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Tian Guanglie: The six ancestors of Zen Buddhism have obtained the Dharma in my opinion

Lay figures 2024-09-15

Two doubts about the "Jinming Pavilion Manuscript Series".

Occasionally read the "Analysis of the Six Ancestors of Zen Buddhism in the Second Part of the Jinming Pavilion Manuscript Series", and was amazed! The author is a well-known historian who has written many well-known papers and monographs, and it should not be so fallen; Or because the author has prejudices about Buddhism, he does not hesitate to find faults, slandering Buddhism, Ling Xianzhe, and covering up the public. Because of this article, it is necessary to discuss. Meng Youyun: Yu is not easy to argue, and Yu has no choice but to do so.

At the beginning, the author listed the Shenxiu clouds according to the text of the Dunhuang "Altar Sutra": the body is a Bodhi tree, the heart is like a mirror platform, and it is always diligent to wipe it, so that there is no dust. Huineng two, one said: Bodhi has no tree, and the mirror is not a platform. The Buddha nature is always pure, and where there is dust. The second said: The heart is a Bodhi tree, as a mirror platform, the mirror is pure, where is the dust. Juyun: Many people who have read this transmission of the Dharma in ancient and modern times seem to have paid little attention to two things: first, the metaphor of this verse is inappropriate; 2. The meaning of this verse is incomplete.

First, let's talk about the inappropriateness of this metaphor.

What is an inappropriate metaphor? The author believes that in Indian Zen Buddhism, the method of contemplating the body is often more than that of the human body in plants that are easy to dissect such as plantains, in order to illustrate the meaning that yin and essence are empty and the flesh is disgusting. The author cites the four sutras as examples: 1. Kumarosh's translation of the Mahaprajnaparamita Sutra of Shandapin; 2. Xuanzang's translation of "The Great Prajnaparamita Sutra Shandapin" (the same translation of the previous scripture); 3. Kumarosh et al. translated the "Zen Secret Sutra"; Fourth, Fuqu Jingsheng translated "The Secret Sutra of Treating Zen Diseases". It is said that the four classics are like plantains. According to the Sanskrit word kaya, which means the accumulation of harmony. Therefore, the "Treatise on the Land of Yogis" rolls three clouds: all roots follow, and accumulate all over the world, so it is called the body. The body is composed of the five aggregates (formerly translated as the five yin) and the accumulation of the body, and the five aggregates are color, receiving, thinking, acting, and knowing. Color is the material world, receiving, thinking, acting, and knowing belong to the spiritual world, and the body of ordinary people is the accumulation of the harmony of matter and spirit (the Buddha takes the Dharma as his body, and the so-called Buddha in the Huayan Sutra takes the Dharma as his body, and is as pure as the void). The so-called line of action like banana leaves in the two "Prajna Sutras" cited by the author is the line of the five aggregates, which is another name for thinking and is one of the methods of the mind, and in the fifty-one minds, except for receiving and thinking, the rest of the mind and the mind are not corresponding to the practice, all of which are taken by the practice aggregates, except for the color of the heart of the division of the mind and the corresponding practice, it always belongs to the spiritual world, and the spirit and matter are in harmony, and they are impermanent, which is recognized by the author. However, the author believes that the so-called Bodhi tree in the Dharma transmission verse is the special name of a tree, and Shakyamuni once sat on it and became an enlightened person. Xuanzang's "Records of the Western Regions" 8 "Mojie Kingdom" goes to the clouds: the Bodhi tree on the Vajra throne is the tree of Bi Boluo. The Buddha was hundreds of feet tall in the world. After repeated deforestation, it is still four or five feet high. The Buddha sits under it and attains enlightenment, so it is called Bodhi Yan. The stems are yellow and white, the branches and leaves are verdant, they do not wither in winter and summer, and they are bright and unchanged. Based on this, it can be seen that the Bodhi tree is a treasure tree that is eternal and strong, and it must not be compared to the doctrine of destroying the impermanence of the physical body, which is contrary to the center of gravity on God and despises the physical body.

The case Bodhi tree is the Pippala tree, which is a mulberry banyan tree, the scientific name is ficusrehgiosa, because the Buddha became a Buddha in the Vajra seat under the Bi Bo tree, the tree is called Bodhi (Sanskrit bodhi, meaning is enlightenment) tree. Volume 18 of the first episode of "Miscellaneous Tales of the Face and Sun": The Bodhi Tree came out of the country of Magadha and was in the Mahabodhi Temple. When the Buddha Buddha came to enlightenment, he was a contemplative tree, with yellow and white stems, verdant branches and leaves, and did not wither in winter. Until the Buddha perished, he changed color and withered, and he was already alive (quoted from page 123 of the "Notes on the Western Regions of the Tang Dynasty"). There are three sentences after the author quotes "The Records of the Western Regions": Every time the day of Nirvana, the leaves all wither, and the old ones are restored. In order to say that the Bodhi tree is a treasure tree that is permanently strong, the author did not hesitate to take the words out of context, and when quoting, he deleted the original text of the Bodhi tree, which sometimes withered and sometimes changed. In the worldly law, Buddhism does not recognize that there is something that is permanently firm, that all actions are impermanent, and that it is the law of birth and destruction, which is the universal meaning of the three vehicles. In the sentient world, there is no birth, no death; In the world, it is not only a bad empty house, but it is always strong. The author asserts that the Bodhi tree is a treasure tree that is permanently strong and can never be compared to the body that changes and destroys impermanence. This is taken out of context, and this is a misunderstanding of Buddhist teachings.

Secondly, Buddhism uses things as metaphors for the body, and it is not only a plantain. In addition to the plantain, there are as many as ten kinds of things scattered in the scriptures that are metaphorical to the body: 1. The body is like a teacher. It is one of the 32 phases of the Buddha; Second, the body is like a city. The city of the body and the heart is also. "Nirvana Sutra" a cloud: the head is the hall, the heart king is in the center, such as the body of the city, the Buddhas and the world are abandoned, ordinary fools often taste; 3. The body is like a cloud. "The Meaning of the Word" cloud: Virujana is like coming from the use of the cause, turning into all kinds of divine transformations, and realizing immeasurable clouds. The Buddha appears in all kinds of bodies, covering all beings like clouds; Fourth, the body is like a tower. The law of the great sun is born, and the Tapo is in the form of samaya, so the cloud body is the tower. "Da Nikkei Shu" cloud: Ci's seal is like a hole to block the waveform, with everything as the Dharma body tower (Tapo is the tower, the Sanskrit name is the tower block. Samaya has the meaning of equality, vows, vigilance, deterioration of obstacles, etc.); Fifth, the body is like the mouth and the eyes. "The Treatise on Great Wisdom" Volume Seven Clouds: The Buddha is respected in the world, and he is at ease, and he can make all bodies like mouths and eyes; Sixth, the body is like a field. The body can give birth to good and evil karma, just as the field can give birth to a hundred grains, so the cloud body is in the field. Tang Shandao's "Turning the Scriptures and Practicing the Way and Wishing to Go to the Pure Land of Praise for the Dharma" is on the clouds: Great compassion and grace, waiting for the body to moisten the field; 7. The body is like a bed. "Zongjinglu" twenty-six clouds: sitting on the meat lamp, returning to the fate to make offerings; 8. The body is like a wheel. The three karma of the body, speech, and mind of the world-honored one, such as the hub, spoke, and rim of the wheel, the three laws are combined into a wheel, and the wheel has the function of carrying and pushing through, so it is a metaphor; 9. The body is like a tool. One of the three clouds on "Acting Notes": the body is clean. The body can receive all the laws like a tool, so the cloud body is a tool; 10. Metaphors. Among the seven fundamental treatises of the Sarvastivada (Sabhaduo Divisions), the "Treatise on Wisdom" is the theory of the body, and the six treatises such as the "Theory of Collecting Different Sects" are the theory of the foot, and the so-called body and six legs are also. See Kusha on the Light.

In addition, of the four types of texts cited by the author, two are the contests of Kumarosh, accounting for one-half. However, the theory that the Vimalaya Sutra translated by Rosh is not cited, and if it is cited, it is often more difficult to establish the theory that the human body is in plants that are easy to dissect such as plantains. Consider how Vimala compares the scriptures to the flesh:

All benevolent ones, such wise people do not hesitate. The body is like a gathering of foam, and it cannot be rubbed; The body is like a bubble, and it cannot stand for long; It is the body like a flame, born from thirst and love; The body is like a plantain, and there is no strength in it; It is like an illusion, from upside down; It is like a dream, and it is a vain view; It is like a shadow, and it is a karma; It is the body that is like a sound, and it belongs to all causes; The body is like a floating cloud, and it must be changed and extinguished in a moment; The body is like electricity, and I can't stop thinking about it; It is the body without an owner, and it is like the ground; It is selfless, like fire; It is lifeless, like the wind; There is no body, but it is like water; is not real, the four are home; It is the emptiness of the body, detached from me; It is ignorance, such as grass, wood, tiles, and gravel; It is the body that does nothing, and the wind turns; It is the body that is impure, full of filth and evil; It is hypocrisy, although it is pretended to be bathing and bathing, food and clothing, it will be worn away; It is a calamity, a hundred sicknesses; It is like a mound well (Rosh Yun: mound well, mound ruins dry well. In the past, the people were guilty of the king, and their people fled in fear, and the king ordered the drunken elephants to chase them away, and their people were in a hurry to throw themselves into the dry well, and they got a rotten grass in the middle of the well, and held it with their hands. There is an evil dragon spitting poison to it, there are five poisonous snakes next to it to regain their desire to inflict harm, two rats gnaw on the grass, the grass will be broken, and the elephant is on it and wants to take it. His people are in danger, and they are very frightened, and there is a tree on it, and there are drops of honey on the tree, which fall into their mouths, and they forget their fear because of the taste. It is said that all sentient beings have five desires and honey drops, and they are not afraid of suffering. ), forced by the old; He is uncertain, so that he deserves to die; It is like a poisonous snake, like a thief, like an empty gathering, and the netherworld is synthesized. All benevolent people, this can be disgusted, and they should be happy with the Buddha's body. So what? The Buddha body is the Dharma body.

In this passage, there are 22 kinds of things that compare the flesh, and plantain is only one of them, and most of them are not easy to dissect. Relatively speaking, such as the ground, rubble, mounds, etc., are stronger than the linden tree. In a sense, as the scriptures say, it is not impossible to compare with the flesh what is relatively strong. There are 22 kinds of things in the Vimala Sutra and 32 kinds of things in the previous 10, and Basho is just one of them.

Secondly, what kind of body and mind are the so-called bodies and minds of the two masters of Shenxiu and Huineng? Further research is needed. I think that the so-called body of Shenxiu and Huineng is by no means the physical body, but the Buddha body, and the so-called mind is by no means the flesh and the mind but the wonderful mind of Nirvana. See below for details about Nirvana's wonderful mind, but here we will only talk about the body. Shenxiu's so-called body is the righteousness of the Bodhi tree, which is by no means his apocryphal fabrication, and its basis is in the old "Huayan Sutra". The sutra says that there are two kinds of ten bodies, that is, the ten bodies of the three worlds and the ten bodies of the Buddha. The body is the body of the Bodhi tree, that is, the first of the ten bodies of the Buddha. As shown in the table below:

Let's ask: The Bodhi body is the body of the Buddha, and the god is not a Buddha, and Ande is good at the name of the Bodhi tree. In fact, the Bodhi body is inherent in everyone, and the difference is that the Bodhi body of the Buddha in the fruit position is the cultivation of virtue; The bodhi body of sentient beings in the cause is a virtue of nature. Shenxiu puts the effect on the cause, and the cause establishes the name of the effect, so the cloud body is a Bodhi tree. In fact, the realm of fruit is mentioned as the goal of cultivation, and Zen Buddhism is the same as that of both the Southern and Northern Sects, so the Zen of Zen Buddhism is different from the Zen of Zen Buddhism. The author failed to find out, so he arbitrarily judged Shenxiu's body to be the body of the Bodhi tree, and arbitrarily regarded it as the flesh and the body, which is incorrect.

The question of the incomplete meaning of this passage is discussed.

The author carefully interprets the verses of the second teacher, and believes that its intention is to lift the body and mind, the words and body are like trees, the analysis is empty, and the heart is like a mirror, shining brightly. With regard to one aspect of the mind, the metaphor and its ontological function have been described in detail, and the words are clear and meaningful. On the one hand, only parables, no matter how incoherent they are, even if they are appropriate, they do not continue to the following, which is only half of the meaning. The author's art is not refined, and he is not studied, so he makes the words of the heart become a half-understood text. Moyun: The god of this show is only half of the heart. It is about one and a half of the body, and it is incomprehensible in grammar and literary meaning. However, it has been recited in ancient and modern times, and it is thought that it is a wonderful word, and there is no doubt about it, isn't it unusual! This is to say that ancient and modern people think that verses are wonderful words; Only the author has a discerning eye and sees that it is half-understood.

The body of the case god is a Bodhi tree, the heart is like a mirror platform, the body and mind are taken from the example, the metaphor is prepared, the third sentence is diligent and the work is spoken, and the fourth sentence is about the purpose, and the meaning is not unprepared. The author's intention is to think that the brushing is only for the mirror platform, not for the Bodhi tree, so the meaning is incomplete. In fact, brushing is the meaning of removing dirt, and the inherent dirt of the mirror platform needs to be brushed, so is there no dirt in the Bodhi tree, and it does not need to be brushed? Shenxiu uses the Bodhi tree as a metaphor for the body, and the first of the four thoughts is to observe the impurity of the body. If it is not clean, it should be wiped frequently. Although the word whisk refers to the Bodhi tree and the mirror platform mentioned above, it actually refers to the body and mind of the body. The meaning of the first two sentences of one sentence has been exhausted, and the fourth sentence talks about the purpose of diligent wiping, and the grammar and meaning of the whole sentence are extremely complete, and there is no half-incomprehensible place.

As for Huineng's Fa Sutra, Hui Xin, Qi Song, and Zong Baoben have three kinds of "Altar Sutras", except for the difference of one word, the rest are all the same. Hui Xin Benyun: Bodhi has no tree, the mirror is not a platform, there is nothing originally, where is there (the remaining two books are provoked) dust. The Dunhuang version as mentioned above will be one side into two sides, the third sentence of the first side of the Buddha nature is always pure and the remaining three books of the original nothing, completely strange, one is an affirmative sentence, one is a negative sentence, one is positive and one is negative. Buddha nature is always pure, alluding to the body of the Bodhi tree, the heart of the mirror, although the meaning of the text is sufficient, but in an affirmative tone, it is said that this kind of common sense of Buddhism is by no means advocating Prajna sweeping the appearance, and the wisdom and enlightenment are like the way of the Hui Neng, which is the copyist Tuogu reformed the system without authorization to do it with his own will. As for the second side, the words body and mind are inverted. Saying that the whole body is one side, only metaphors, lack of continuation of the following, only half of the meaning of the text, so that the words of the heart become a half-through text, which is indeed not bad. However, these two sides are from the Dunhuang version of the "Altar Sutra", the author is superstitious about this book, saying that its sentences are clumsy, the meaning is repetitive, and there is still a little original form. So he took it and Shenxiu as the object of criticism. We don't think there's anything wrong with Shenxiu. The third sentence of Huineng's first verse is by no means what Huineng said. As for the second side, which is reversed and half-incomprehensible, why is it still concluded that it has survived in its original form? The Dunhuang manuscript "Altar Sutra", the academic community thinks that it is the original "Altar Sutra" that appeared at present, since this is the case, there is no original form of "Altar Sutra" and the author sees it. I have not seen the real original "Altar Sutra", and I know that the original "Altar Sutra" is clumsy and repetitive?

I think that the real Cao Xi original "Altar Sutra" exists, and no one has seen it at present. Cao Xi was originally transcribed from the southern exhibition to Dunhuang, I don't know how many times it was copied, and if the copyist did not have the correct knowledge and accurate proofreading work, it was inevitable that he would make mistakes again and again. "Hug Puzi" has clouds: the book is written three times, the fish becomes Lu, and the virtual becomes a tiger, not to mention the deliberate additions and changes, which make Cao Xi unrecognizable. Therefore, it is said that poets do not harm words with words, and do not harm aspirations with words. To rebel against the will is to obtain it ("Mencius Wanzhang I"). Saying that poetry is still precious is to go against the will, let alone talk about Zen. Zen Gui is in the clear heart, not at the end of the language and writing, and can be blamed for the clumsy and repetitive Dunhuang manuscript "Tanjing" full of errors and sentences, as a magic weapon of Cao Xi? In the past, the branch was good at marking the Xuan Zhi, and the chapters and sentences may be left behind, which is ugly for the text, Xie Anshanzhi, said to be like the Xiangma of the Nine Directions, slightly its Xuanhuang and take Junyi, this kind of appreciation attitude is completely correct, I don't know what the author thinks?

Zen is a kind of artistic life, a kind of harmonious realm, and the natural nature of its original appearance. Zen does not have words, it is intended to be outside the words, when the words are broken, the heart is in the end, taste the wonders of Zen, the sound outside the strings, and even the sound without strings. The sayings of Buddhism, especially the Zen verses, transcend the Buddha and the ancestors, cut off the kudzu vine, choose words to form sentences, and make themselves ancient. In the humor, free and easy, investigation, leisure, ever-changing, thousands of postures, such as the imagination, the dragon playing in the water, not bound by the four sounds, not limited by the eight diseases, its Zen taste, Zen fun, Zen machine, Zen theory, Zen realm, can only be confirmed with Zen heart. Dazhu Huihai Zen Master Youyun: The scriptures have clear texts, and what I say is not literal; The sentient beings speak of non-righteousness. The more proud people are more than superficial words, the more enlightened people are beyond words, and the law is beyond language and writing, how to ask for a few sentences. It is to be proud of the Bodhi and forget to speak, to understand the reason and leave the teachings, but also to forget the fish and the rabbit to forget the hoof ("Jingde Chuan Lantern Record" volume 28). Those who study the mystery do not diligently seek to understand the truth, but scrutinize at the end of the language and writing, Song Yu's so-called round chisel and square sheath, I know that it is difficult to enter.

Huineng thought revisited

In order to have a correct understanding of Huineng's method, we must first make a comprehensive exploration of his thoughts, so as not to look at flowers in the fog and vaguely look like them. Huineng's thought, inheriting the four ancestors of Zen Buddhism, the five ancestors of Hongren, opened with the "Vajra Prajna Sutra", which is directly related to his heart and enlightenment when he heard the "Diamond Sutra". To study his thoughts, in addition to the "Altar Sutra" recorded by Fahai, the main thing is the "Diamond Sutra Six Ancestors Formula", that is, Huineng Note "Diamond Sutra", also known as "Diamond Sutra Interpretation" (hereinafter referred to as "Formula"). His thinking still contains three aspects: environment, action, and effect. Now, according to these two classics, we will explore Huineng's thoughts from the three aspects of environment, action, and fruit. It is supposed to be the precedent, the secondary, and the consequence. Huineng started with the "Vajra Prajna Sutra", and the Prajna was repeated, so the first thought should be that there should be no place to live and give birth to his heart to talk about the line; The line is based on the environment, so the second time to talk about the environment with a clear mind; The interest of the line is the result, so the epiphany becomes the Buddha's talk about the fruit.

1. The heart should be born without a place to live

The way of learning Buddhism can be summed up in a word: to take nothing as a convenience and not leave all sentient beings. No gain is convenient, wisdom also; Do not leave all sentient beings, and be sad. The dual cultivation of compassion and wisdom is the bodhisattva line, and the perfection of compassion and wisdom is the Buddha realm. There is no wisdom to live, and there is sadness in his heart. The two methods of compassion and wisdom, learning Buddhism is yes, and becoming a Buddha is also. Huineng saw a guest chanting in Xinzhou, and when he heard the scriptures, he should have no place to live and give birth to his heart, and his heart was enlightened to Huangmei to worship the five ancestors (Qi Songben "Altar Sutra"). To Huangmei Dongchan Temple, eight months later, the five ancestors of Hongren to say that the "Diamond Sutra" should have no place to live and give birth to his heart, as soon as he heard the words, he realized that he suddenly saw the truth as his nature. It can be seen that the two methods of compassion and wisdom are the root of Huineng's motivation and enlightenment. Therefore he said, "If you know in your heart, there is no better way than the two dharmas of compassion and wisdom, and from these two dharmas, you will attain Bodhi (Mantra, p. 86).

There is no dwelling is nothing, and the heart is not stained in all realms, which is said to be undwelling, not that all things are not thought, and the heart is like dead ashes and wood. Cover does not do and then there is action, and the delusion is everywhere is the manifestation of Bodhi. "The Great Prajna Sutra is really like a product" cloud: If you want to quickly prove that you should live in the trial. In all sentient beings are equal to the four Brahmanic hearts, humility and softness, Tetra Pak is not hindered, relatives and friends are the hearts of teachers and disciples, and the saints are protective of the heart, and there are no three understandings, so that the heart and the language should live; Turning over the hearts and contrary to what is said, you should not live. All the holy dharma should live like this when cultivating from others, and it should live like this when the Dharma is not hindered and cannot be taken (quoted from Ouyang Jian's "Great Prajna Sutra"). Those who should live in their hearts will not deviate from the two methods of compassion and wisdom.

The four Brahmanic minds and even the five hearts of the Holy Venerable Protector should be equal in the middle of the dwelling, in addition to the four immeasurable minds of compassion and joy (the four Brahmanas), and the sad things; There are no three understandings, and there are also wisdom things. The three understandings, in terms of the practice of cultivation, are also called three determinations, three levels of holding, and three samadhi (new translation of three samadhi); As far as the principle of observation is concerned, it is also said that there are three emptiness, three liberations, and liberation is nirvana, and from the three liberations enter the gate of nirvana. "The Treatise on Great Wisdom" 20 clouds: There are three gates in the city of Nirvana, which are called emptiness, non-appearance, and non-action (also known as no wish, no beginning) and attaining liberation to the infinite nirvana, hence the name liberation gate. The three samadhi: one day and one day and empty samadhi, two are said to be unphased samadhi, and three are said to be unwilling samadhi. The "Great Prajna Sutra" has a thousand words, and the three samadhi are performed repeatedly. The "Altar Sutra" says that there are five kinds of samadhi: prajna samadhi, one-phase samadhi, one-line samadhi, pseudonymous samadhi, and game (the Buddhas and Bodhisattvas play with concentrating on helping sentient beings). The first three are nouns with real meanings; The last two are verbs that have no real meaning. Prajna samadhi is empty samadhi, one-phase samadhi is non-samadhi, and one-line samadhi is unwishing samadhi. This samadhi is evidenced by Hinayana and practiced by Mahayana. The body is one and the other is different.

Emptiness and samadhi correspond to the emptiness of the truth of suffering and the two elements of selflessness, and they are interested in contemplating the causes and conditions of the Dharma, and the Dharma is empty. Hui Nengyun: Buddha Sanskrit, Tang Yanjue. Consciousness has two meanings: one is external perception, contemplating the emptiness of the law; The two are incomprehensible, aware of the emptiness of the mind, and not stained by the six dusts ("Mantra", p. 6). "Diamond Sutra" cloud: should not live in the color of the heart, should not live in the sound of fragrance touching the Dharma to generate the heart, should not live in the heart of the mind. That is, to contemplate all dharma minds with emptiness and do nothing, but to be able to cultivate all wisdom.

The non-phase samadhi, corresponding to the extinction of the true extinction, the quietness, the wonderful, and the four elements of separation, is interesting to the heart, and the view of nirvana, the sound and fragrance of the color and the fragrance touch the ten phases of male and female life, with no phase as the fate, not in the phase, everything does not work, the Dharma is empty, do not take the four phases of my sentient beings, do not take the four sentences, do not take and do not take, and there is no difference between wisdom and people. When the bodhisattva enters the time, he does not read the witnesses, does not think about the explanation, he has nothing, and he cannot afford anything. I and the Dharma are not gained, and I will take the lack of gain as a convenience to learn the right way, and I will learn the Prajna to become all wisdom. Huineng Youyun: If one can recite the true practice of Prajnaparamita's asanga and non-appearance, then one will have delusional thoughts of dust, that is, pure dharma. Truth is delusion, delusion is truth, truth is falsehood, there is no other way, that is, the world of the Buddha (Mantra, p. 42).

Those who have no wishing samadhi correspond to the suffering and impermanence of the truth of suffering, the causes, collections, births, and causes of the truth, and the path of the true path, such as, action, and exit. All kinds of wisdom and mind seek each other for the sake of wishing and binding. If there is no wish to liberate the door of samadhi, the Dharma is illusory, and the illusion is pure birth and destruction. Asexual is sexual, neutral dummy law in the aggregate, for the illusion of sentient beings is said to be like an illusion, and the law is better than nirvana, and I also say that it is like an illusion. In the path of all the saints, all the non-attainment, to be able to learn Prajna, to attain enlightenment. Huinengyun: If a bodhisattva sees that there are sentient beings who can be saved, that is, he is the self-appearance, and if he has the mind that can save all sentient beings, he is the human appearance, which is called nirvana, that is, the appearance of all sentient beings, and when he sees that there is nirvana that can be proven, that is, he is the appearance of a long-lived person, and if he has these four aspects, he is not a bodhisattva (Mantra, p. 63). But if you are separated from the four phases and cultivate all the good laws, you will get Bodhi. Those who cultivate all the good Dharma are untainted by all the Dharma and are unshakable in all circumstances; In the law of birth, there is no greed, no love; To always be convenient in all places, to follow all sentient beings, to make them happy and convinced, to speak the Dharma, to make Bodhi enlightened, is the first name of the practice, (Mantra, p. 77).

The three samadhi are also known as the three emptiness. Emptiness is the common meaning and the fundamental meaning. There is no phase because of emptiness, and there is no wish because there is no phase. The equal emptiness of non-existence, non-dwelling, non-arisence, and non-action. Hinayana has three non-actions, and Mahayana has six non-actions.

"The Theory of Enlightenment" (Volume 2) says that there are two kinds of non-action methods: one is based on knowledge to become false; Second, according to the law, the false application is said to be empty, and the truth of the self is revealed. There is no difference between what is and what is not, and it is not the same as all the law, it is the truth of the law, hence the name of the law. detachment from obstacles, hence the name emptiness (this is the manifestation of the Dharma nature that is originally separated from obstacles); From the simple selection of power, the elimination of all impurities, the ultimate proof, hence the name of the choice of extinction (this according to the law, wisdom and power to break the afflictions of the manifestation); It is not manifested by the selective force, the purity of the nature, or the lack of causes, so the name is not the choice of extinction (it is not manifested by the selective power of this dharma nature but by the position of the original purity or the absence of causes); Bitterness and happiness are extinguished, hence the name immovable (this dharma nature is born in the fourth Zen heaven that is manifested in the position of the roughness of bitterness and happiness); If you want to suffer, you can't do it, but you want to be destroyed (this Dharma nature is in the place where the Holy One does not want to be destroyed, the mind that is separated from the six consciousnesses, and the position of suffering and happiness). These five are all based on the truth as false, and the truth is also the false name (true as non-action, so that the Dharma nature has the appearance of truth as usual. The first five are pseudonyms for the differences in the positions of the Dharma, which are the pseudonyms of the appearance of the Dharma, and the names and bodies are all false; The latter is the pseudonym of the body of the interpretive nature, the body is fixed, and the name of the true is false). Covering is nothing (covering evil and taking emptiness), so it is said to be there (non-existent and non-existent); Obscuration is existence (obscuring the earth is said to be attached), so it is said to be empty. Don't say it's illusory (everything is true), so it's true. The reason is not delusional, so the name is true (true meaning, such as common sense). "Set Theory" cloud: Why is it true that the name is true, and it is said that there is no variation in his nature; Why is it really as selfless as the name is, and it is separated from the two mes; Why is it true that it is called emptiness, and all impurities do not do it; Why is it true that there is no phase in the name, and all the Dharma is silent; Why is it true as it is called and it is true, and there is no reason for reversal; Why is it true that it is true as it is called Shengyi, and it is the most victorious and wise to do so; Why is it really as the Dharma Realm, and all the Buddhas and Buddhas are based on it. Hui Nengyun: The Buddha said that those who do not do the Dharma are not dwelling, and those who do not dwell are not phased, and those who do not arise are not arising, and those who do not arise are not extinguished. Empty and silent, using Qi Jiao, and seeing no obstacles, is the true liberation of Buddha nature. (Mantra, p. 27).

As mentioned above, in terms of the practice of being able to practice in the Dharma, it is called the three samadhi, and in terms of the observed truth, in addition to the three emptiness and the three liberations, it is also called the truthfulness, Buddha nature, and non-action. "Diamond Sutra" cloud: All sages and sages are different from each other by doing nothing. The difference: It is said that the name is empty samadhi, and the sound is determined to be many, so the empty door is often observed; Wisdom has no wish, and the bodhisattva has many wisdoms, so he always sees no wishes; Giving up the name and having no samadhi, all the Buddhas come to fix wisdom and equality, so they often look at the aspect. "The Great Nirvana Sutra Master Roars" cloud: The Buddha is a variety of causes, and enters the meditation cave in the corpse to name the unphased samadhi, which is also called the unphased nirvana. Those who have no phase are also in reality, and there is no attachment to non-phase. Bodhisattvas should learn non-appearance. However, the bodhisattva's self-wisdom is samadhi. Bodhisattvas enter the three nirvana gates with the three samadhi, gain the wisdom of reality, and pass through the reality of all dharmas, thinking that the samadhi view of the worlds is nirvana. Huineng Youyun: Good knowledge, ordinary people are Buddhas, and troubles are Bodhi. ("Altar Sutra Prajna Pin") and Yun: There is no choice in the heart of the Dharma, and there is no place to do it, and all the Dharma is established in a blazing manner, and the mind is always empty, so I know that all the Dharma is the Dharma. (The Formula, p. 66)

Master Yuyi of the Ming Dynasty has a cloud: "King Kong Prajna" is big, and he should have no place to live and give birth to his heart, which is enough to cover it. There is no shelter, as the so-called should live, and the heart is so lowered. And the word "heart" is especially handmade. Anyone who does not give birth to the heart of the world will live forever in life and death; The two vehicles do not give birth to the upper and lower and transform the deep heart, so they live in nirvana; Only the Bodhisattva does not live in the six dusts and walks in the six degrees, so he can live as taught, and the name is the first righteous dwelling, and the name is also known as dwelling in the Buddha's dwelling. If you don't have the heart to cultivate the six degrees, then you will stop and extinguish each other. Therefore, it is said that this sutra is based on reality, and those who do not live in it are also ("Ming Yuyi Master Wen Anthology Diamond Sutra"). Therefore, I said: There should be no dwelling wisdom, but the heart is sad, and the dual cultivation of compassion and wisdom is the bodhisattva's practice, and the prajnaparamita is the practice. Huineng's heart is there, his enlightenment is there, and so is his practice. As shown in the table below:

"The Great Prajna Sutra is as True as a Product"

The above statement that the mind should not dwell and give birth to one's mind is to judge whether one should live or not to live because of one's wishes and actions; For example, in terms of the fruition position (each of the three vehicles has the fruition position, this is the Mahayana statement), one must attain the Prajna Dharma body and enter the one-vehicle path, which is the one who should dwell, but not the one who dwells in liberation and nirvana. It is to enter Nirvana several times with the Bodhisattvas of the Eight Lands, and complete their deeds with the Buddha's rebuke. The so-called "Great Nirvana Sutra" is not proven, and the arrows and arrows are noted. For example, as far as the reality is concerned, Zen Master Huang Bai Xiyun said that you are separated from the Dharma and have no laws, and the mind is always in the void like the wheel of the sun, and the light naturally does not shine. At this point, if you have no place to rest, you are doing all the Buddhas' actions, that is, you should have no place to live and give birth to your mind, which is your pure Dharma body, called Ajnu Bodhi ("The Essentials of Transmitting the Heart"). The Buddha of the Diamond Sutra speaks for sentient beings, summarizing the above three meanings. The Mahayana fruition is the business of the bodhisattvas of the eight lands; Huineng's realization is mainly due to what he is willing to do.

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