, outward like emptiness, unblocked, unhindered, powerless, no place, no appearance, no gain or loss. So he gave up his body and mind, and let himself be at ease, his heart was like wood and stone, his mouth had nothing to say, his heart had nothing to do, his heart was empty, and his wisdom was self-revealed. The people of the Southern religion have no intention, but they still emphasize that they must have their own eyes, 'they must have their own eyes, and they must have two eyes, and they must have two eyes, and they should shine through the two things, and they should not have one eye, and they should go to one side. To the place where there is no Buddha, sit on the great road and become a Buddha by yourself. The so-called unintentional is just a manifestation of not being able to argue with the mouth and avoiding right and wrong, but the heart is not unintentional. The so-called having two eyes and illuminating two things is a method of observing things without one-sided constraints. If it is said that the vultures are stupid, such as deaf and dumb, and the heart is like wood and stone, the purpose is to make people have nothing inside, nothing to ask for, and the Buddha does not seek, and seeking Buddha and Bodhi is greedy, and being a free and easy person is also considered to be a true Buddha. ”

"Old abbot! According to this statement, Nanzong advocates that there is nothing to seek inside and outside, so why does it say that 'the Buddha does it in nature, but does not seek outside the body'? ”

"Wonderful! Wu Jing asked well! Do you mean, 'Don't look outside the body', but ask from the inside? ”

"Yes! Wu Jing has this question. Please ask the old abbot to explain his doubts. ”

"Actually, it's not a contradiction. Zen Buddhism believes that 'confusion is the Buddha and all beings, enlightenment is the Buddha of all beings, and if there is no Buddha mind, where to seek the Buddha.' This is what Hui Neng said about seeing the true Buddha's ode to liberation. The so-called seeing the true Buddha means that sentient beings become Buddhas when they are enlightened in their hearts, and they become sentient beings when they are confused by the Buddhas. Because all sentient beings have Buddha nature, they can become Buddhas, and the key to attaining them lies in enlightenment or confusion. Zen Buddhism believes that the Buddha is in the heart, not outside the heart, and the Buddha outside the heart is all false Buddhas. The Sixth Patriarch even denied that it was necessary to become a monk for cultivation, and that there was no need for precepts, concentration, and wisdom. He emphasized that there is no intention, nothing to ask for inside and outside, it is just a means to avoid right and wrong, and the heart is not unintentional. The heart is like wood and stone, the heart is like a Buddha and empty, and if you are dedicated to the Buddha, you will naturally have nothing to ask for outside the body, and you can become a Buddha on the ground. ”

"Old abbot! The external world, human feelings and family affairs, into the hearts of the people, how to have no heart for the outside world, one heart to the Buddha? ”

"Zen Buddhism believes that the reason why mortals are ignorant and do not understand the truth is because there are two prejudices: 'me' and 'dharma'. That is to say, the 'self-grasping' and the 'dharma-grasping' of a person who has not given up his subjective spiritual role is the 'delusional distinction' of 'self-grasping'. The objectively existing material world and its laws are nothing but illusions, so we must also get rid of the 'dharma'.

If someone has given up his ego but has not given up his dharma, Zen Buddhism will affirm his renunciation of his ego and deny his dharma. This is 'take it first and use it later', also known as 'seizing the territory but not taking the people'. This middle realm is the law, and people are me. In this case, it means that 'the flowers of the upper garden have been grateful, and the chariots and horses are gone.' 'Wu Jing! Do you know what you mean by that? ”

"Old Abbot Rong! If Wu Jing is not mistaken, this 'Shangyuan Flower' is a metaphor for the realm and the law, and 'Carriage and Horse' is a metaphor for people and me. ”

"Wonderful! Wonderful! On the other hand, there are people who give up the 'dharma' but still cling to the 'ego'. Zen Buddhism will affirm that he gives up his 'dharma' and denies his 'ego', then he must 'use it first and then take it', which is also called 'seizing people without seizing the realm'. In this case, 'there is grass everywhere, and there is no enemy in the city.' You should understand what that means, right? ”