Classic main entry: After Huineng's death, disciples compiled his experiences and remarks into Six Ancestors Tanjing, which is a classic of Zen. The Tanjing is divided into ten categories, in which Huineng's life, studying as a teacher, showing cases and dying entrustment are described. Southern Zen Buddhism mentioned in the Tanjing: no mind is the religion, no phase is the body, and no shelter is the foundation. Introduction to Zen Buddhism Zen Buddhism, also known as Zongmen, is one of the sects of Han Buddhism. It began in Dharma and flourished in Huineng, the sixth ancestor. After the middle and late Tang Dynasty, it became the mainstream of Han Buddhism and one of the most important symbols of Han Buddhism. Most of the Buddhist sects in the Han Dynasty came from India, but only Tiantai Sect, Huayan Sect and Zen Sect were the three indigenous Buddhist sects independently developed in China. Among them, the character of Zen is the most unique. Zen master will use various teaching methods to achieve this state, which is also called enlightenment. Its core idea is: "don't set up words, don't teach people;" Pointing directly at people's hearts and treating nature as Buddha means grasping the truth directly from daily life through one's own practice, and finally reaching a true understanding of oneself. In the history of China, the development of Zen can be divided into four periods, from the introduction of Dharma into China to the end of the great flood Zen of Huineng, the sixth ancestor. This is the beginning of Zen, which can be called early Zen. From Huineng, Liuzu, Hongzhou and Shishou to five schools and seven schools. This is the development period of Zen, from the Tang Dynasty to the early Southern Song Dynasty. From the early years of Southern Song Dynasty, Lin Jizong, Da Hui and Cao Dongzong Hongzhi Zhengjue advocated talking about Zen. As for the middle and late Ming dynasty, this is the mature period of Zen, which can also be called middle Zen. As for the rise of Pure Land Sect in the middle of Ming Dynasty, the characteristics of Buddhism at this time are the integration of Zen and Purity, and the integration of Confucianism, Buddhism and Taoism. The integration of Zen and purity stems from the fact that Zen has been widely spread in the world, and the influence of the integration of Zen and purity has reduced the influence of monks in the world at that time, so they can only meditate on Buddhism, and Zen is gradually not needed by society. This is also called late Zen, which began in the later period. In the late Qing Dynasty and the early Republic of China, in view of the excessive decline of Buddhism, Master Xu Yun rose to revive Zen, the ancestor of modern Zen. The aim of "Zen" is to "point directly at people's hearts and regard nature as Buddha" as the fundamental purpose of "Zen". Buddhism believes that all beings have Buddha nature. This Buddha nature has various names, which are legally called "Dharma", "Reality", "Truth as" and "Reality". Among all beings, it is called "self-nature", "sex", "heart" and "self-nature". Entanglement is called "Tathagata to hide", "hiding knowledge" and "original consciousness", and entanglement is called "liberation", "nirvana", "Bodhi", "great mirror wisdom" and "ultimate consciousness". According to all Buddhist idealism and universal knowledge theory, it is eternal and absolute, the entity of the universe, the origin of the world and the immortal ultimate existence of the universe. It transcends time and space, is self-made, ubiquitous, ever-present, has various virtues, is used infinitely, is sacred, is not diminished, and is not as thoughtful as words. The so-called "four sentences apart is absolutely wrong." The reason why all beings flow from life to death is because they are ignorant, lose their true heart, recognize illusions as true and live a false life. And once enlightened and sexual, Bodhi cannot be obtained from the outside world. The theory that "truth is Buddha nature" is not unique to Huineng Zen, but is possessed by all other sects except Sanlunzong and Zhizong. The genius of Huineng lies in emphasizing this concept to a more prominent level and closely linking it with the theory and practice of liberation. Huineng said: Everything is in your heart, why not show your true nature from the heart! Human nature is self-purification, and all laws are self-nature. In this way, all laws are self-nature. Self-nature is always clean, and the sun and the moon are always bright, but they are covered by clouds and cannot see the sun, the moon and the stars. Suddenly, when the breeze blew away, the clouds were swept away, and everything looked like Rosen. It appeared at a time. Human nature is pure, just like a clear sky, wisdom is like the sun, wisdom is like the moon, and wisdom is always bright. In the outside world, when the clouds of delusion are covered, self-nature cannot be understood. Therefore, when encountering good knowledge, you can open the Dharma, but you can blow away the confusion. Both inside and outside are clear, and the laws are seen in the self. All laws are in the self, that is, the so-called pure dharma body. Ignorance, wisdom, etc. It's all the same. When you know all the laws, you will be the same ... There is no difference between observing the body and observing the Buddha. Buddha is self-made, don't ask for it from outside. I have a Buddha in my heart, and the Buddha is the real Buddha. The characteristic of Zen Buddhism is precisely to combine the truth of all laws with the self-nature of all beings, emphasizing "no distinction between mind, Buddha and all beings", demanding that sex and sincerity be the total source, and that the practice method can be taken from itself without waiting for external requirements, thus putting forward the slogan of "pointing directly at people's hearts and treating nature as Buddha". Its significance lies in: firstly, it inherits all the idealistic and omniscient ideas in the Shurangama Sutra, directly absorbs the research results on the theory of Buddha nature and mind nature taught since the Southern and Northern Dynasties, abandons the tedious theoretical argumentation, and wins the hearts of the people by virtue of the symbolic significance of Zen Buddhism and the characteristics of Zen master's practice and demonstration; The second is to emphasize that all living beings have Buddha nature, a pure self-knowledge and the concept of Buddha nature equality. For literati who always believe that "human nature is good" and attach importance to subject and personal cultivation, it is easy to produce strong psychological * * * sound for ordinary people in extremely unequal class society; Third, it has narrowed the distance between all living beings and Buddha, indicating that if the world wants to get rid of troubles and achieve Buddha's fruit, it is necessary to directly add functions to its own heart, clarify its own heart and see its own nature. The method is simple and clear, so that the ultimate existence of Buddha has a strong attraction and intimacy for people in real suffering, thus greatly improving self-confidence.

The practice principle of "Zen" is "no mind for teaching, no body, no shelter as the foundation". The theoretical core of Huineng Zen Buddhism is liberation theory, which holds that the reason why ordinary people can't become Buddhas is that they can't see their own nature because they cling to various legal minds. From vulgarity to holiness, we must first guard against arrogance and rashness, be careless in everything, and practice freely in everything, so as to correspond to truth and reality and get rid of the troubles of life and death. Therefore, the altar sutra said, "I learned this method from top to bottom, and gradually established that no mind is the religion, no phase is the body, and no life is the foundation." "Mindfulness" refers to the conscious activity of people's thoughts and sixth sense. "No thoughts" does not mean to stop all conscious activities, because it is tantamount to a dead person. As the saying goes, "I died after thinking, and I was born elsewhere". Even from the understanding of Buddhism, "if you don't think about everything, you will always think about it, that is, the law is bound and the name is seen." "No thoughts" means that people should get rid of false differences and persistence in their thoughts. The altar sutra says, "What's your name?" ? Those who don't read Buddhism, see the dharma, don't know the dharma; Everywhere, always self-purification, so that six thieves (refers to the eyes, ears, nose, tongue, body, heart, body) out of the door, stay in the six dust (refers to color, sound, fragrance, touch the law), come and go freely, that is, Prajna Samadha, free, no name. ""The world is fascinated by foreign ministers and by internal qi. If you can leave each other and the air, you won't be fascinated. If you realize this method and open your heart, it is for enlightenment. Xi Yun, a disciple of Zen Buddhism, also said: "However, at present, we have no intention of learning and do not want to be separated. There is no one without me, no greed, no hatred, no victory or defeat. But apart from so many delusions, the nature is pure, that is, practicing Bodhi Buddhism, Buddhism and so on. If you don't want to do this, you will study extensively, practice hard, eat grass and clothes, and don't know your own mind. These are all evil deeds. "Since the fifth ancestor Hirohito, we have vigorously promoted the Diamond Sutra. The core idea of the Diamond Sutra is to ask the Bodhisattva to have no self, no one, no sentient beings and no longevity. Bodhisattva's views on various dharma circles are illusory. Although he longs for the supreme bodhi, practices all good dharma, and is willing to do his best for all sentient beings, he can't see that there is one dharma and one sentient being. Only in this way can he blend into the universe and achieve supreme bodhi. To do this, we must "leave this country in self-awareness, not in law." "That is, the Diamond Sutra says that you should have nothing to live in, only one heart. "All Zen teachers said that what they elaborated was nothing more than this general idea in the Diamond Sutra. In fact, this method of Zen practice is not new. As early as when Buddhism was introduced to China, there was a similar expression in the first classic "Chapter 42": "A monk wants to love, knows its source, reaches the Buddha's deep understanding, realizes inaction, gains nothing from it, seeks nothing from the outside, has no thoughts, does not graduate, does not study, does not do things, and does not learn from you. Also, "Buddha said: Look at heaven and earth, want very much, look at the world, want very much, look at the spirit, that is, Bodhi. If you are knowledgeable, you will get sick. " The central content of Zen is "No Buddha outside the heart" and "No Buddha outside the heart". Everyone's mind is Buddha's heart, so becoming a Buddha is since the enlightenment's nature. Self-deception is folly, all beings are all beings, since the enlightenment is wisdom, and holiness is Buddha. Because self-awareness is round, the body is unique, and it is an all-encompassing and inseparable whole, so if you view Buddha with wisdom, you will get the whole, so Li Genren can only understand this purely complete principle, and there is no order. The so-called epiphany is to suddenly understand, realize and comprehend Buddhism without long-term practice. This kind of epiphany produces inner mysterious revelation through intuitive subjective experience, and achieves the sudden change of mental state. Later Zen masters often used the metaphor of "falling like a bucket" to describe epiphany. As soon as the bottom of the bucket is removed, the contents of the bucket will be unobstructed immediately. Similarly, if a person has an epiphany, he can immediately straighten out his nature. This realm can only be understood by words. The so-called "thinking about the source of drinking water, knowing yourself and knowing yourself." Therefore, the difference between Buddha and sentient beings is only an enlightenment, and the difference between mystery and enlightenment is only a thought. The altar sutra said: "I don't understand what I know, that is, the Buddha is a living thing." Think about it, that is, all beings are Buddhas. " "If you realize that there is no Buddhism, you will see that the West is only a moment. If you don't realize Mahayana, the road is long and Xiu Yuan is awkward. " "I'm in forbearance monk, smell his words, just know it's really like nature. Therefore, this teaching method is welcomed by later generations, allowing learners to realize Bodhi and observe their own hearts. Let your nature have an epiphany. " The concept of epiphany and non-false practice has become the fundamental proposition of Zen practice since Huineng initiated it. The so-called "self-nature since the enlightenment, epiphany meditation, but no gradual progress, so do not make all laws." Shen Hui, a disciple of Huineng, used the metaphor of "cutting off a bundle of silk with one sword" to describe the epiphany thought of "one thought corresponds to enlightenment". Therefore, the Zen ancestors' practice and preaching in the later generations are all about "enlightenment." "Six Ancestors Tanjing" is divided into several parts: one is to talk about his origin and process; Second, he told the public what he said and reflected his thoughts; Third, it talks to his disciples and finally tells them. Six Ancestors Tanjing has developed for more than a thousand years from the Tang Dynasty to now, with many versions, and there are dozens of versions in folk statistics, which can be summarized into four versions. The first is the earliest and oldest six-ancestor altar sutra discovered so far. The name is very long and not easy to read. The Mahayana Paramita Sutra of South Zongdun School was cast by Master Huineng, the sixth ancestor, in Randeng Temple, Shaozhou. This version was 1923 discovered by a Japanese scholar at the British Museum in London. At the beginning of the last century, a Taoist priest in Dunhuang accidentally discovered a batch of Sui and Tang dynasties. As soon as the news was announced, scholars from all over the country, especially archaeologists, flocked to get this document. One of them, Stein, an Englishman, bought a part of the Tanjing by disgraceful means and shipped it to London to be exhibited in the British Museum, which aroused the upsurge of scholars' research on the Tanjing of the Six Ancestors, especially the early Japanese people's research was better than ours, and later we also paid attention to it. This edition of Tanjing is about 65438+100000 words, which was not sorted out when it was first discovered. It is very irregular, and many typos and omissions have been sorted out now. This is the Six Ancestors Tanjing completed in the Tang Dynasty. The second edition is Hui Xin's Six Ancestors Tanjing, probably compiled from the late Tang Dynasty to the Song Dynasty. The man also explained why he made up this book. When he saw the ancient version of the Tanjing, he couldn't understand it, and there were some mistakes and omissions, so he wanted to compile a standardized Tanjing of the Six Ancestors. It was found in a temple in Sheng Xing, so it is also called Sheng Xing Temple Book. This version has also been found in other temples in Japan. The third edition is Qi Songben, which was compiled by a monk in the Song Dynasty. It turns out that this Cao is the magic weapon of the Sixth Ancestor. When he edited it, he explained that he was going to write an altar sutra. An official said, if you proofread the ancient altar sutra, I will pay you to print and distribute it. After a few years, he really found several versions of the Tanjing, compared them, corrected the mistakes, and compiled another one, which was the version of the Song Dynasty. The last version is Zongbao's Six Ancestors Magic Tanjing, which was compiled by a man named Zongbao in the Yuan Dynasty. This altar sutra is about 20,000 words, and the words are relatively popular and standardized. So comparatively speaking, Dunhuang is the earliest, but it is a little difficult to read. Zongbao version has more words, more than 20 thousand words, which is easier to read. Bookstores sell them, so it's easy to read when translated into vernacular. I suggest you have a look. The Six Ancestors Tanjing published in Dunhuang has a great influence in the world and is widely spread. Many countries have translated it into their own languages. So far, there are 12 English versions, as well as Korean, Japanese, Spanish, French and so on. Six ancestors thought that the human heart was equivalent to the Buddha, that is, "the heart is the Buddha". Of course, this idea is not necessarily his invention, because Buddhism has always had this kind of statement and thought, but Huineng, the sixth ancestor, specially emphasized this kind of thing. From the historical development, Buddha Sakyamuni was a human being, but after thousands of years of slow development, he became a god, and our current Buddhism worships and worships him. But the sixth ancestor Huineng brought God back to reality. "Everyone has a Buddhist heart, everyone has a Buddhist nature, and everyone can become a Buddha. "Because" Buddha is the heart, and the heart is the Buddha ",everyone can become a Buddha, regardless of whether the elderly, children or even bad people have Buddha nature. This is a very important idea. If you look at Buddha from any angle, it belongs to Huineng's view of Buddha nature. His view of Buddhism is "the heart is the Buddha, and the Buddha is the heart". Since everyone has a Buddhist heart, everyone can become a Buddha, but how to become a Buddha? Why some people can't become buddhas. This leads to the second thought of the sixth ancestor Huineng, how to become a Buddha? Huineng, the sixth ancestor, said: "Epiphany cannot become a Buddha. You can't become a Buddha with one heart. You have to realize that you can't become a Buddha without a heart. You opened the six ancestors altar sutra and discussed a lot. If you don't realize, the Buddha is a living thing, so the key lies in your consciousness. He emphasizes "epiphany", not slowly, but suddenly. The Northern Sect advocates gradual progress, which we call "gradual enlightenment". It is necessary to distinguish the northern and southern sects of the five ancestors, that is, the southern Sect can appear in the north and the southern Sect gradually spreads to the north. Of course, this is not absolute. The two of them "have a step by step and a step by step". This is a causal relationship and a process that cannot be ignored. Therefore, we regard Huineng, the sixth ancestor, as an important thought of Nanzong Zen, and we also call Nanzong Zen "sudden feeling". When the forum passed through Dunhuang, Nanzong Dunjiao was the best. This is the second thought of Huineng, the sixth ancestor. How, by what means, by what means? This leads to the third thought of Huineng, the sixth ancestor. Enlightenment depends on oneself, "self-knowledge", Buddha's heart lies in you, and enlightenment depends on your strength. Others can only help you, so he said, "Self-knowledge is the truth." Self-immorality is not a question of real understanding, methods and liberation. We often say that the subjective initiative of "self-immorality" inherits wisdom, which lays a theoretical foundation for the development of Zen and has a great influence on the establishment of various schools of Zen masters later. After his death, his disciples preached Zen and formed two factions, the North and the South. The Northern School is under the God of Heze, and it is called Heze School. Nanzhong Sect is represented by Hongzhou Sect under Huaiyang Gate in Nanyue, and Shizong Sect is represented by Qingyuan and Shifting Stone. Huineng Zen Buddhism has replaced the original position of Beizong Shenxiu School and become an authentic Zen Buddhism under the impetus of Beizong Heze School. However, the Heze School declined at the end of the Tang Dynasty because there were no successors. Nanzongmen had a great influence on later generations. Under the Southern Sect, five sects were formed, namely, Lin Ji in Hebei, Cao Dongzong in Jiangxi, Luyang in Hunan, Yunmen in Guangdong and Fayan in Jiangsu. Later, zong yuan, the eye of the law, spread to Thailand and Korea; Yunmen Sect and Lin Yizong further spread to Europe and America. In China and Japan, the cases of Lin Jizong and Cao Dongzong are the most prosperous. Heze school is one of the Zen schools of Han Buddhism and the northern school of Cao Zen. Starting from Heze God, he inherited the sixth ancestor of Cao and was honored as the seventh ancestor of Zen. However, his position was not recognized by the southern sects. Because Heze School spread in Luoyang, it was considered by Shi and Hongzhou as the northern Sect of Cao Zen. In the 20th year of Kaiyuan, Heze God held an unveiling meeting at Dayun Temple in Huatai (now hua county, Henan) to criticize the Northern Sect and establish the orthodox position of Cao Xizong. The existing "On the Right and Wrong of Nanzong" is the record at that time. The earliest editor of Six Ancestors Tanjing should be Hezemen, but now the Six Ancestors Tanjing has been rewritten by Hongzhou and Shitumen, adding many unfavorable statements. Therefore, there are no outstanding talents in the clan after God, and because of the war in the north, this clan has declined since it spread from Cizhou Faru to Guifeng Zongmi. In the tenth century, the legal system spread by Qingyuan Hangsi and Nanyue Huairang was regarded as the orthodoxy of Cao Xichan, but the legal vein of Heze God was submerged. Because of the discovery of Dunhuang ancient books, modern scholars rediscovered Heze School and re-evaluated its historical position. Stone School, also known as Shi Chan, and Hongzhou School are listed as one of the two schools of Zen in Tang Dynasty. They are divided into three schools, namely Huineng, Liuzu, Qingyuan Hangsi, Shixiwan, and Yunmen, Fayan and Cao Dong. Its main founder, moving for stones. Because he wanted to move the Zen master, he once lived in a house built on a boulder in Nanyue, and was called a "stone monk". His Zen Buddhism is also known as the Stone School. Xi Shi moved the Zen master because he read Zhao Lun and Nirvana Hiding His Name: "He who knows everything is a saint!" Impressed, he wrote Participation in Tong Qi, which established the basic idea of this school. Ideologically, it is similar to Niutouzong. Hongzhou Sect, also known as Hongzhou Zen, is one of the two major sects of Zen in Tang Dynasty, which was separated from Huineng, the sixth ancestor. It started from the Huaiyang Zen master in Nanyue, but its actual founder is the Hongzhou Taoist master. There are two situations: Lin Ji and Luyang. Hongzhou School attaches great importance to pioneers and is famous for its sharp style. It often attracts scholars with fine wine. Lin Ji, a Zen master, also advocated that Zongxi had no intention of luck. "Unintentionally, unintentionally. Such as the body, such as the wood and stone inside, motionless and unshakable; It's like a void outside. It doesn't matter if you don't plug it. No position, no appearance, no gain or loss. " He also said, "But if you can be careless, it's over." . Yun inherited Mazu Yi Dao's thought that "the heart is the Buddha" and advocated that "the heart is the Buddha". "Sex is the heart, the heart is the Buddha, and the Buddha is the Dharma". Starting from this thought, he advocated that "the heart begins with the heart, and the heart is the same", and later generations have the saying of "heart to heart". Yi Xuan, who is in Linji, advocates that "the heart starts with the heart, but the heart is the same", and later generations have the saying that "the heart is connected". Linji Yi Xuan inherited Huineng, the sixth ancestor of Caoxi, and experienced the Zen methods of Nanyue Huairang, Mazu Yi Dao, Baizhang Huaihai and Huangdi Le Yun Xi. It is famous for its sharpness and fierce Zen. There are Lin Ji Lu, Zutang Ji, Volume 19 and Jingde Dengchuan Lu. Record his life story and Zen method. Lin Jizong passed down to Shishuang Chu Yuan (986- 1039) and was divided into Yang Qi School and Huanglong School. The founder of Yangqi School is the Party Congress, named after living in Yang Qi Scenic Area (north of Pingxiang, Jiangxi). The founder of Huanglong School is Huinan (1002- 1069), named after living in Huanglong Mountain (now Nanchang, Jiangxi). Huinan was a disciple of Cloud Gate, and later Lin Ji. During the Southern Song Dynasty, due to the influence of Yangqi School, Lin Ji School became the most representative school of Zen and Han Buddhism. 1 187, Japanese monk Ming An Rongxi introduced Huanglong School to Japan, which made Lin Ji School develop greatly in Japan. 1246, China monk Lanxi Daolongdu Day was introduced to Yangqi religion. Of the 24 schools of Zen in Kamakura, Japan, 20 were Yang-style. In the 1980s, there were more than 5 million Lin Jizong believers in Japan. One of the five schools of Zen in Cao Dongzong, separated from the school of teachers and children, was founded in the biographies of Liang Jia and Caoshan in Dongshan, and later spread to Zen master Hongzhi Zhengjue, and founded meditation and great wisdom and high school talk, which became the two schools of Zen in later generations. Japanese Daoyuan Zen master entered the Song Dynasty, studied under Cao Dongzong Tiantongshan Rujing Zen master, and then returned to Japan to establish Yongping Temple, advocating "Zhengchan", which was the beginning of Cao Dongzong, Japan. Taiwan Province dharma drum mountain's feast master is descended from Cao Dong. Huiyang School, one of the five schools of Zen, was separated from Hongzhou School. Weishan Zen master in Tangtan Prefecture, famous for his spiritual blessing, inherited from Baizhang Huaihai Zen master. The Zen master in Yangshan, Jiangxi Province, is famous for his wisdom and silence. He inherited the law of Lingshan. Teachers come down in one continuous line, not first-class, and the law department is very prosperous. So there was Yang's reputation. See a brief account of the past. According to Lu's practice theory, all sentient beings have Buddha nature, and if people have a clear mind and see nature, they can become Buddha. Cloud Sect, one of the schools of Zen. Originated from Qingyuan's thought and the hope of moving stones. It was named Yunmenzong, and its founder was Yan Wen Zen Master in Yunmen Mountain, Shaozhou (north of Ruyuan Yao Autonomous County, Guangdong Province). Its inheritance is as follows: the stone moves to the emperor's enlightenment, and the emperor's enlightenment leads to Longtan, Longtan leads to Deshan, and Deshan leads to Xuefeng. Xuefeng righteousness exists under the door and is divided into two branches: Yan Wen, which crosses Yunmen Gate, is the Yunmen Sect; The other one was prepared by Xuansha, who passed on Luohan as a minister, and Luohan as a minister passed on Fa Yan Zong and Fa Yan Wenyi. Ji Gu said briefly: "The successor Xuefeng kept the Zen master, the successor De Shan Jian, and the successor Longtan believed in the Zen master and taught Buddhism. Sejong raised him. The eye name is Yunmenzong. " His Zen style is called "three sentences of cloud gate": "Let the letter cover the dry Kun", "Break the crowd" and "Go with the flow".

Fayan school, one of the five schools of Zen. Originated from the first line of Stone School under Huineng, the sixth ancestor, and started from Fa Yan Wen I, it is the latest school among the five schools of Zen. Its inheritance is as follows: Shiwangqian preached Emperor Wu, Emperor Wu preached Longtan belief, Longtan preached virtue and goodness, and virtue and goodness publicized Xuefeng righteousness. Xuefengyi exists under the door and is divided into two branches: one is Yunmen Yan Wen, that is, Yunmen Sect; The other one was prepared by Xuansha, who passed on Luohan as a minister, and Luohan as a minister passed on Fa Yan Zong and Fa Yan Wenyi. Zen master Wen Yi lives in Liang Qing Hospital of Xiling. Master Wen Yi once quoted Hua Yan's early six meanings, saying that the three realms are idealistic, and all laws are only knowledge. Li Jing, the leader of the Southern Tang Dynasty, awarded Wen Yi the title of "Dafa Yan Zen Master". After Wen Yi (885-958), Deshao (89 1-972) and Yanshou (904-975), it was active in the late Tang Dynasty, the Five Dynasties and the early Song Dynasty. The world is known as the Sect of the Eyes of Law.