Bodhi has no trees, Bodhi has no mirrors, Bodhi has no mirrors, and Bodhi has no platform. There was nothing, where could it be contaminated with dust? The sixth ancestor Huineng said a word. Under the bodhi tree is the place where the Buddha realized the Tao. Bodhi tree is not a tree, and neither is the mirror platform. There was nothing, how could it be contaminated with dust? Before Huineng wrote this poem, there were poems written by the six ancestors of the Northern Clan. His body is a bodhi tree, and his heart is a mirror platform. He often wipes it off to avoid being polluted by dust. Huineng's words are mainly aimed at Shen Xiu's poems, which proves that Huineng has nothing in his heart and is more savvy. Let's talk about the origin of this poem. During the Northern and Southern Dynasties, Zen spread to the fifth ancestor, Master Hong Ren. Shen Xiu is also considered as the heir to the mantle of Zen Buddhism. Hongren was old and wanted to find an heir among his disciples, so he told his disciples that everyone should make a collection (a poem with Zen meaning), and whoever did it well would pass it on to him. At this time, Shen Xiu wanted to inherit the mantle, but she was afraid that she would do it for the purpose of inheriting the mantle, which violated the artistic conception of Buddhism's inaction. So he got up in the middle of the night and wrote a song on the wall of the yard. His body is a bodhi tree, and his heart is a stage. Wipe frequently, and don't create dust. The meaning of this song is to always take good care of your own mentality and state of mind, and resist temptation and all kinds of evil spirits through constant practice. It is a mentality of joining the WTO, emphasizing the role of practice. This understanding doesn't quite agree with the epiphany of Zen Mahayana school, so when everyone saw this ji zi the next morning, they all said it was good, and they all guessed that Meixiu did it, and they admired it. Hong Ren didn't make any comments after seeing it. Because he knew that Shen Xiu had not had an epiphany. At this time, when all the monks in the temple were talking about this song, it was heard by Zen master Huineng, a fire-fighting monk in the kitchen. Huineng asked others to take him to see this girl. It should be noted here that Huineng is illiterate. He can't read. When he heard someone say this Kiko, he said at that time that this person had not understood the real meaning. So he made another auspicious word himself and asked others to write it next to the beautiful Shu Zi. Bodhi has no trees, and the mirror is not a stage. There was nothing, so there was no dust. With this poem, we can see that Huineng is a man of great wisdom (some people say that he was reincarnated as the tenth monk in later generations), and his poems are in line with the epiphany view of Zen. It is an attitude of being born, which mainly means that the world is empty and everything in the world is an empty word. If the heart is empty, there is no need to resist the temptation from the outside world. Everything passes by the heart without leaving a trace. This is a very high realm of Zen, and those who appreciate this realm are called enlightenment. This poem is to prove emptiness. When Hiroshi saw this poem, he asked the people around him who wrote it. The people on the side said that Huineng wrote it, so he called it Huineng. In front of him and other monks, he said, It's a mess, nonsense, and he erased the poem himself. Then he hit Huineng on the head three times and left. At this time, only Huineng understood the meaning of the Five Ancestors, so he came to Hongren's meditation room in the middle of the night, where Hongren explained to him one of the most important Buddhist classics, the Diamond Sutra, and handed it to him. Then, in order to prevent the honey trap from hurting Huineng, Huineng was allowed to escape overnight. So Huineng went south overnight, lived in seclusion 10, and founded Zen Nanzong in Shaolin Temple in Putian. The next day, when Shen Xiu learned about it, he sent someone to chase Huineng, but he didn't catch up. Later, Shen Xiu became the protector of the Liang Dynasty and founded the Northern Sect of Zen. There is another saying about Huineng's eulogy, saying that his eulogy is written like this: "Bodhi has no trees, the mirror is not Taiwan, and the Buddha's nature is always clear, where there is dust." How to write Huineng Fu is still controversial in academic circles, but this is not the main content we are talking about now. What do you mean "nothing, where did the dust come from"? As we know, the internal system of Buddhism in China is very complicated, including Mahayana, Hinayana, Liberalism and Kongzong, while most Buddhist sects in China are mixed with Kongzong. Mahayana Buddhism, known as the Middle School in India, is a major change in the history of Buddhist thought. It focuses on empty talk, breaks superstition and sweeps all forms. It holds that all laws are empty in essence, and all its phenomena, whether in the world or in the world, include spiritual phenomena and material phenomena, as well as various pseudonyms we get in secular cognitive activities. Buddhism focuses on liberation. The so-called liberation is to break all kinds of bondage. Therefore, the empty talk in middle school really played a great role in breaking the bondage, especially the bondage of "seeing" (knowing). However, there is always a negative side to everything. The empty talk of the middle school, and finally the degree of denying everything (especially nirvana liberation), undoubtedly shook the theoretical basis of the whole Buddhism. Therefore, it is an inevitable trend for Buddhism to transition from "vacuum" to "wonderful" in the middle view. Therefore, after the middle period of Mahayana Buddhism in India, a series of classics, such as Goblet of Fire and Nirvana Sutra, began to preach the theory of "Almighty" and an eternal, universal and absolute Buddha nature as the basis for the existence of all beings. In China, these two ideas were introduced almost at the same time. On the occasion of the Jin Dynasty and the Southern and Northern Dynasties, through the elaboration of Daosheng and others, combined with the "origin emptiness" in Prajna and the "wonderful Buddha nature" in Nirvana, the thought of "all beings have Buddha nature" in a universal sense was put forward. His theoretical center believes that the so-called "Buddha nature", that is, the internal basis and reason for all beings to become Buddhas, is an absolute, universal and eternal existence, which has the function of sensing everything and can correspond to all beings and things, so it can be held in all beings and things. Therefore, in this sense, "Buddha nature" is shared by all sentient beings, and all sentient beings have "Buddha nature" and can become Buddhas. But the "Buddha nature" mentioned here is not special to them, but the theory of "emptiness" mentioned by Prajna, which can also be called "reality", "dharma", "emptiness" and "truth". Thus, in the highest sense, Prajna's "emptiness" and Nirvana's "being" are exactly the same, that is to say, the eternal "Buddha nature" is actually "emptiness". From this thought, we can see that: in the sense of the world, all living things are the product of the harmony of the five elements; In the highest theoretical sense, that is, in the sense of "reality", all living beings can say that they have nothing, and all they have is the only "empty" principle in the universe. This emptiness is the only truth in the universe, which is manifested in the "Buddha nature" of all beings and the "law nature" of things. As for the "Buddha nature" of "emptiness", because it is only a kind of emptiness, it can't be distinguished by words and thinking, but it goes beyond the specific characteristics of all linguistic thinking. The so-called "dyeing the net" is just one of such differences. Knowing this, we can understand that Huineng "had nothing, where did it cause dust?" Meaning of. Huineng accepted the thought of Prajna's emptiness and the thought that all beings in Nirvana have Buddha nature, and integrated them. It is under the guidance of this understanding that Huineng said the famous sentence "There was nothing, where did the dust come from?" The so-called "nothing" means that everything in the world is an illusion, and no law is true; The so-called "where to cause dust" emphasizes that "dust" is not real, and there is no difference between dyeing and not dyeing. In a word, he advocates the purity of Buddha nature, which is the only truth, so there is no dust and no dye. Because everything is expressed by the principle of "emptiness", only this one is true, and everything else is false. Therefore, as long as all beings know their Buddha nature, that is, know the truth of "emptiness", they can achieve Buddha. Huineng's point of view is contrary to what Shen Xiu said. Shen Xiu regards the body as a "bodhi tree" and the heart as a "mirror platform", and positively affirms the existence of things, which is in favor of "existence" and violates the principle of Prajna's "emptiness in origin". On the other hand, Shen Xiu emphasized the existence of "dust", that is, holding the things that can be dyed in the world as real things, which also runs counter to the principle of Prajna. In addition, from Huineng's prose, we can see that his proposition is to simplify practical procedures. Since there is no problem of purity in the mind, there is no need to cultivate the mind to get rid of the trouble of lust, so practice can be carried out in daily life and enlightenment can be realized in daily life. Shen Xiu's practice method is a step-by-step practice, that is, "always rubbing". This also reflects their different practice methods.