Bodhi is not a tree, nor is a mirror a platform. There is nothing. Why make dust? What do you mean?

There is no tree in the bodhi tree, and the bright mirror is not a table. It's nothing. What dust will catch it there?

First of all, talk about the origin of this poem.

During the Northern and Southern Dynasties, Zen spread to the fifth ancestor, Master Hong Ren, who gave lectures in Huangmei, Hubei Province, with more than 500 disciples, especially the great disciple, Master Shen Xiu. Shen Xiu is also considered as the heir to the mantle of Zen Buddhism. Hongren was old and wanted to find an heir among his disciples, so he told his disciples that everyone should make a collection (a poem with Zen meaning), and whoever did it well would pass it on to him. At this time, Shen Xiu wanted to inherit the mantle, but she was afraid that she would do it for the purpose of inheriting the mantle, which violated the artistic conception of Buddhism's inaction. So he got up in the middle of the night and wrote a song on the wall of the yard. Kiko's body is a bodhi tree and his heart is a mirror. Wipe frequently, and don't create dust. The meaning of this song is to always take good care of your own mentality and state of mind, and resist temptation and all kinds of evil spirits through constant practice. It is a mentality of joining the WTO, emphasizing the role of practice. This understanding doesn't quite agree with the epiphany of Zen Mahayana school, so when everyone saw this ji zi the next morning, they all said it was good, and they all guessed that Meixiu did it, and they admired it. Hong Ren didn't make any comments after seeing it. Because he knew that Shen Xiu had not had an epiphany.

At this time, when all the monks in the temple were talking about this ji zi, they were heard by Zen Master Huineng, a fire-fighting monk in the kitchen. Huineng asked others to take him to see this Kiko. It should be noted here that Huineng is illiterate. He can't read. When he heard someone say this Kiko, he said at that time that this person had not understood the real meaning. So he made another Kiko himself and begged others to write it next to the beautiful Kiko. Bodhi has no trees, and the mirror is not a stage. There is nothing, so there is no dust. With this poem, we can see that Huineng is a man of great wisdom (later, some people said that he was reincarnated as the tenth monk), and his poem accords with the idea of Zen epiphany. It is an attitude of being born, which mainly means that the world is empty and everything in the world is an empty word. If the heart is empty, there is no need to resist the temptation from the outside world. Everything passes by the heart without leaving a trace. This is a very high realm of Zen, and those who appreciate this realm are called enlightenment.

When Hongren saw the book, he asked the people around him who wrote it. The people on the side said that it was written by Huineng, so it was called Huineng. In front of him and other monks, they said that it was a mess and nonsense, and they also erased the auspicious words themselves. Then he hit Huineng on the head three times and left. At this time, only Huineng understood the meaning of the Five Ancestors, so he came to Hongren's meditation room in the middle of the night, where Hongren explained to him one of the most important Buddhist classics, the Diamond Sutra, and handed it to him. Then, in order to prevent the honey trap from hurting Huineng, Huineng was allowed to escape overnight. So Huineng went south overnight, lived in seclusion 10, and founded Zen Nanzong in Shaolin Temple in Putian. The next day, when Shen Xiu learned about it, he sent someone to chase Huineng, but he didn't catch up. Later, Shen Xiu became the protector of the Liang Dynasty and founded the Northern Sect of Zen.

Bodhi has no trees, and it is not a stage in the mirror; Nothing. What caused the dust?

Talking to myself, but

Whether it really reaches the highest level is not necessarily/as Master Huineng himself said:

When it's cooked, it's cooked, but it still needs to be sifted/

........................................

However, precisely because "there was nothing, where did the dust come from", we still have not reached the realm of inheriting the mantle of Zen. Don't forget what we listed above, because the situation of "nothing at all" is like the realm of plum blossoms in Xue Yue. Although Leng Yan is wonderful, it is an empty and lonely side, which is lifeless.

When the sixth ancestor was fully conscious, he was in the room on the third night. The first question that Wu Zufa put forward to him, "You should have no home, but you should have a heart", made him further understand the essence of the heart thoroughly, so he said, "Self-nature is time and tranquility; What self-nature period, this is not birth and death; When is self-nature, it is self-sufficiency; The self-nature of what period has never wavered; When you are self-sufficient, you can have all kinds of laws. " This is the realm of "epiphany" and "enlightenment" that represents epiphany under the Zen Zongyan.

However, don't forget that after he realized it, he stayed in the hunter's team and practiced for fifteen years. From this, you can understand that in the Shurangama Sutra, there is a combination of epiphany and gradual change, while Zen is a combination of epiphany and gradual change, just as the Shurangama Sutra says: "If you have epiphany, you should sell it by taking advantage of it, and you will get it every time." Pay equal attention to each other's meaning. Now let's talk about Zen. If we grasp the sentence "there is no such thing", we can do anything. It's strange not to fall into crazy Zen knowledge! You should know that Zen has a level of rigorous practice, not empty talk or arrogance, but it will be similar to real Zen.

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1. Six ancestors enlightened

There are two problems to see nature and beauty clearly: several different versions of the Six Ancestors Tanjing, which have been passed down from generation to generation, are not much different from the descriptions of various Zen classics and the stories of the First Enlightenment of the Six Ancestors. China Zen Buddhism, since Hongren, the fifth ancestor, has taught people to recite the Paramita Sutra of King Kong, which can be humane and change the mage teaching method initiated by Lengyan Sutra. This can only be said to be a change in teaching methods, which is no different from the purpose of Zen; The Diamond Sutra takes the understanding of nature as the main theme, and explains the true meaning of the emptiness of the universe (wisdom) everywhere. Among them, the method of practice verification takes the word "caring for good thoughts" as the core, explains the empty reality with "no past experience, no future experience and no present experience", and understands that "you should have nothing worth living" as the index.

Now, in order to roughly understand the truth of Zen's treatment of the mind, let's make a relatively simple explanation with modern concepts, and also let everyone practice according to this as a simple method of cultivating the mind and nourishing the nature:

(1) First of all, we should quietly observe our inner psychological ideology, and then simply summarize it into two parts: one part is the thoughts and concepts born of feelings, such as pain, pleasure, fullness and warmth, hunger and cold, etc. These are all within the scope of feeling and lead to activities such as perceptual association and fantasy. Part of it is due to conscious consciousness, such as inexplicable emotions, boredom, distress, and separate thinking about people and things inside and outside me. Of course, it includes thinking about knowledge and learning, and observing the role of one's own psychological function.

(2) Secondly, when it comes to activities that can understand people's psychological function, whether it is feeling or perception, in short, it is called a thought, so that every thought between thoughts can be clearly observed, and then it can be regarded as three observations: whenever the previous thought (thinking consciousness) passes, the later thought (thinking consciousness) comes, which is called the current heart, which is the current thought. What hasn't come yet, of course, is the heart of the future, that is, the idea after the event, but it hasn't come yet, so leave it alone. However, don't forget that when you think the latter idea hasn't come yet, it is the present idea, and then you realize that it is the present, and immediately it becomes a thing of the past.

(3) Again, if you observe this introspectively for a long time, you can see the past heart, the present heart and the future heart clearly, and you can practice. The past heart of studying now has passed, and the future heart of studying in the future has not yet been born. Now the mood will be slightly, gradually, showing a blank.

But this blank is not before coma, syncope, or death. It is clear that an ethereal period, that is, the time when Zen master Song and Ming said that the light shone.

If you can really achieve this situation, you will feel that all your conscious thinking, whether feeling or perception, is like a floating lamp, like a wild goose flying across the sky. The wind comes and the water goes, so-called flying snow, until there is no trace, you will know what you have thought and done in your life. It's just floating dust, which can't be caught at all and has no roots to follow. Then you will realize that "the heart was not available in the past."

(4) Third, if you understand the impossibility of thinking about the past, present and future, take the following formula as an example and turn it from your own reflection into a smile.

………………………………………………………………………………………………………………

——————————————— From the beginning.

..... future ... present situation ... past. ..........

0+ 1- 1—— 1- 1=0

Therefore, recognizing all the clouds in this heart is much ado about nothing. Further observation, breaking the pressure felt by the body and urging the body's behavior by thoughts are all like bubbles, although without self-observation, they all seem to be my activities in a straight line. In fact, my activities are like electricity, like sparks, like running water. It's all because of endless thinking about karma. After all, it doesn't exist, so you will naturally feel that mountains are not mountains, water is not water, body is not body, and heart is not heart. All these, just like the wonderful ups and downs in the world, you will naturally understand that "having a heart without living" is actually the wonderful use of "having a heart without living".

(5) The second time, after you understand the state of psychological conscious thinking, you should always keep this bright and vivid sobriety and awareness, just like the clear sky in Wan Li, so that you can really understand the true meaning of life and find a real place to live, but don't think this is the sobriety and awareness of Zen! Let alone think that this is the so-called enlightenment of Zen! Because at this time there is a function and significance to show the spirit, you don't know where it has come and gone! At this time, it was the master Hanshan of the Ming Dynasty who said, "It is easy to turn under the thorn forest, but it is difficult to turn around under the moonlight curtain"!

These are all modern ways to explain people's psychological activities, and at the same time, they also show some news that the sixth ancestor of Zen Buddhism listened to others recite the Diamond Sutra to "have no place to live", so that you can understand the degree of your inner experience when Shen Xiu, the elder brother of the sixth ancestor, said, "Being a bodhi tree, your heart is like a mirror platform". Therefore, we can know that the bodhi of the sixth ancestor has no trees, and the mirror is not a stage. There is nothing, where is the dust? " If we compare the two, we can naturally understand that Hongren, the fifth ancestor, wants to call the third ancestor's room and entrust him with his mantle. However, just because there was nothing, where did the dust come from? ",we still failed to achieve the attainments of inheriting the mantle of Zen. Don't forget what we listed above, because the situation of "nothing at all" is like the realm of Xuemei. Although it is very cold and wonderful, it is really empty and lonely. When the sixth ancestor was fully conscious, he was in the room on the third night. The first question that Wu Zufa put forward to him, "You should have no home, but you should have a heart", made him further understand the essence of the heart thoroughly, so he said, "Self-nature is time and tranquility; What self-nature period, this is not birth and death; When is self-nature, it is self-sufficiency; The self-nature of what period has never wavered; When you are self-sufficient, you can produce all kinds of laws. "This is the realm of" pause "and" enlightenment "that represents epiphany under the Zen Zongyan. However, don't forget that after he realized this, he stayed in the hunter's team and practiced for fifteen years. From this, you can understand that in the Shurangama Sutra, there is a combination of epiphany and gradual change, while Zen is a combination of epiphany and gradual change, just as the Shurangama Sutra says: "If you have epiphany, you should sell it by taking advantage of it, and you will get it every time." The meaning of "equal attention to each other. Now let's talk about Zen. If we grasp the sentence "there is no such thing", we can do anything. It's strange not to fall into crazy Zen knowledge! You should know that Zen has a level of rigorous practice, not empty talk or arrogance, but it will be similar to real Zen.

This poem is from the altar sutra of the Six Ancestors. It's the Zen words of the sixth ancestor Huineng. The Six Ancestors Tanjing was compiled by later generations according to Huineng, the sixth ancestor of Zen Buddhism.

Because of my brother's beauty: he is like a bodhi tree and his heart is like a mirror. Wipe frequently to avoid dust. Six ancestors felt that Zen was incomplete, so they sang: Bodhi has no trees, and the mirror is not a stage. There is nothing, so there is no dust.

Literally: the bodhi tree is empty, the stage is empty, the body and mind are empty, and there is nothing. How can it cause dust?

The Buddha said to me: There is dust in your heart. I wiped it hard.

Buddha said: You are wrong. Dust can't be wiped off. So I stripped my heart.

Buddha said: You are wrong again. Dust is not dust, so there is no dust.

I don't understand. What do you mean?

I think it comes from Shen Xiu and Huineng's two sons.

Shen Xiu said, "As a bodhi tree, my heart is like a mirror. Always wipe, don't get dust. "

Huineng said, "Bodhi has no trees, and the mirror is not a stage. There is nothing, so there is no dust. "

Indeed, it is really difficult to understand these two sons, and even a correct understanding is not easy.

Being a bodhi tree is like a mirror. Do not rub regularly, so as not to make dust.

The body of all beings is the tree of enlightened wisdom,

The heart of all beings is like a bright stage mirror.

Try to keep brushing,

Don't let it be polluted by dirt, which blocks the nature of light.

Bodhi has no trees, and the mirror is not a stage. There is nothing, so where is the dust?

Bodhi has no trees,

A bright mirror is not a stage.

Nothing, nothing,

What dust will catch it there?

Now I can only understand it literally, but I can't understand it thoroughly!

The heart is clean, and the dust is the heart. If people have no intention of cleaning up, they will die.

In fact, the dust is outside, the heart is inside, and the heart is clean and dust-free.

Dust inside, heart outside, often stripped, dust-free and unintentional;

There is dust in the heart, and dust is the heart.

He has no dust, no dust and no intention? As Huineng said, the benevolent is moved.

Another example is Taoism, which says that Tao can be Tao or non-Tao.

Their reasons are the same.

Buddhists pay attention to everything and pursue inner cultivation.

Taoism stresses the pursuit of seclusion.

Buddhism wants to transcend this world, and Taoism practices this world, and the pursuit is a principle of practice.

In the end, this is a kind of detachment.

But not deliberately seeking.

The main idea is in the mind.

When people are in the world, there is no fixed law, and then they know that the law is illegal;

What's going on in the world is unfinished, why not let nature take its course?

The above explanation is taken from the webpage. Let me talk about my opinion again. Heart is self-nature, which is not the same as ordinary people's thoughts. People's thoughts are cultivated, and their self-nature is innate. Ordinary people are the masters of thought and hinder self-nature. Buddhism believes that everything is an illusion that affects the self, not the self. The body will also be affected by the dust in the heart. Dust is an illusion that affects self-nature. Of course, the phase of the body is related to the past life. Dust is a delusion, and self-nature is perfect and pure. Delusion is not the result of self. If people realize that self-nature is the master, they will reconsider. This is not delusion.

For ordinary people, it is enough to realize that we need a quiet heart to face everything in the world. This is a very serious problem for people who practice Buddhism. Buddhism makes people realize their own nature, so they are not confused, don't understand, and don't write. They are obsessed with words, guessing Buddha by words, and never find the essence. Zen requires great wisdom to practice. The wisdom of modern people is generally low. I suggest that Zen can be sensible, but it is not suitable for practicing. The practice of the practice certificate should begin with the gradual understanding of the beautiful show and finally the epiphany of Huineng. Both are indispensable. Talking about epiphany without gradual enlightenment is a mantra.