Master Huineng of the Sixth Ancestor Tan Jing: One lamp can remove the darkness for thousands of years

六祖慧能大师坛经：一灯能除千年暗

amitabha. The Sutra of the Sixth Ancestor, the great wisdom of Buddhism, makes people happy and free from worries.

-----Zhuge Changqing

Nanwu Master Sakyamuni Buddha. Namo Amitabha. There is no Oriental Glazed Medicine Master Buddha in the south.

Nanwu Guanyin Bodhisattva. Nanwudi Tibetan King Bodhisattva. Nanwukong hides Bodhisattva.

Blessed life is limitless. Yuanshi Tianzun. Lingbao senior. The moral supremacy. Taiyi saved the bitter god.

Buddhist culture is a treasure house of wisdom.

No matter what troubles you have, you can draw wisdom from them.

Buddhist culture has 84 thousand methods, which can solve 84 thousand problems of people.

Zhuge Changqing believes that whether you believe in Buddhist culture or not, taking time to read some books on Buddhist culture will be of great help to your life.

As a Zen Buddhism, an outstanding master has emerged in China.

This master is the sixth ancestor Huineng.

Master Huineng opposes leaving the world to talk about Buddhism, and advocates that "the Buddha is in the world, and does not leave the world to feel, leaving the world to seek Bodhi is just like seeking rabbit horn". Zhuge Changqing believed that the Buddha Dharma proposed by the sixth ancestor, Master Huineng, is inseparable from the worldly Dharma, which makes people stay awake at all times. We should use Buddhism to benefit the society, not just for ourselves. We should follow the path of Mahayana Buddhism, save all living beings, and make good fortune.

The sixth ancestor Huineng's contribution to mankind is to leave behind a Buddhist wisdom treasure book, The Sixth Ancestor Tanjing. Chen Yinke praised the Sixth Ancestor: "He put forward the purpose of pointing directly at the heart of the people and becoming a Buddha according to his nature. He swept away the complicated rules and sentences of the monks, cleared up the mistakes and shocked the audience, and consolidated a major event in the history of Buddhism in China!"

The thought of Tanjing has played an important role in the development of Zen and even Chinese Buddhism. This is the only Buddhist work in China that is honored as the "Sutra".

Master Huineng, the sixth ancestor, went to the Baolin Temple in Caoxi (today's Nanhua Temple in Shaoguan, Guangdong Province) to promote Zen Buddhism, advocate "epiphany" and influence various sects in South China, known as "Nanzong", where he preached Buddhism for 37 years. At that time, Shen Xiu, a fellow senior brother of Huineng, the sixth ancestor, advocated "gradual enlightenment", and was very powerful in North China, known as "Beizong".

Zhuge Changqing believes that the Tanjing is the treasure of Buddhist culture and the wisdom crystallization of Chinese culture, which is worth reading by everyone.

Zhuge Changqing recommended that you read the "Brief Explanation of the Pot Sutra of the Sixth Ancestor's Magic Treasure" commented by Master Xuanhua. It is simple and clear.

1、 Introduction to Tanjing.

Buddhist classics of Zen, one of the representative works of Zen, are referred to as "Tanjing" for short, "Dharma Tanjing of Master Six" for short, and the full name is "Tanjing of Master Huineng, the sixth ancestor of Mahayana Prajna Paramita Sutra of Nanzongton Buddhism, practicing Dharma at Dafansi Temple in Shaozhou".

It is the only Buddhist work written by a monk, and is commonly known as the Sutra by the Buddhist and academic circles. It was recorded by Huineng, the sixth ancestor of Zen, and disciple Fahai.

Popular writing is an important basis for studying the origin of Zen thought. Due to the circulation of copies over the ages, there are many versions, different styles and slightly different contents. According to the widely circulated Jinling Sutra Carving Office, its items include ten items, such as preface, prajna, determination, wisdom, wonderful action, repentance, chance, meditation, Dharma protection, and order payment.

The content of the whole sutra is divided into three parts:

First of all, Huineng recounted his life, basically reflecting Huineng's main deeds of becoming a poor monk, Huang Mei's winning the Dharma, and returning to the south to preach Zen;

The second is what Huineng said, that is, how to integrate with emptiness, straighten the mind, and realize the characteristics of Zen Buddhism;

Finally, Huineng disciple asked the master for advice and his questions and answers with the disciples.

In the History of Chinese Zen Buddhism, Master Yin Shun concluded: "Huineng was in the Great Vatican Temple, saying the Mahabharabharami Dharma, and teaching the Wuxiang precept. It is said that there was a record of disciple Fahai, which is the main part of the Tanjing. This should have been established before Huineng died. When Huineng died, the fate of the disciple Huineng Ping received before and after his death was recorded by a disciple and attached to the so-called Tanjing After the part of the Da Fan Temple, it is also called the Tanjing. This completes the prototype of the Tanjing, which can be called the original Caoxi.

1. Central idea

The central idea of Tanjing is the Buddha nature theory of "seeing nature as Buddha", or "mind as Buddha", and the practice view of "insight as nature". The so-called "the only way to see the nature is to break the evil sect". Sex refers to the inherent possibility of becoming Buddha. That is, "Bodhi's self-nature is originally pure, but with this heart, we can become a Buddha" and "although people have north and south, Buddha's nature has no north and south". This idea is in the same line with the theory of "all living beings know the Buddha nature" in the Nirvana Sutra.

Zhuge Changqing believed that Huineng, the sixth ancestor of Zen Buddhism, spoke it in popular language, enabling people to find the golden key to enlightenment.

2. Core approach

Master Huineng's core method of guiding the practice of Zen practice is "mindless as the sect, formless as the body, and non-living as the foundation". Mindlessness means that "the mind is not stained in all realms", that is, no matter what realm you encounter, you are not motivated to think; Non-phase is the body, that is, "in phase and out of phase", in order to grasp the body nature of all laws and know that all phases are false; This means that "you cannot recite the Dharma", and there is no binding.

3. Second order of cultivation

In the second place of practice, it is generally said that Master Huineng's assertion of epiphany is actually a misunderstanding. Master Huineng believed that "if you don't understand, Buddha is all living beings, and all living beings are Buddha when you think about it", "all the laws are in your heart, and the truth is just like nature", which means that the difference between Buddha and all living beings is only between delusion, but at the same time stressed that "the law is not delusion, and delusion has a late disease"; "When you hear the classics, you will realize them in an instant", pointing out that "the law is a kind of law, and there is a late disease when you see it", "the law does not stop gradually, and people are sharp and blunt", clearly pointing out the process of changing from confusion to understanding and accumulating in quantity, and objectively analyzing the relationship between epiphany and gradual realization.

Zhuge Changqing: Amitabha. Wonderful!! "If you don't understand, Buddha is all sentient beings, and if you think about it, all sentient beings are Buddha". The Dharma means that there is no pause, and there is a late disease in the confusion "; "When I heard the numerous calamities of the classics, I realized them in an instant", pointed out that "Dharma is a kind of disease, and there is a late disease", "Dharma does not stop gradually, and people are sharp and blunt",

4. Pure Land Thought

The Tanjing also advocates the idea of idealism and pure land. It is believed that "the eastern man-made sin chants Buddha to survive in the west, and the western man-made sin chants Buddha to survive in what country? Those who are ignorant of their own nature and do not know the pure land in the body, may the east wish the west, and understand the general situation of people". He also said, "There is no evil in the heart, and the West is not far away. If you have a bad heart, it is difficult to recite Buddha."

Master Huineng opposes leaving the world to talk about Buddhism, and advocates that "the Buddha is in the world, and does not leave the world to feel, leaving the world to seek Bodhi is just like seeking rabbit horn". He pointed out that "if you want to practice, you can get it at home, but you can't do it in the temple. If you can practice at home, you can do it in the east, and if you don't practice in the temple, you can do it in the west.".

5. Tanjing status

The thought of Tanjing has played an important role in the development of Zen and even Chinese Buddhism. This is the only Buddhist work in China that is honored as the "Sutra"

2、 Introduction to Master Huineng, the sixth ancestor.

Huineng (February 27, 638 [the eighth day of February] [1] - 713), born in Xinzhou, Lingnan (now Xinxing County, Guangdong), was born in Yanshan, Hebei (now Zhuozhou).

The founder of Zen Buddhism, who was taught by Hongren, the fifth ancestor of Huangmei, inherited the Dongshan method and became the sixth ancestor of Zen Buddhism. Tang Zhongzong was posthumous to Zen Master Dajian. It is one of the most influential Buddhist monks in Chinese history. Chen Yinke praised the Sixth Ancestor: "He put forward the purpose of pointing directly at the heart of the people and becoming a Buddha according to his nature. He swept away the complicated rules and sentences of the monks, cleared up the mistakes and shocked the audience, and consolidated a major event in the history of Buddhism in China!"

The meaning of the name of the sixth ancestor's Dharma, according to the book of the sixth ancestor's disciple Fahai, "The Brief Preface to the Altar of the Sixth Ancestor's Dharma", "... is specially for the sake of the name of peace, and can benefit both the upper and the lower. The father said, what is the name of Huineng? The monk said, Huineng. The law benefits all living beings; the capable can do Buddhist things"

As one of the thinkers with great influence in China's history, Huineng's thoughts contain philosophy and wisdom, which still give people useful enlightenment and are receiving more and more attention.

1. Early experience

Huineng's father, Lu Xingyi, died early, and his mother, Li, lived by selling firewood since childhood. In the Sutra of the Six Ancestors, Huineng said that his native place was Fan Yang (Zhuozhou, Hebei Province, located in the southern suburbs of Beijing, and now worshipped by temples). His father was Fan Yang Lu, and later demoted to Lingnan, so Huineng was a descendant of Fan Yang Lu. However, the fifth ancestor, Hongren, once called him "today's Liao" (an uncivilized barbarian), and Huineng also called himself "voice incorrect".

2. Buddhist experience

Huineng's father died early, and his family was poor, selling firewood for a living. Once, on the way home from selling firewood, Huineng heard someone read the Vajra Sutra and began to learn Buddhism. He went to Huangmei Mountain to pay homage to the fifth ancestor, Hongren, and began his Buddhist career.

At that time, Hongren was very old, and was eager to pass on the clothes method. He ordered his disciples to write verses to test their cultivation level. Shen Xiu sat down and said, "The body is a bodhi tree, and the heart is like a mirror stand. Wipe it frequently, and don't let it dust." Hong Ren thought that he had not seen his nature, and didn't teach the clothing method.

After hearing this, Huineng also recited a verse and asked someone to write it on the wall: "Bodhi is not a tree, and the mirror is not a platform. It is not a thing, so where can it cause dust?" After Hongren saw it, Huineng was invited to go into the hall and preach the Vajra Sutra to him, and passed on the almanac, and became his successor. At this time, the sixth ancestor was ordered to return to the south.

Shen Xiu Ket is a bodhi tree, and his heart is like a mirror stand. Wipe it frequently at all times, and do not cause dust.

Huineng Kethi has no tree, and the mirror is not a platform. There is nothing at all. Where can I get dust.

Huineng Ji (other versions) has no tree for Bodhi and no stage for the mirror. Buddha's nature is always pure. Where is the dust.

The heart is a bodhi tree, and the body is a mirror stage. The mirror is pure, where is the dust.

Bodhi has no tree, and the mirror is not a stage. There is nothing at all. How can you fake dust.

3. Nanzong experience

After Huineng returned to Lingnan, he arrived at Guangzhou Faxing Temple on the eighth day of the first month of the first year of Emperor Gaozong Yifeng (676) of the Tang Dynasty. When the Buddhist monk of the Indian Clan spoke the Nirvana Sutra in the temple, "sometimes the wind blows the flags, one monk said: the wind moves; one monk said: the flags move; the debate continued, and Huineng said: it is not the wind, nor the flags move, the benevolent people move". Yin Zong was shocked when he heard it. Knowing that Huineng got the true story of Huang Mei's tolerance, he worshipped him as a teacher and shaved him.

In the second year of Yifeng's reign (677), Wei Qu, the governor of Shaozhou, praised his style and led his colleagues to the mountain to invite Huineng to enter the city. He spoke to the public in the Great Vatican Temple and also taught the Wuxiang precept. There are more than 1000 Buddhist monks, nuns, and Taoists, and their disciples Fahai compiled their French..

Huineng went to the Baolin Temple in Caoxi (now Nanhua Temple in Shaoguan, Guangdong Province) to promote Zen Buddhism, advocate "epiphany", and influence various sects in South China, known as "Nanzong", where he preached Buddhism for 37 years. At that time, Shen Xiu, a fellow senior brother of Huineng, the sixth ancestor, advocated "gradual enlightenment", and was very powerful in North China, known as "Beizong". In the first year of Shenlong (705), Wu Zetian and Tang Zhongzong sent their internal servant Xue Jian to Caoxi to summon him to Beijing. Huineng has been in the mountains and forests for a long time. He is old and windy, but he doesn't leave. Xue Jian begged for an explanation and brought the record back to report his life. The Zhongzong gave a collar of mona cassocks and five hundred pieces of silk to support him. He also ordered the name of Baolin Temple to be changed to Zhongxing Temple, which was rebuilt by the Shaozhou governor, and the amount of Faquan Temple was given, and the former residence of Huineng Xinzhou was called Guoen Temple.

In the second year of the reign of Emperor Xuanzong of the Tang Dynasty (730), at the undisclosed meeting in Huatai (now Huaxian), Henan Province, Huineng disciple Heze Shenhui disproved the reverence and silence of Shenxiu disciples, making the "Southern Sect" the orthodoxy of Chinese Zen.

4. Nirvana

In the first year of Yanhe (712), Huineng returned to Xinzhou and ordered the men to build the tower of gratitude. In the second year of Emperor Xuanzong's birth (713), he passed away in Guoen Temple, Xinzhou, and had a seventy-sixth birthday. The posthumous title of Emperor Xianzong was Zen Master Dajian. After the death of Huineng, his real body was not bad, and he was transported back to Caoxi, Shaozhou (now Shaoguan, Guangdong). His disciples were wrapped and painted to keep his image in his lifetime. Its body image is still preserved in the Nanhua Temple and enshrined in the Lingzhao Tower.

Liu Zongyuan, the governor of Liuzhou, wrote the Preface to the Stele of the Sixth Ancestor of Caoxi, the Great Zen Master. In the tenth year of Yuanhe (815), Liu Yuxi wrote the Second Stele of Master Caoxi at the request of the Caoxi monk Daolin.

3、 Extract of essence of Tanjing, Master Huineng of the Sixth Patriarch.

1. Bodhi's self-nature was originally pure, but with this mind, he became a Buddha.

2. Although people have north and south, the Buddha nature has no north and south.

3. Disciples always have wisdom in their own minds and are inseparable from their own nature, which is Futian.

4. Life and death are big things in the world. You only seek for the field of happiness all day long, and do not seek to escape from the sea of life and death. If your nature is lost, how can you save it?

5. The supreme bodhi must know his own heart and nature. Immortal. In all times, you can read and see. All laws are without stagnation. All things are true and all conditions are free. Such a heart is true.

6. When is the self nature; At what time, nature does not exist or die; What is the time of self-nature; When it comes to self-nature, it will never waver; When you are self-nature, you can produce all kinds of laws.

7. It's not the wind, it's not the flag, it's the benevolent.

8. The common man sees two, and the wise man reaches his nature; There is no other nature, that is, Buddha nature.

9. "Maha Prajna Paramita" is Sanskrit, which means great wisdom to the other side. This must be done by heart, not by mouth.

10. The void of the world can contain the color image of all things. The sun, the moon and the stars, the mountains and rivers, the earth, the springs and streams, the vegetation and the jungle, the evil people and the good people, the evil law and the good law, the heaven and the hell, all the sea, the Xumi mountains, are always in the air; The same is true of the empty world.

11. It is named on this shore when it is born and dies when it is in the border, and it is named on the other shore when it is out of the border.

12. If you don't repair it, you are ordinary. One mind of practice, oneself wait for Buddha.

13. The former is the common man, and the latter is the Buddha. Before reading the state, you are worried. After reading the state, you are Bodhi.

14. People with small roots are like grass and trees when they hear this lesson. People with small roots will fall down and cannot grow if they are caught in heavy rain.

15. You can't live inside and outside. You can come and go freely. You can get rid of clinging to your heart and have access to everything. You can practice this trip, which is no different from the Prajna Sutra.

16. However, it is Prajna Samadhi to purify the original mind and make the six know the six doors. Free and free, name without thought. If you don't think about a hundred things, you should read them out immediately, which means you are bound by the law.

17. He who often sees himself is equal to the Tao.

18. The Buddha is in the world, and does not leave the world's consciousness. Looking for Bodhi after leaving the world is just like seeking rabbit horn.

19. Modesty in the heart is merit, and courtesy in the outside is virtue. If the person who cultivates merit and virtue is not light in heart, always practice universal respect, and always light in heart, I will be useless if I keep on. Self-cultivation is merit, and self-cultivation is virtue. Good knowledge! Merit and virtue must be seen from within, not the demand of giving and supporting. It is the difference between merit and virtue.

20. There are two kinds of people; There is a smell in confusion, but there is a disease in sight. Charming Buddha chanting, seeking to be born there; A wise man purifies his mind. Therefore, the Buddha said, "Follow the purification of the heart, that is, the purification of the earth."

21. Anyone who is ignorant of his own nature and does not know the pure land in his body, may the east wish the west, and realize that people are in general. Therefore, the Buddha said, "Always be happy wherever you live." It is not far away from the west; If you have a bad heart, it is difficult to recite Buddha.

22. Always do ten good deeds, and heaven will come to you; Remove evil spirits, and the sea will run out; No worries, no waves; Poison forgets, fish and dragons die. From the heart and the earth, the consciousness Tathagata can magnify the light and illuminate the six gates of purity outside, which can break the six desires and the heavens. The three poisons are eliminated, and the crimes such as hell are eliminated at one time. The inside and outside are clear and not different from the west. How can I get there without this practice?

23. If you want to practice, you can get it at home, not in the temple.

24. Wuxiangsong

Why should we keep the precepts in peace of mind? What is the use of practicing meditation?

Benevolence fosters parents, and righteousness sympathizes with each other.

Let is the harmony of dignity and inferiority, and tolerance is the silence of all evils.

If you can drill wood to make fire, the mud will grow red lotus.

Bitter mouth is good medicine, but bad ear is good advice.

If you change your mind, you will have wisdom.

Daily necessities are often used to make profits, but the way to success is not to give money.

Bodhi only sees from the heart. Why bother to ask for the mystery?

It is said that according to this practice, heaven is only at present.

25. First, establish mindlessness as the religion, formlessness as the body, and non-living as the foundation. In the Dharma, you can't recite, that is, there is no binding.

26. If you can't practice, but when you see all people, you can't see whether they are right or wrong, good or evil, that is, you are immobile.

27. External separation is Zen; It is determined that there is no disorder inside. If you look outside, your heart will be chaotic; If the outside is out of phase, the heart is not disordered. Self-purification and self-determination of nature, just for the sake of seeing the situation and thinking about the situation. External meditation and internal meditation are for meditation. In meditation, you should see your nature is pure, cultivate yourself, and become a Buddha.

28. First, to abstain from incense: that is, to abstain from evil, jealousy, greed and hatred, and plunder. 2、 Fixing incense: that is, being close to all kinds of good and evil situations, keeping your mind calm, and being named Fixing incense. 3、 Huixiang: He has no hindrance in his mind. He always looks at his nature with wisdom, and does not create evil. Although he practices all kinds of good things, he is not persistent in his heart. He looks up and down with respect. He is merciful to the poor and lonely, and is named Huixiang. 4、 Emancipation incense: It means that you have nothing to climb, don't think about good, don't think about evil, and be free and unhindered. It is called Emancipation incense. 5、 Relieving knowledge and seeing incense: You should not sink into the air and keep silence, because you have nothing to climb, good or evil in your heart. That is to say, you should learn widely, know your heart, reach all Buddhist principles, and connect with light. There is no self, no one, and even Bodhi. It is not easy to know the truth. It is called Relieving knowledge and seeing incense. Good knowledge! This incense is perfumed inside each other. Don't look outside.

29. Confessors: repent their mistakes; Regret: regret later. There is no limit to the vows of all beings in your heart, no limit to your worries, no limit to your vows, no limit to your vows, and no limit to your vows.

30. The Buddha is aware, the Dharma is upright, and the monk is clean. It is called the "Two Feet Zun" because it has a sense of belonging to its own heart, no evil and no desire. We should return to the rightness of our hearts, and recite the view of innocence. For the reason of innocence, that is, no one is loyal to us, greedy and persistent. The mind is pure, and all the earthly labor, love and lust are pure, and the nature is not contaminated.

31. If you practice this trip, you are going to return to the Buddha, but ordinary people will not. From day to night, you will receive the three return precepts. If you return to the Buddha, where is the Buddha? If you don't see the Buddha, why do you return? Words are false.

32. The scripture clearly states that we should return to the Buddha without saying anything. Since Buddha does not return, there is no place to rely on. It is self-reliance to adjust one's mind and nature internally and respect others externally.

33. Wisdom is like the sun and wisdom is like the moon; Wisdom is always bright, and in the outer world, it is covered by the clouds of delusions, and the self-nature is not clear. If you encounter good knowledge, hear the true Dharma, remove the delusions from yourself, and be clear inside and outside. In your own nature, all Dharma can be seen, and the same is true for those who see nature.

34. It is self-conversion to see oneself often and not say others' likes and dislikes. Always be attentive and respectful, that is to say, to see the nature, to be more unimpeded, and to be self-converted.

35. One lamp can eliminate the darkness of a thousand years, and one intelligence can eliminate the stupidity of a thousand years. Don't think about moving forward; Always think after and read Yuanming.

36. Start from nature and think evil, and destroy all good causes; From the beginning of nature, we can think of good things, and we can get constant sand and evil things.

37. The wonderful principles of all Buddhas are not related to words.

38. Becoming everything is heart, leaving everything is Buddha. That is, the mind is wise, that is, the Buddha is determined; The mind is pure and pure.

39. The world is obsessed with the outside and the inside; If you can be separated from each other and from the sky, you are not confused inside and outside.

40. Gai is all sentient beings. He covers himself from the light, loves the dust, and is willing to be driven away by external factors and internal disturbances. So he asks the Buddha to take all kinds of pains from Samadhi to persuade him to rest, not to seek outside, and is no different from Buddha.

41. Reciting the heart and doing it orally is to turn scriptures; If you cannot recite your heart, you will be turned by the scriptures.

42. Pure Dharma Body: Your nature; You are wise enough to report yourself perfectly; Hundreds of billions of incarnations, your journey.

43. All those who hear, turn and recite are Mahayana; Comprehending the Dharma and understanding the meaning is the middle advantage; To practice according to law is Mahayana. All laws are perfect, all laws are ready, everything is spotless, and nothing is gained from all laws. It is the best name. It is the right thing to do when riding, not in the mouth. You must cultivate yourself. Don't ask me. In all times, you should be free.

44. The impermanence of all actions is the law of birth and death. Life and death are gone. Silence is joy.

45. You should now know that Buddha is all charming, recognize the five aggregates and the combination as the self phase, and separate all Dharma as the external dust phase. Good life and evil death, shifting of thoughts, ignorance of fantasy and falsehood, futile reincarnation, and constant bliss and nirvana, turning into bitterness, and pursuing all day long. Buddha knows that this is the true joy of Nirvana. There is no life in a moment, there is no death in a moment, and there is no life or death in a moment.

46. Teacher said: What did you do?

Qingyuan Xingsi said, "The holy truth is not true.".

The teacher said: What class?

Said: What class does the holy truth exist?

47. Teacher said: What is it? Why?

Song Shan Huairang said, "If you say something, you won't hit it.".

Teacher said: Is it still possible to repair the certificate?

Said: It is necessary to repair the certificate and not to pollute it.

48. But your heart is like emptiness. You don't see it in the air. You can use it without hindrance. You can move and calm without mind. All holy feelings and forgetfulness can be lost. Your nature is like this.

49. There is a monk who holds the recumbent wheel Buddhist saying:

The lying wheel has tricks that can break a hundred thoughts.

The bodhi grows day by day when you are not aware of the situation.

The teacher heard it and said, "This verse is not clear.". If you act according to it, it is to tie it up. As the saying goes:

Huineng has no tricks and keeps thinking.

As for the state of mind, Bodhi is so long.

50. It is disease rather than Zen to keep the mind clean. What is the benefit of sitting for a long time?

51. Master Xiu said that no evil can be called a warning; All good deeds are called wisdom; Self-purification means "fixed". You should be cautious and wise, and persuade the wise man of Kogen; I warn you of wisdom and advise you. Listen to my chant: the mind is nothing but self-nature precepts, the mind is not stupid and self-nature wisdom, and the mind is not disordered and self-nature fixed.

52. Only when there is no one method available can ten thousand methods be established.

53. The impermanent, that is, the Buddha nature; There is constant, that is to say, all good and evil laws are separate.

54. If the Tao is realized from the heart, are you still sitting?

55. There are two things in common people: being clear and not being clear. A wise man has no difference in his nature. There is nothing but reality. The real person, who is ignorant but does not decrease, who is sage but does not increase, who is troubled but not disordered, who is meditative but not silent.

56. If you want to know what you want, but don't think about all good and evil, you will naturally get into a pure mind. Zhan Ran is always silent, and uses constant sand skillfully.

57. There is no damage to reputation, no sorrow or joy. Who are you worried about? If I don't know where to go, I know where to go. If I don't know where to go, I won't tell you. You weep because you don't know where I am going. If you know where I am going, you can't cry.

58. If you don't live in the same place, don't hate and love each other, have no choice, don't care about things such as interests or bad things, be quiet and quiet, empty and indifferent, this is called Samadhi. If you live, sit and lie everywhere, have a straight heart, do not move the ashram, and really become a pure land, this is called Samadhi in a row. If a man has two or three samadhi, he is as mature as the earth has seed, and he has hidden and nurtured. The same is true for each phase and each line.

59. Then he asked, "The right law is hidden in the eyes. Who should I pass it to?"?

The teacher said, "Those who have the way will get it, and those who have no intention will get it.".

60. Self-nature is Buddha if you understand all sentient beings, and self-nature is Buddha if you confuse all sentient beings. All living beings are equal in their own nature, and all living beings are evil and dangerous in their own nature. Your heart is like a dangerous song, that is, Buddha is in all living beings. A straight mind means that all living beings become Buddhas. My heart has its own Buddha. If you have no Buddha mind, where can you seek the truth?

(Reference materials of this article: network materials of the sixth ancestor Huineng Tanjing, Buddhist materials)

阿弥陀佛。六祖坛经，佛法大智慧，让人开心快乐，脱离烦恼。

----- 诸葛长青

   南无本师释迦牟尼佛。南无阿弥陀佛。南无东方琉璃药师佛。
   南无观世音菩萨。南无地藏王菩萨。南无虚空藏菩萨。
   福生无量天尊。元始天尊。灵宝天尊。道德天尊。太乙救苦天尊。

   佛教文化是一个智慧宝库。

   不论你有什么烦恼，都可以从中汲取智慧。

   佛家文化有八万四千法门，可以解决人们八万四千种问题。

   诸葛长青认为，不论你信不信佛教文化，抽时间看一些佛教文化书籍，会对你人生有大帮助。

    作为禅宗，在中国，出了一位杰出的大师。

   这位大师就是六祖慧能。

   惠能大师反对离开世间空谈佛法，主张“佛法在世间，不离世间觉，离世觅菩提，恰如求兔角”。诸葛长青认为，六祖慧能大师，提出的佛法不离世间法，令人时刻保持清醒。要用佛法造福社会，不要只为自己。要走大乘佛法道路，普度众生，度化有缘。    

  六祖慧能对人类贡献，是留下一个佛教智慧宝典《六祖坛经》。陈寅恪称赞六祖：“特提出直指人心、见性成佛之旨，一扫僧徒繁琐章句之学，摧陷廓清，发聋振聩，固我国佛教史上一大事也!”

  《坛经》的思想对禅宗乃至中国佛教的发展起了重要作用。中国佛教著作被尊称为“经”的，仅此一部。

   六祖惠能大师到曹溪宝林寺（今广东韶关南华寺），弘扬禅宗，主张“顿悟”，影响华南诸宗派，人称“南宗”，在此传法长达37年之久。当时，六祖惠能的同门师兄神秀，主张“渐悟”，在华北势力颇盛，号称“北宗”。

     诸葛长青认为，坛经，是佛教文化落地生根的宝贝，也是中华民族文化的智慧结晶，值得每个人都读一遍。

  诸葛长青推荐大家看看宣化上人备注的《六祖法宝坛经浅释》。简单明了一看就懂。

   一、坛经简介。

   佛教禅宗典籍,禅宗代表著作之一，简称《坛经》、《六祖大师法宝坛经》，全称《南宗顿教最上大乘摩诃般若波罗蜜经六祖惠能大师于韶州大梵寺施法坛经》。

   是佛教唯一一本僧人所著，而被佛教界和学术界共同称之为经的禅宗著作。由禅宗六祖惠能口述，弟子法海集录而成。

   文字通俗，是研究禅宗思想渊源的重要依据。由于历代辗转传抄，因而版本较多，体例互异，内容详略不同。据流通较广的金陵刻经处本，其品目为自序、般若、决疑、定慧、妙行、忏悔、机缘、顿渐、护法、付嘱等十品。
   全经内容分为三部分：

   首先是惠能自述平生，基本反映惠能出家贫苦、黄梅得法、南归传禅的主要事迹；

   其次是惠能弘法所说内容，即其如何以空融有、直了心性、顿悟成佛的禅学思想和禅法特色；

   最后是惠能弟子对大师的请益以及他与弟子的问答。

   印顺法师在《中国禅宗史》中总结道：“惠能在大梵寺，说摩呵般若波罗密法，授无相戒。传说有弟子法海纪录，为《坛经》主体部分。这在惠能生前，应该成立了。等到惠能入灭，于是惠能平时所接引弟子的机缘临终前后的情形，有弟子纪录出来，附编于被称为《坛经》的大梵寺说法部分之后，也就泛称《坛经》。这就完成了《坛经》的原型，可称为“曹溪原本”。
   1、中心思想

   《坛经》的中心思想是“见性成佛”、或“即心即佛”的佛性论，“顿悟见性”的修行观。所谓“唯传见性法，出世破邪宗”。性，指众生本具之成佛可能性。即“菩提自性，本来清净，但用此心，直了成佛”及“人虽有南北，佛性本无南北”。这一思想与《涅槃经》“一切众生悉有佛性”之说一脉相承。

   诸葛长青认为，六祖慧能把禅宗用通俗语言讲出来，使人们找到开悟的金钥匙。
   2、核心方法

   惠能大师指导禅者修行实践的核心方法是“无念为宗，无相为体，无住为本”。无念即“于诸境上心不染”，就是不论遇到什么境界都不起心动念；无相为体，即“于相而离相”，以把握诸法的体性，知一切相皆是虚妄；无住为本，即“于诸法上念念不住”，无所系缚。
   3、修行次第

   于修行的次第上，一般说法认为惠能大师主张顿悟，其实是误解。惠能大师认为“不悟即佛是众生，一念悟时众生是佛”，“万法尽在自心中，顿见真如本性”，是指佛与众生的差异只在迷悟之间，但同时强调：“法即无顿渐，迷悟有迟疾”；“迷闻经累劫，悟在刹那间”，指出“法即一种，见有迟疾”，“法无顿渐，人有利钝”，明确指出了由迷转悟有量变积累的过程，客观地分析了顿悟与渐悟的关系。
   诸葛长青：阿弥陀佛。妙哉！！“不悟即佛是众生，一念悟时众生是佛”。法即无顿渐，迷悟有迟疾”；“迷闻经累劫，悟在刹那间”，指出“法即一种，见有迟疾”，“法无顿渐，人有利钝”，

   4、净土思想

  《坛经》还主张唯心净土思想。认为“东方人造罪念佛求生西方，西方人造罪念佛求生何国？凡愚不了自性，不识身中净土，愿东愿西，悟人在处一般”。又说：“心地但无不善，西方去此不遥；若怀不善之心，念佛往生难到。”
   惠能大师反对离开世间空谈佛法，主张“佛法在世间，不离世间觉，离世觅菩提，恰如求兔角”。指出：“若欲修行，在家亦得，不由在寺。在家能行，如东方人心善；在寺不修，如西方人心恶”。
   5、坛经地位

 《坛经》的思想对禅宗乃至中国佛教的发展起了重要作用。中国佛教著作被尊称为“经”的，仅此一部

   二、六祖慧能大师简介。

   惠能（638年2月27日[二月初八][1]－713年），俗姓卢氏，河北燕山人（现今的涿州），生于岭南新州（今广东新兴县）。

   佛教禅宗祖师，得黄梅五祖弘忍传授衣钵，继承东山法门，为禅宗第六祖，世称禅宗六祖。唐中宗追谥大鉴禅师。是中国历史上有重大影响的佛教高僧之一。陈寅恪称赞六祖：“特提出直指人心、见性成佛之旨，一扫僧徒繁琐章句之学，摧陷廓清，发聋振聩，固我国佛教史上一大事也!”
   六祖的法号的意思，据六祖门人法海的著作《六祖法宝坛经略序》记载“……专为安名，可上惠下能也。父曰，何名惠能？僧曰，惠者。以法惠施众生；能者，能作佛事”
   惠能作为在我国历史上有重大影响的思想家之一， 其思想包含着的哲理和智慧，至今仍给人以有益的启迪，并越来越受到广泛的关注。

   1、早年经历

   惠能父亲名卢行瑫，早逝，母李氏，自幼以卖柴为生。《六祖坛经》中，惠能自述其籍贯为范阳（河北涿州，位于北京南郊，现有庙宇供奉）, 其父为范阳卢氏，后贬于岭南，故惠能为范阳卢氏后裔。但是五祖弘忍曾称他为“今獦獠”（未开化的蛮人），惠能也自称“语音不正”。
   2、佛门经历
   惠能父亲早亡，家境贫穷以卖柴为生。一次，惠能卖柴回家的路上听到有人读诵《金刚经》，便萌生学习佛法之念。他去黄梅山拜谒五祖弘忍，由此开始了学佛生涯。
   其时弘忍年事已高，急于传付衣法，遂命弟子作偈以呈，以检验他们的修炼水平。神秀上座呈偈曰：“身是菩提树，心如明镜台，时时勤拂拭，莫使惹尘埃。”弘忍以为未见本性，未传衣法。
   惠能听后亦诵一偈，请人代劳题于壁上：“菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。”弘忍见后，招惠能登堂入室为其宣讲《金刚经》，并传衣钵，定为传人。此时六祖，受命南归。
   神秀偈身是菩提树，心如明镜台。时时勤拂拭，勿使惹尘埃。
   惠能偈菩提本无树，明镜亦非台。本来无一物，何处惹尘埃。
   惠能偈（其他版本）菩提本无树，明镜亦无台。佛性常清净，何处有尘埃。
   心是菩提树，身为明镜台。明镜本清净，何处染尘埃。
   菩提本无树，明镜亦非台。本来无一物，何假拂尘埃。
   3、南宗经历
   惠能归岭南后，于唐高宗仪凤元年（676年）正月初八到广州法性寺。印宗法师在该寺内讲《涅槃经》之际，“时有风吹幡动，一僧曰：风动；一僧曰：幡动；争论不休，惠能进曰：不是风动，亦非幡动，仁者心动”。印宗闻之竦然若惊。知惠能得黄梅弘忍真传，遂拜为师，并为之剃度。
   仪凤二年（677年），韶州刺史韦璩仰其道风，率同僚入山请惠能入城，于大梵寺讲堂为众说法，兼授无相戒。僧尼道俗集者千余人，门人法海编录其法语。。
   惠能到曹溪宝林寺（今广东韶关南华寺），弘扬禅宗，主张“顿悟”，影响华南诸宗派，人称“南宗”，在此传法长达37年之久。当时，六祖惠能的同门师兄神秀，主张“渐悟”，在华北势力颇盛，号称“北宗”。神龙元年(705年)，武则天和唐中宗即遣内侍薛简往曹溪召其入京。惠能以久处山林，年迈风疾，辞却不去。薛简恳请说法，将记录带回报命。中宗因赠摩纳袈裟一领及绢五百匹以为供养。并命改称宝林寺为中兴寺，由韶州刺史重修，又给予法泉寺额，并以惠能新州故宅为国恩寺。
   唐玄宗开元二年（730年），在河南滑台（今滑县）的无遮大会上，惠能弟子荷泽神会辩倒了神秀门人崇远、普寂，使得“南宗”成为中国禅宗正统。
   4、圆寂涅槃
   延和元年(712年)惠能回至新州，命门人建报恩塔。唐玄宗先天二年（713年），圆寂于新州国恩寺，世寿七十六，唐宪宗谥号大鉴禅师。惠能圆寂后，其真身不坏，被运回韶州（今广东韶关）曹溪，其门人裹综涂漆，保持其生前形像。其肉身像至今还保存在南华寺，供奉在灵照塔中。
  柳州刺史柳宗元撰《曹溪第六祖大鉴禅师碑并序》。元和十年(815年)刘禹锡因曹溪僧道琳之请，撰《曹溪大师第二碑》。

   三、六祖慧能大师《坛经》精华摘录。

1、菩提自性，本来清净，但用此心，直了成佛。

2、人虽有南北，佛性本无南北。

3、弟子自心，常生智慧，不离自性，即是福田。

4、世人生死事大，汝等终日只求福田，不求出离生死苦海，自性若迷，福何可救？

5、无上菩提，须得言下识自本心，见自本性。不生不灭，于一切时中，念念自见，万法无滞，一真一切真，万境自如如。如如之心，即是真实。

6、何期自性，本自清净；何期自性，本不生灭；何期自性，本自具足；何期自性，本无动摇；何期自性，能生万法。

7、不是风动，不是幡动，仁者心动。

8、凡夫见二，智者了达其性无二；无二之性，即是佛性。

9、“摩诃般若波罗蜜”是梵语，此言大智慧到彼岸。此须心行，不在口念。

10、世界虚空，能含万物色像。日月星宿，山河大地、泉源溪涧、草木丛林、恶人善人、恶法善法、天堂地狱、一切大海、须弥诸山、总在空中；世人性空，亦复如是。

11、着境生灭起，如水有波浪，即名于此岸，离境无生灭，如水常流通，即名为彼岸。

12、不修即凡。一念修行，自身等佛。

13、前念迷即凡夫，后念悟即佛。前念着境即烦恼，后念离境即菩提。

14、小根之人，闻此顿教，犹如草木，根性小者，若被大雨，悉皆自倒，不能增长。

15、内外不住，去来自由，能除执心，通达无碍，能修此行，与《般若经》本无差别。

16、但净本心，使六识出六门，于六尘中，无染无杂，来去自由，通用无滞，即是般若三昧。自在解脱，名无念行。若百物不思，当令念绝，即是法缚，即名边见。

17、常自见己过，与道即相当。

18、佛法在世间，不离世间觉，离世觅菩提，恰如求兔角。

19、内心谦下是功，外行于礼是德。若修功德之人，心即不轻，常行普敬，心常轻人，吾我不断即自无功。自修性是功，自修身是德。善知识！功德须自性内见，不是布施供养之所求也。是以福德与功德别。

20、人有两种，法无两般；迷悟有味，见有迟疾。迷人念佛，求生于彼；悟人自净其心。所以佛言："随其心净，即佛土净。"

21、凡愚不了自性，不识身中净土，愿东愿西，悟人在处一般。所以佛言：" 随所住处恒安乐。"使君心地，但无不善，西方去此不遥；若怀不善之心，念佛往生难到。

22、常行十善，天堂便至，除人我，须弥倒；去邪心，海水竭；烦恼无，波浪灭；毒害忘，鱼龙绝。自心地上，觉性如来，放大光明，外照六门清净，能破六欲诸天。自性内照，三毒即除，地狱等罪，一时消灭，内外明彻，不异西方。不作此修，如何到彼？

23、若欲修行，在家亦得，不由在寺。

24、无相颂
心平何劳持戒？行直何用修禅？
恩则亲养父母，义则上下相怜。
让则尊卑和睦，忍则众恶无喧。
若能钻木出火，淤泥定生红莲。
苦口的是良药，逆耳必是忠言。
改过必生智慧，护短心内非贤。
日用常行饶益，成道非由施钱。
菩提只向心见，何劳向什求玄？
听说依此修行，天堂只在目前。

25、先立无念为宗，无相为体，无住为本。于诸法上，念念不住，即无缚也。

26、若修不动者，但见一切人时，不见人之是非善恶过患，即是自性不动。

27、外离相为禅；内不乱为定。外若着相，内心即乱；外若离相，心即不乱。本性自净自定，只为见境思境即乱。外禅内定，是为禅定。于念念中，自见本性清净，自修自行，自成佛道。

28、一、戒香：即自心中无非、无恶、无嫉妒、无贪嗔、无劫害，名戒香。二、定香：即亲诸善恶境相，自心不乱，名定香。三、慧香：自心无碍，常以智慧，观照自性，不造诸恶，虽修众善，心不执着，敬上念下，矜恤孤贫，名慧香。四、解脱香：即自心无所攀缘，不思善，不思恶，自在无碍，名解脱香。五、解脱知见香：自心既无所攀缘、善恶，不可沉空守寂，即须广学多闻，识自本心，达诸佛理，和光接物，无我、无人，直至菩提，真性不易，名解脱知见香。善知识！此香各自内薰，莫向外觅。

29、忏者：忏其前愆；悔者：悔其后过。自心众生无边誓愿度，自心烦恼无边誓愿断，自性法门无尽誓愿学，自性无上佛道誓愿成。

30、佛者觉也，法者正也，僧者净也。自心归依觉，邪迷不生，少欲知足，能离财色，名两足尊。自心归依正，念念无邪见，以无邪凡故，即无人我贡高贪爱执着，名离欲尊。自心归依净，一切尘劳爱欲境界，自性皆不染着，名众中尊。

31、若修此行，是自归依，凡夫不会，从日至夜，受三归戒，若言归依佛，佛在何处？若不见佛，凭何所归？言却成妄。

32、经文分明言、自归依佛，不言归依他佛。自佛不归，无所依处。内调心性，外敬他人，是自归依也。

33、智如日，慧如月；智慧常明，于外着境，被妄念浮云盖覆，自性不得明朗。若遇善知识，闻真正法，自除迷妄，内外明彻，于自性中，万法皆现，见性之人，亦复如是。

34、常自见己过，不说他人好恶，是自皈依。常须下心，普行恭敬，即是见性通达，更无滞碍，是自皈依。

35、一灯能除千年暗，一智能灭万年愚。莫思向前，已过不可得；常思于后，念念圆明。

36、自性起一念恶，灭万劫善因；自性起一念善，得恒沙恶尽。

37、诸佛妙理，非关文字。

38、成一切相即心，离一切相即佛。即心名慧，即佛乃定；定慧等持，意中清净。

39、世人外迷着相，内迷着空；若能于相离相，于空离空，即是内外不迷。

40、盖为一切众生，自蔽光明，贪爱尘境，外缘内扰，甘受驱驰，便劳他世尊从三昧起，种种苦口，劝令寝息，莫向外求，与佛无二。

41、口诵心行，即是转经；口诵心不行，即是被经转。

42、清净法身：汝之性也；圆满报身，汝之智也；千百亿化身，汝之行也。

43、凡闻转诵，是小乘；悟法解义，是中乘；依法修行，是大乘。万法尽通，万法俱备，一切不染，离诸法相，一无所得，名最上乘。乘是行义，不在口争，汝须自修，莫问吾也，一切时中，自性自如。

44、诸行无常，是生灭法。生灭灭已，寂灭为乐。

45、汝今当知佛为一切迷人，认五蕴和合为自体相，分别一切法为外尘相。好生恶死，念念迁流，不知梦幻虚假，枉受轮回，以常乐涅盘，翻为苦相，终日驰求。佛愍此故，乃示涅盘真乐，刹那无有生相，刹那无有灭相，更无生灭可灭，是则寂灭现前。

46、师曰：汝曾作什么来？
青原行思曰：圣谛亦不为。
师曰：落何阶级？
曰：圣谛尚不为，何阶级之有？

47、师曰：什么物，恁么来？
嵩山怀让曰：说似一物即不中。
师曰：还可修证否？
曰：修证即不无，污染即不得。

48、汝但心如虚空，不著空见，应用无碍，动静无心，凡圣情忘，能所具泯，性相如如，无不定时也。

49、有僧举卧轮禅师偈云：
卧轮有伎俩，能断百思想。
对境心不起，菩提日日长。
师闻之，曰：此偈未明心地。若依而行之，是加系缚。因示一偈曰：
惠能没伎俩，不断百思想。
对境心数起，菩提作么长。
50、住心观净，是病非禅。长坐拘身，于理何益？

51、秀大师说，诸恶莫作名为戒；诸善奉行名为慧；自净其意名为定。汝师戒定慧，劝小根智人；吾戒定慧，劝大智根人。听吾偈曰：心地无非自性戒，心地无痴自性慧，心地无乱自性定。

52 、无一法可得，方能建立万法。

53、无常者，即佛性也；有常者，即一切善恶诸法分别心也。

54、道由心悟，岂在坐也？

55、明与无明，凡夫见二。智者了达，其性无二。无二之性，即是实性。实性者，处凡愚而不减，在贤圣而不增，住烦恼而不乱，居禅定而不寂。
56、汝若欲知心要，但一切善恶，都莫思量，自然得入清净心体。湛然常寂，妙用恒沙。

57、毁誉不动，哀乐不生。汝今悲泣，为忧阿谁？若忧吾不知去处，吾自知去处。吾若不知去处，终不预报于汝。汝等悲泣，盖为不知吾去处。若知吾去处，即不合悲泣。

58、若于一切处而不住相，于彼相中不生憎爱，亦无取舍，不念利益成坏等事，安闲恬静，虚融澹泊，此名一相三昧。若于一切处，行住坐卧，纯一直心，不动道场，真成净土，此名一行三昧。若人具二三昧，如地有种，含藏长养，成熟其实。一相一行，亦复如是。

59、又问曰：正法眼藏，传付何人？
师曰：有道者得，无心者通。

60、自性若悟众生是佛，自性若迷佛是众生。自性平等众生是佛，自性邪险佛是众生。汝等心若险曲，即佛在众生中。一念平直，即是众生成佛。我心自有佛，自佛是真佛。自若无佛心，何处求真佛？

   （本文参考资料：六祖慧能坛经网络资料、佛教资料）

   (This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

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1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向