According to legend, Sean of the South China Sea Secretariat at that time wrote a list and reported it to Liang Wudi. Dharma also heard that Liang Wudi believed in Buddhism, so he went to Jiankang (now Nanjing, Jiangsu) to talk about Buddhism. At that time, Liang Wudi wholeheartedly admired Buddhism and spared no effort to build temples, make scriptures and offer sacrifices to monks. So he thinks he has great merits and doesn't know how to verify Buddha's fruit bodhi. Dharma hit the nail on the head and told Liang Wudi that there was no merit. Due to disagreement between the two sides, Dharma "crossed the river with one reed" and spent nine years in the cave of Shaolin Temple in Songshan, Henan Province, waiting for descendants.
Early Zen emphasized not to write, which means "unknown". Its main spirit comes from Shurangama Sutra. Zen pursues the first meaning of "ask questions all the way, and thousands of saints don't preach", which is divorced from all languages, hearts and thoughts. Language is just a medium to express meaning, and the real meaning can't be expressed in words. Therefore, Buddhism advocates "speaking without righteousness" and breaking the obsession with language and writing. The so-called "not speaking" is based on this principle. Another source of Zen Buddhism is Prajna Paramita, which developed in southern China under the influence of Sanlun Sect and Tiantai Sect. Its leader is Niu Tau Fa Rong, so it is also called Niu Tau School. The Taoist beliefs of the four ancestors of Zen Buddhism combined the pure Buddhist theory of Lengga School with the middle view of Niutou School, forming a unique Sect in China-Zen.
The Dharma Council can secretly transmit the Dharma Seal with the Shurangama Sutra, so the second ancestor has four volumes of Shurangama Sutra, which can transmit the heart of Dharma Seal, and the third ancestor, SengLadies, has a volume of confidence. The following four ancestors can't open Tauren Zen, and the following five ancestors are Huineng's beautiful wall books, especially the imperial clan style that China hasn't had for thousands of years, which is a great change of Zen in China. From Southampton to the north, it was gradually divided into rivers to drink, and then gradually spread to Japan from the north. Its main idea is that southern Zen opposes southern Zen, and the five flowers are bound together.
Master Erzu was born in Hulao Pass (also known as Wu Prison, now northwest of Henan County). His father's name is Ji Before Hui Ke was born, he often worried that he had no children, thinking: "My family worships goodness, how can there be no children?" So I pray for the blessing of Buddha and Bodhisattva every day, hoping to have a son and inherit my ancestral business. In this way, I prayed devoutly for a period of time, and finally one night, I felt the Buddha's light filled the room, and soon Hui Ke's mother became pregnant. To remember the Buddha's grace, after Hui Ke was born, his parents named him "Guang".
Hui Ke was ambitious, broad-minded, well-read, and memorized Confucian classics, especially poems and Yi. He was keen on traveling, but not on housework. Later, when I came into contact with Buddhist scriptures, I deeply felt that "the teachings of Confucius, the rules of etiquette and law, and the books of Zhuang Yi are not perfect", so I lived in Buddha, detached myself from things, felt at ease, and had the idea of becoming a monk. Seeing that his ambition could not be changed, his parents allowed him to become a monk. So he came to Xiangshan, Longmen, Luoyang, to learn Buddhism from Master Baojing, and soon he went to Yongmu Temple to get a foot ring. Since then, I have traveled around lecture halls to learn the teachings of Mahayana Buddhism. After years of study, Master Hui Ke has a full understanding of Confucian classics, but personal life and death is still a mystery to him.
At the age of 32, Master Hui Ke returned to Xiangshan, gave up the simple pursuit of words and knowledge in the past and began to practice. He meditates from morning till night every day, hoping to solve the problem of life and death through meditation. Eight years passed like this. One day, in meditation, Master Hui Ke suddenly saw a man of God standing in front of him and told him, "If you want to get the fruit, why should you stop this evil?" Bandits (non-) are far away, and you are as good as the south (if you want to win the sacred fruit, don't stick to doing nothing. The avenue is not far from you, go south! Hui Ke knew that Master had enlightened him at this time, so he changed his name to Shen Guang. The next day, Master Hui Ke felt a terrible headache, as if he had been pricked by a needle. His shaving master, Master Bao Jing, wants to find a doctor to treat him. At this moment, Master Hui Ke heard a voice in the air telling him, "This is a thoroughly remoulded body, not an ordinary headache. Master Hui Ke then told his teacher what he had heard. When Zen master Bao Jing saw his parietal bone, it was like five peaks rising, so he said to Zen master Hui Ke, "This is auspicious, so you must be aware of it. The dharma protector guides you to the south, and clearly tells you that Master Dharma on the wall of Shaolin Temple is your teacher. "Master Hui Ke bid farewell to Master Bao Jing, went to Shaoshi Mountain, came to the father of Dharma, and waited on him day and night. At first, the founder of Dharma just meditated on the side wall, ignoring him at all, let alone preaching to him. However, Master Hui Ke was not discouraged, but became more respectful and pious inside. He constantly inspired himself with the spirit of Goode's selflessness: "In the past, people sought the Tao, knocked on bones to get marrow, pricked blood to satisfy hunger, spread mud and threw it into the cliff to feed tigers. "Old Shang Ruo, who am I?" In this way, he stayed outside the cave from morning till night and did not dare to slack off. After a while, on the ninth night of the twelfth lunar month, the weather suddenly turned cold, the wind was biting, and it snowed heavily. Zen master Hui Ke still stood there, motionless. It was dawn, and the snow didn't reach his knees.
At this time, Father Dharma slowly turned around and took a look at him, feeling pity. He asked, "What do you want to do after standing in the snow for a long time?"
With tears in his eyes, Zen master Hui Ke replied sadly, "I only hope that the monk will be merciful and open the manna gate, which has a wide accumulation."
The founder of Dharma said, "The Buddhas are wonderful, they rob the diligent, and it is difficult to do what they can, so they have to endure. How can we treat Xiao Zhi with small virtue, treat us lightly, and be diligent in vain if we want to take advantage? The most wonderful way revealed by the Buddhas is to practice diligently, do things that ordinary people can't do, and endure things that ordinary people can't stand, so that we can prove it. Can it be proved by a virtuous, filial and careless man? If you want to take that virtue and Xiao Zhi's Dafa, you can only be an idiot. If you work hard, there will be no result. "
After listening to the teachings and encouragement of the grandfathers, Master Hui Ke secretly picked up a sharp knife, cut off his left arm with a click and put it in front of the grandfathers. The blood in the snow suddenly turned red.
The founder of Buddhism was moved by the pious actions of Zen master Hui Ke. He knew that Zen master Hui Ke was an instrument, so he said, "Buddhists seek the Tao first, and forget themselves for the Dharma. Now, if you break your arm in front of me, you can also look for it. (When the Buddhas first sought the Tao, they all gave their lives for the sake of Buddhism. Now, in order to seek Buddhism, you follow the example of the Buddhas and cut off your arm in front of me. If you seek the dharma in this way, you will succeed. "
Father Dharma changed Shen Guang's name to Hui Ke.
Master Hui Ke asked, "Can you smell the dharma seals of the buddhas?"
The founder said, "Buddhists seal the law, and bandits (don't) get it from people."
Master Hui Ke was at a loss, and then said, "My heart is restless, so I beg for peace."
The founder replied, "Come with your heart and be at peace with you."
Master Hui Ke pondered for a long time and replied, "If you find your heart, you can't get it."
The founder then replied, "I trust you."
After listening to his father's answer, Master Hui Ke suddenly realized that he was full of enthusiasm. It turns out that there is no real heart to get, no real "anxiety" to be safe. Peace and anxiety are delusions.
After enlightenment, Master Hui Ke continued to stay with the founder of Dharma for six years (that is, nine years), and then inherited the mantle of the founder and became the second ancestor of Zen.
According to historical records, after the second ancestor Hui joined the third ancestor monk, he went to Yedu, kept a low profile, changed his face, said whatever he wanted, or went to various restaurants, or talked in the streets, or served with his companions. The four of them converted with one voice, which lasted for 34 years.
Someone once asked the second ancestor, "The teacher is a Taoist, so why?" Master, you are a monk, and monks have the precepts of becoming monks. How can you get in and out of these dirty places? )
The second ancestor replied: "It's none of your business if I adjust my mentality (it's none of your business if I observe and adjust my mentality myself)!"
Master Hui Ke is good at rhetoric. Although he has no intention to promote his Zen, more and more people know his Zen. With his growing influence, his missionary activities were attacked by monks who held scriptures at that time. At that time, there was a mage named Kaohe who taught Nirvana Sutra in the temple. His disciples gradually left the lecture hall after listening to Master Hui Ke's lecture and studied Zen with Master Hui Ke. The debate master was outraged and slandered Master Hui Ke in front of Mayor Zhai Zhongkan, saying that he was spreading rumors to mislead people. Zhai Zhong listened to the slanderers of the master debater and illegally persecuted Master Hui Ke. Master Hui Ke accepted it frankly and never complained. According to the records on the lamp, Master Hui Ke lived 107 years old and died in the 13th year of Emperor Wendi (593), becoming the great ancestor of the Zen master. Monk statue
The three ancestors of Zen Buddhism are also monks, monks and so on. The Zen monk of Sui Dynasty, "Wu Guang Hui Yuan", was called "Master of Three Ancestors, I don't know who." This shows that Buddhist historians are not very clear about the situation of monks and nuns In the Tang Dynasty, there were a few words in the biography of qi zhou Shuangfengshan Buddhism and Taoism (Volume 2 1): "There are two more monks. I don't know where they came from. They went to Wangongshan in Zhou Shu to practice Zen, and when they heard about it, they were punished by law. " Zhou Shu mentioned in this article is now Qianshan County, Anhui Province, and one of the two monks is Monk Cans. Because Daoxin (580-65 1), the fourth ancestor of Zen Buddhism, "smells it and goes away, suffering from its Buddhism", Daoxin is a disciple of the participating monks. The other of the "two monks" is said to be the monk's classmate, Master Ke.
1982, a brick inscribed with inscriptions was unearthed in Hangzhou, which read: "In July of the 12th year of Emperor Kai of Sui Dynasty (592), Master Shen and the monk went into the Wangong Cave in Shuzhi to build a tower to support them. Remember the heart. " The inscription on this brick conforms to modern Buddhist classics and should be credible.
At first, as a layman, monk Shen was respected by his second ancestor Hui Ke (487-593). In the third year of Tianbao in Northern Qi Dynasty (552), Hui Ke awarded monk Shen, a disciple of Dharma. At that time, monk can was over 40 years old. Since then, he has been living in seclusion in Zhoushuwangong Mountain. During the period of Emperor Wu of the Northern Zhou Dynasty, Monk Can lived in seclusion in Sikong Mountain, Taihu County for more than ten years. In the twelfth year of Emperor Kai of Sui Dynasty (592), a 14-year-old came to visit his teacher and said, "May monks be merciful and beg for exemption from practice." The monk asked, "Who bound you?" Tao Xin replied, "No one is bound." The monk said, "What relief is there?" So I realized.
Monks can teach the Taoist mind the theory of "knowing three things and giving birth to one", as well as the Buddhist theory in Lotus Sutra, which has a great influence on the Taoist mind. Daoxin worked here for nine years and was ordained in Jizhou. Monks and ladies often teach the mysterious Zen to Daoxin. When the time is ripe, monks can immediately hand in their spears and clothes, and preach as follows: "China plants are fields, and peanuts are planted from the fields." If no one planted it, there would be no life in China. "Later, he went to Luofu Mountain and was not allowed to follow Taoist beliefs. He was allowed to preach the Dharma in the same place, and said, "In the past, Master Ke gave me the Dharma, and then he went to Ye Fu, and it was over after 30 years. Why should I stay here now that I have you? "Dao Xin is the only disciple of Monk Can, and Monk Can has high hopes for him.
Two years later, Sancan returned to her original place. After the public statement, he closed his hands under the Fahui tree. It was the second year of Yang Di the Great's great cause (606), life is unknown. Emperor Xuanzong of the Tang Dynasty was a Zen master and a silent tower.
According to legend, Monk Chan once wrote the Inscription of Confidence, which was questioned by the Buddhist community. There are two kinds of situations: the inscription of Buddhism and Taoism and Mahayana. The first sentence of "Inscription of Confidence" is: "Nothing is difficult to a willing mind." This means that the highest state of meditation is to eliminate false differences. He also talked about "living in harmony and carefree troubles." This is very similar to the Taoist thought of returning to nature. Later, I also talked about the middle principle of "don't say anything, don't worry about anything". I can't stop, and both sides often see it. This is obviously an empty door theory. "One is all things, all things are one" also embodies the truth theory of Mahayana.
Neither Tang Daoxuan nor Song Zanning made a biography for him. There are only a few simple words about the life of Monk Chan in Zutang Collection. Only the Record of Dengchuan in Jingdezhen has three chapters in detail. It is said that in the second year of Tianping in the Northern Qi Dynasty, there was a layman who was in his forties and did not give his surname. I came to present a gift.
Monk statue
He claimed to be a "disciple with wind and illness" and asked Hui Ke to say "I will punish you for your crime". For a long time, laymen said that "it is impossible to find a sin." Hui Ke said, "I am guilty with you." And called him "living according to Buddha." He said that when he met Hui Ke, he knew that he was a monk, but he didn't know why Buddhism revealed to him that "the heart is the Buddha, the heart is the Dharma, the Dharma is like this, and so is the monk treasure". A layman's epiphany is an extraordinary speech. He said, "Today, I realize that sinfulness is not inside, not outside, not in the middle, like its yo-yo, there is no other dharma." . Hui Ke was so impressed with this device that he shaved it off and named it Monk Can. In March of the same year, I was given an anklet in Guangfu Temple. Shortly thereafter, Hui Ke immediately paid him a plan and said, Ye Yue
Originally there was land, which was planted with China soil.
There were no seeds, and China was not born.
After becoming a monk, Wu Zhou lived in seclusion in Wangong Mountain in Zhou Shu (now Anhui) every time he destroyed the Buddha. "He lived in Sikong Mountain, Taihu County for more than ten years, when he was ignorant." During his seclusion, he visited Luofu Mountain in Guangdong with Taoist friends. Then he returned to Zhou Shu. Sui Daye died in the second year (AD 606). Tang Xuanzong became a master of learning wisdom.
Monks are considered to be the third ancestor of Zen. Among the founders of the first six generations of Zen Buddhism (from Dharma to Huineng), the early information about monks and women is the least. There is a biography of the monk in Volume 9 of Continued Biography of the Monk, but this monk is a monk, not a Buddhist monk. Due to the lack of historical materials, the academic circles have doubts about whether there are problems in Buddhist laws under Hui Ke. The reason is that Volume 16 of the Biography of Hui Ke: "At the end of the story, there is no heir." This means that Hui Ke, as a legal person, has no heir. Although there is a saying in Volume 25 of the same book "Biography of Fa Chong": "If you can become a Zen master, you are a Zen master", it does not mean that this Zen master is a disciple of Hui Ke. He may be another person who thinks that "lady" and "charm" are different. Therefore, they concluded that there may be a fault in the inheritance between Hui Ke and Daoxin. However, the magic weapon stories, true stories and records of the past dynasties clearly recorded that Hui Ke sent messages to monks, and monks and women sent messages without interruption. Like a magic weapon of all ages.
But the master knows that the Luanhe River is very human, so he can learn to do it and believe in the cassock. But a surname said, "You are kind and loving, and I have only one. You must avoid it.". Ladies and gentlemen also pretend to be crazy, and Zhou Shu Sikong Mountain was hidden by Emperor Zhou, and Gongshan was a child for more than ten years. Do you believe in the master's method of passing on clothes?
In the history of Zen Buddhism in China, Master Yin Shun also put forward his own views on this issue. He thinks it is not a problem for Hui Ke to preach and teach. He said that Volume 25 of Biography of Eminent Monks and Biography of Fa Chong "can be a Zen master, and then a Zen master", so it can be seen that Hui Ke's descendants are eminent monks. As for the missionary letters from monks and women, "Hong Ren's family recognized them. When Hong Ren was alive (AD 602675), it must have been circulated, which established the legal system of past dynasties. Hong Ren, a disciple of Daoxin, knows that he is said to be a monk. What is there to doubt? " As for the difference between "energy" and "charm", he said that every word of "energy" was "charm" in ancient times. So he said, "it should be credible to learn from monks." But as an important figure connecting the past with the future, it is worth noting why Dao Xuan and Zanning did not make a formal biography for him.
Legend has it that monk can wrote an inscription on the belief of Buddhism, but it was not mentioned in the Collection of Ancestral Temples. The full text was published in volumes 3 and 3 of Jingde Lu. It is said that this Xinyi Ming was not written by a monk, but was entrusted by later generations by mistake. But its profound meaning and beautiful language have always been regarded as the essence of Zen. Lv Zheng, a modern Buddhist, compared it to the Tanjing written by Huineng. He said: "The three ancestors, monks and nuns, have confident inscriptions, and the six ancestors Huineng dictated the Tanjing, which is considered by later generations to be a Zen classic. Although there are problems such as truth and falsehood, it is not only convinced by future generations, but also has an impact on Zen thought, that is, just like the fundamental canon of Zen, especially Nanzong, with a little explanation. " Some things in the world, because of the lack of information and the age, are really difficult to distinguish between true and false. Mr. Lu's views on "The Inscription of Confidence" will certainly make Zen people feel gratified. The author thinks that The Inscription of Confidence is not a monk's work, but it can also reflect his thoughts. Daoxin, the fourth ancestor of Zen, Yongning county, Sui and Tang monks, the fourth ancestor of Zen. In 579 AD, Sima Shen, the father who occupied Qichang in the Northern Zhou Dynasty, set aside Guangji from Qichang County and established Yongning County. Sima Shen was the first county magistrate. On March 3 of the following year, Sima Daoxin was born. In the thirteenth year of Emperor Wendi, he sought the Dharma from Zen, the third ancestor of Zen, and was ordained at Fu Temple in Jizhou. At the age of 26, he was given a cloak by his third ancestor. In the eighth year of Wude in Tang Gaozu (625), he gave lectures at Zhengjue Temple in Huangmeipo Mountain. Emperor Taizong Li Shimin admired his name and sent messengers to welcome him into the palace many times. He refused to leave and gave him purple clothes. Later, it spread to Hongren (the fifth ancestor of Zen Buddhism), who spent two years in Yonghui, Tang Gaozong. Later, he was named "Great Doctor Zen Master" by Tang Daizong. When dating in Thai, "Miao Zhi Zheng Jue Zen Master" was added.
Daoxin image
With regard to the inheritance of Daoxin and the Monk's Lady, Daoxuan recorded this in the Biography of Daoxin:
There are two monks who don't know where they came from. They went to the Wangong Mountain in Zhou Shu to meditate. When they heard about it, they accepted the teaching of the law and followed it for ten years. (The Biography of the Monk, Volume 20)
According to this, later generations thought that one of the two monks was a male monk, because in Yi Bian Zhuan, the monk Zen master once sought dharma in Dushan, Luzhou, which is adjacent to Wangong Mountain.
In Wangong Mountain, the monk who preached Taoism went to Sikong (now Taihu County, Anhui Province) to live in seclusion, and Daoxin stayed in Wangong Mountain to practice. Later, because the court visited Xian, Daoxin was allowed to become a monk and live in Jizhou Temple in Jiangxi. Becoming a monk is considered to be the great cause of the Sui Dynasty (605-6 18) in Biography of Magic Weapons. Jizhou (now Ji 'an County, Jiangxi Province) was once besieged by rebels for more than 70 days. A citizen with a heart for water shortage brought water from outside the city and proposed a solution (it is said that he read the Prajna Sutra). After the pacification, Daoxin went to Hengshan Mountain, Hunan Province to practice Buddhism. When passing through Jiangzhou (now Jiujiang City, Jiangxi Province), he was detained by Lushan Taoist Temple and lived in Dalin Temple for ten years. This also shows that Daoxin had a certain reputation along the Yangtze River in Anhui, Jiangxi and Hubei at that time.
Ten years later, a monk from qi zhou (now Qichun County, Hubei Province) sent a message to Huangmei (now Huangmei County, Hubei Province) and built a temple for him. After Daoxin left, he still chose to practice in the mountains. He chose Shuangfeng Mountain (formerly known as Broken Head Mountain, which was changed to Shuangfeng Mountain when Daoxin lived in this mountain). Therefore, it is called the twin peaks in the jungle.
This double-peak Dojo made Daoxin famous. At that time, there were more than 500 disciples, many of whom came from afar. Daoxuan uses "going far and wide" to describe it. Some people think that from this large-scale monk group, Daoxin can be said to be the founder of Zen Buddhism, because Daoxin first organized the Zen monk group. In fact, this alone is not enough to explain the establishment of Zen. The theoretical symbol of the establishment of Zen Buddhism is the establishment of its innovative theoretical system, which is completed by Huineng.
There are also some legends about Taoism. For example, when he met a monk for the first time, he sought to get rid of Buddhism. There was a conversation, and no one was bound. He got rid of himself, which reflected the idea of sufficient self. It can be concluded that this legend is also related to the monks of the Zen Department.
Hongren (AD 60 1-674), the pioneer of Dongshan Buddhism, is regarded as the fifth ancestor of Zen Buddhism. Originally from Xunyang (now Jiujiang, Jiangxi), he moved to Huangmei, qi zhou (now Huangmei, Hubei). Born in the first year of Sui Renshou (AD 60 1), the layman's surname is Zhou. The second volume of "Zutang Collection" called him "young and intelligent, not asking much".
At the age of seven, he got to know Tao Xin, who was regarded as the fourth ancestor of Zen. Dao Xin sighed. "This child is not ordinary either ... He will make great achievements in Buddhism in 20 years." So he sent someone to follow him home and asked his parents if they could become monks as Taoist disciples. His parents readily agreed and said, "The Buddha dragon of the Zen master is far away. The door is empty, and the returnees are like clouds. Isn't it a little scary? Is that comparable to training? If it is heavy, it is because there is no stagnation. " In this way, Hongren was taken to the Dojo of Shuangfeng Mountain (also known as Duantou Mountain) hosted by Daoxin.
13 years, Hongren officially shaved and became a novice monk. He is hardworking by nature, working during the day and practicing at night. In more than 30 years, Tao Xin was often tested by Zen Buddhism, but he was able to "smell and understand, realize things and forget feelings." Daoxin knew it was a root instrument and passed it on to him. After Daoxin's death, Hongren succeeded Shuangfeng Mountain to lead the people to practice. Since then, more and more people have participated in this research. He built another Dojo in Fengmaoshan, Shuangfeng, Shandong, and named it Dongshan Temple. Because of its Zen method, it is called Dongshan method.
In the first year of Longshuo (AD 66 1 year), Hong Ren was looking for a legal heir, and the Ming people each offered their enlightenment. At that time, the magic show above the table said, "I am a bodhi tree, and my heart is like a mirror platform." I always wipe hard to keep the dust off. " Hearing this, Huineng also said, "Bodhi has no trees, and the mirror is not a stage. There is nothing, where will it cause dust? " . Comparing the two poems, Hong Ren thought Huineng was more savvy than Shen Xiu, so he secretly passed his clothes to Huineng and ordered him to return to the south overnight. In the first year of Shangyuan in Tang Gaozong (AD 674), Hongren died at the age of 74. Tang Daizong posthumous title Dammam Zen Master.
In terms of lifestyle, Hongren is also innovative. Before him, Zen monks were scattered, all of them were a bowl of rice, practicing Buddhism and living in peace. In the era of Taoist forbearance, the life of Zen people has changed. Zen people concentrate on life, work hard, integrate Zen into life, and regard moving firewood and carrying water as a Buddhist thing. It also advocates that meditators should live in the mountains and stay away from the noise. This life change has a far-reaching influence in the history of Buddhism in China. Later, Mazu Yi Dao and Baizhang went into the sea, creating a jungle and establishing clear rules. The Dojo is located in the deep forest, praising the farm as a "jungle", advocating equal emphasis on agriculture and Zen, and advocating doing nothing for a day, influenced by the Taoist heart and forbearing Zen style.
The fifth ancestor, Master Hongren, was born in Huangmei, qi zhou. According to Volume I of Five Lights Meeting Yuan, he was a Taoist priest who planted pine trees in Broken Head Mountain in his previous life.
Minister Zaisong once asked the fourth ancestor (who was then stationed in Potou Mountain, Wuxi) to say, "Can you hear Buddhism?" The fourth ancestor replied, "You are old and have no smell. Can you spread evil spirits?" If I come again, I can wait for you. Hearing this, the Taoist Zusong immediately left the four ancestors and came to the river. He happened to meet a young girl squatting there washing clothes and asked, "Did you get on?" The girl replied, "I have a father and a brother. I can ask them." Taoist Zha Song said, "If you promise me, you will dare to do it." Hearing this, the girl nodded, so the Taoist priest turned loose and walked away with his staff.
It turns out that this girl surnamed Zhou is the fourth daughter of the Zhou family and has not yet married. Strangely, the girl got pregnant soon after she came home from the laundry. In those days, it was a shameful thing for teenagers to get pregnant before marriage. Therefore, the girl's parents were extremely disgusted with her and drove her out of the house. In this way, the girl is homeless and helpless, so she has to live a wandering life. She works as a servant in the village during the day, spinning and weaving, and spends the night under the eaves of any shop at night. After several months, she finally gave birth to the unknown child. She felt very foul and unlucky herself, so she secretly threw the child into a dirty ditch. The next day, when she went to see it, she was surprised to find that the child was floating in the upper reaches of the ditch, and her small body was fresh and bright. She seemed to have enough confidence and couldn't help holding him in her arms. She made up her mind that no matter how humiliating she will be in the future, she must bring up her children. In this way, she took the children and begged along the village. Day after day, year after year, people in the village called the child "no surname".
In a blink of an eye, the child grew up to seven years old. One day, Zhou took his children to beg and met a monk on the way. This monk is the Zen master of the four ancestors. The fourth ancestor looked at the child carefully. He found the child's bones strange and sighed: "This is not an ordinary child. Look carefully, among the 32 men of courage, only seven are missing. Although his appearance is not as perfect as that of Buddha, if he becomes a monk, he will definitely make great contributions to Buddhism in 20 years, and he will certainly inherit the wisdom of Buddhism and become the destination of all beings. "
So he asked the child, "What's the son's surname?"
The child said, "I have a surname, not the usual surname (I have a surname, not the usual surname)."
The fourth ancestor asked, "What's your surname?"
The child said, "This is Buddha nature."
The fourth ancestor asked again, "Don't you have a surname?"
The child said, "Sex is empty, so there is no surname."
Hearing this, the fourth ancestor was secretly happy. Knowing that the child was an instrument, he ordered the waiter to come to the child's mother and asked her to promise to let the child become a monk. The child's mother remembered the child's life experience and many strange things that happened to him. Knowing that all this was the karma of previous lives, she readily agreed to the request of the fourth ancestor and gave the child to the fourth ancestor as an apprentice. The fourth ancestor named him "Red Man".
After becoming a monk, Master Hongren lived in Shuangfeng Mountain and served four ancestors. Hong Ren Zen master is introverted, quiet, tolerant and gentle. Classmates often bully him, but he doesn't refute and accepts it calmly. According to "Teacher Lunga", he "lives generously and believes in chastity and purity. Keeping your mouth shut is a field of right and wrong, melting your heart in the realm of color emptiness. The service force is supported by the application, and the legal couple has enough money. An armillary sphere that only serves the mind, only the teacher knows its observation. The four instruments (walking, living, sitting and lying) are Dojo, and the three industries (body, mouth and heart) are Buddhists. There is no difference between cover and chaos, but the consistency of silence. " It means that he is open-minded, compassionate, pure and flawless, and does not talk about people's right and wrong. In daily life, his heart is in the Tao, he is always painting, and he often works hard and is willing to serve the public. Legend of the Magic Weapon says that he "wandered around to catch a car during the day, sat and took photos until dawn at night, never slacked off and worked hard for years". Wandering in the public during the day, doing various chores, meditating at night, staying up all night, and being diligent in practice. After many years, he never slacked off.
Zen master Hong Ren's personality, diligence and understanding gradually made him a model for fellow travelers. When Master Daoxin was still alive, many people came from all directions to approach Master Hongren. The so-called "four parties please benefit" and "more than a thousand months". This made the fourth ancestor very happy. Therefore, the fourth ancestor often gave him epiphany, constantly hammering at random, so that his Tao quickly entered the realm of perfection.
Finally, one day, when karma was ripe, the fourth ancestor gave the vestment to Hong Ren Jackson. Zen master Hongren became the fifth ancestor of Zen in Middle-earth. Pay method, four ancestors have a poem said:
"China species are natural, they were born in Watson.
Great fate and sexual harmony, when life is not born. "
At the same time, he also entrusted all his disciples to Jackson Hong Ren.
Hong Ren Zen master learned Dharma and soon practiced Dharma in Huangmeifeng Maoshan, also known as Dongshan. He has ten proud disciples, including Shen Xiu, Huineng, Zhiyu, Lao An and Faru, among whom Huineng is the best. According to the Records of the Lengga Master, Zen Master Hongren died in Xianheng, Tang Gaozong in the spring and autumn of 74 (674). Before going extinct, he gave his ancestral clothes to Master Huineng, the sixth ancestor. Master Huineng, the sixth ancestor, surnamed Lu, a newcomer, resigned from Huangshan Mountain. After obtaining the method, he returned to Huozhuoji in the South China Sea, opened the Dongshan method, and then returned to Baolin Temple. One day, everyone said: I am bound by law and mantle in forbearance. Today, you are proficient in faith, but you said that if you want the law, you don't need to inherit the mantle. Sitting in the following year, the tower is in Caoxi, now Nanhua Temple. In addition, Zhan Ran, a Tiantai Sect in the west of Beijing, has been called the Master of Six Ancestors since he was a wise master.
Master Huineng, a monk in the Tang Dynasty and the sixth ancestor of Zen Buddhism in China, wrote the Six Ancestors Tanjing, which was spread all over the world. Up to now, there is still a long-lasting relic of the flesh, which has become a witness to Buddhist practice. Huineng's father, the common name is Lu. The teenager was exiled to Xinzhou, Lingnan (now emerging in Guangdong) with his father. After his father died, he and his mother moved to the South China Sea. He is bitter and poor, and lives by selling firewood. At the age of 24, he was sponsored to study in the north. In the first year of Tang Longshuo (66 1), he met the five ancestors of Zen in Huangmei. The fifth ancestor asked his followers to work, chop wood and walk for more than eight months. At that time, Hongren was old and eager to pass on these clothes, so he ordered his disciples to take them out to test their cultivation level. Shen Xiu sat on the throne and said, "I am a bodhi tree, and my heart is like a mirror. Wipe hard, don't make dust. " Hongren thought that he didn't see his nature and didn't pass on his clothes.
After hearing this, Huineng recited a poem and asked someone to write it on the wall: "Bodhi has no trees, and the mirror is not a stage. Nothing, where is the dust? " When Hong Ren saw it, he was able to pass on the Diamond Sutra for him and pass it on as a descendant. At this time, Liuzu was ordered to return to the south.
Shen Xiu is a bodhi tree, and her heart is like a mirror. Wipe frequently, and don't create dust.
Huineng bodhi has no trees, and it is not a stage in the mirror. There is nothing, so there is no dust.
Huinengluo (other versions) Bodhi has no trees, and the mirror has no platform. Buddha's nature is often pure, where there is dust.
The body of all beings is the knowledge of the tree of knowledge, and the heart of all beings is like a bright mirror. The mirror is clean, where is the dust?
Bodhi trees have no trees, and the mirror platform is not a platform. There's nothing. Why blow dust?
Huineng's Zen method is based on wisdom. He also believes that there is awareness and no trouble. The direct evidence of consciousness is epiphany. He said that the self-mind can neither climb to good or evil, nor remain silent, that is, it is necessary to learn more and listen more, understand from the self-mind, and reach the principle of Buddhism. So he doesn't think meditation is Zen, but he can also experience the realm of Zen in walking, living, sitting and lying in the clouds.
Huineng also said, "First, to teach without thinking" and "Buddhism is inseparable from the world." The so-called mindlessness means that although there is awareness, the heart is often empty. "Self-reliance is to convert to the true Buddha. Self-converts, apart from their own unkindness, jealousy, flattery, self-love, self-deception, contempt for people's hearts, Jaken, dedication and all the evil deeds in the past, often only look at themselves, and don't say whether others like it or not. This is self-conversion. It is often necessary to calm down and be respectful, that is, to be accessible and unobstructed, and to convert from oneself. "