Besides, the young novice monk who had been silently accompanying Shenxiu in retreat for 15 years at Dangyang Mountain was setting up a furnace to boil water outside the house when he suddenly heard chanting from the window:
All Buddha Dharma exists in one’s own mind. He asked outside his heart and fled away from his father.
Immediately, Shenxiu, who was already in his seventies, walked out of the room.
The young monk bowed and saluted and said, "Congratulations, sir. You have been in seclusion for fifteen years. Today, you have finally completed your merits."
Shenxiu put his hands together and returned the gift, saying: "A drop of water penetrates a stone, and a rope cuts a tree. After fifteen years of hard work, I finally got through the final Zen barrier. In the past fifteen years, you have been protecting the barrier for me. Thank you for your hard work."
The young monk said humbly: "It is my honor to contribute a small amount to your great enlightenment."
Shenxiu said solemnly: "From today on, you are my disciple, with the dharma name Zhicheng."
"Thank you, Master, for giving me the Dharma name!" Zhicheng knelt down and saluted.
…
At that time, the abbot of Faxing Temple in Guangzhou was Zen Master Facai, and Master Yinzong was invited by him to give lectures. Master Yinzong is famous all over the country for his mastery of the Nirvana Sutra, and is respected as the first master in Lingnan. He was originally from Wu County and became a monk since childhood.
In the first year of Xianheng (AD 670), he traveled to Jingluo. Emperor Gaozong of the Tang Dynasty was impressed by his morality and practice, and personally issued an edict to respectfully invite him to be the abbot of Dajing'ai Temple. Unexpectedly, he dismissed this great honor and walked away.
He went south from the capital to Huangmei to meet Master Hongren, the Fifth Patriarch, and was greatly tempered and influenced by Zen techniques.
Later, he traveled to Guangzhou and gave lectures on the Nirvana Sutra at Faxing Temple. By chance, I met Huineng.
Huineng, accompanied by Yin Zong, Fa Cai and other eminent monks, walked towards the abbot.
On the way, the old monk who had participated in the dispute over the wind flags suddenly sighed; "The cassocks passed down by the Fifth Patriarch are really magical. Just like the spring breeze blowing against our faces, the world becomes colorful and extraordinarily beautiful when it blows gently. Looks good.”
How could Huineng not hear what he was saying? He smiled slightly and said, "Master, you mean that Huineng received such a grand welcome and reception because of the mantle of the Fifth Patriarch, right?"
The old monk said: "Since ancient times, the Dharma has been transmitted, and the robe and Buddhist dharma have been taught at the same time. The robe and bowl are things external to the body, while the Dharma is the inner secret evidence. Although we have worshiped the cassock just now, we don't know who has received the will of the Fifth Patriarch. It's you, Master Shenxiu. , or someone else? It is said that Master Hongren has ten disciples!"
Huineng stopped and looked into the old monk's eyes. The old monk was startled and lowered his head.
Hui Neng saw cold sweat on his forehead and said calmly: "Those who understand Buddhism must go."
The old monk asked unwillingly: "Then, master, have you got it?"
Huineng unexpectedly replied: "I don't understand Buddhism!"
After hearing such an answer, the old monk didn't know what to do. Fortunately, the husband-in-law arrived, and Yin Zong and Fa Cai politely invited Hui Neng into the room. After everyone made some courtesy, the guests and hosts sat down respectively.
Yingxing and Fakong were busy making tea and pouring water. He specially put a spoonful of sugar into Huineng's teacup and mixed it into a cup of sweet tea.
Master Yinzong took a sip from the tea cup, coughed slightly, and asked Huineng: "I dare to ask the Sixth Patriarch. Although Zen teaches external transmission and does not establish writing, I wonder if you can tell what the Fifth Patriarch did when he handed over the mantle to you. Tell us a little bit about his instructions?"
Hui Neng knew in his heart that Master Yin Zong was inspecting him.
So he also took a sip of tea and said calmly: "Master, he only talked about some issues about understanding one's mind and nature, but did not talk about the principles of meditation and liberation."
The old monk couldn't help but interjected: "Is this also called teaching?"
Hui Neng said solemnly: "This is a method that directly points out people's original intention, allows us to see our own inherent Buddha nature, and then become a Buddha!"
Master Yin Zong was puzzled and asked: "Why don't you talk about how to achieve liberation by practicing meditation?"
Huineng said: "Because meditation and liberation are two methods, not Buddhism. Buddhism is the only method."
Master Yin Zong said: "What is the only method of Buddhism? Master, please explain it in detail."
Huineng said to Master Yinzong: "Master was going to lecture on the Nirvana Sutra today, right? A few years ago, I discussed the Nirvana Sutra with Master Wuwu Zangni in Caoxi, and I know a little bit about its principles. I remember clearly, The Buddha's nature has been mentioned repeatedly in the sutras. The nature of the Buddha is the only method of Buddhism. For example, the noble King Bodhisattva asked the Buddha: "Some people kill, steal, commit adultery, cheat, do all kinds of evil, and kill their parents and destroy the Three Jewels. Moreover, if they do not believe in cause and effect and do not know how to repent, have they cut off their good roots and Buddha nature? The Buddha replied: "There are two kinds of good roots, one is eternal and the other is fleeting; but Buddha nature is not There is no difference between eternity and change, so the Buddha-nature is continuous, which is called the non-dual method. The five precepts and ten good deeds are good, the five rebellions and ten evils are evil, but the Buddha-nature does not distinguish between good and evil.'"
The arrogant old monk seemed to have discovered some flaw in Huineng's words, and asked: "Without the distinction between good and evil, wouldn't humans just become grass and trees?"
Huineng was confident and said with a smile: "You are right. People who follow Buddhism are not like grass and trees, not distinguishing between good and evil. They should not be happy to flatter good people because of their good deeds, nor should they be resentful and resentful because of evil people and evil deeds." Anger, let alone judging and observing things based on one's own likes, dislikes, and interests. People who follow Buddhism should face the world with an equal and undifferentiated mind, allowing the true colors of all living beings and things to appear. Therefore, " The "Diamond Sutra" says: 'One's mind should be born without dwelling'. I wonder if you think this is true?"
The old monk nodded sincerely this time.
Huineng continued: "Buddha nature is a realm far away from eternity and ephemerality, beauty and ugliness, good and evil. It is completely beyond distinction, and it is the non-dual method."
Master Yin Zong couldn't help being happy. He clasped his hands and said loudly: "Amitabha! The words of the Sixth Patriarch are like drinking from a sweet spring to the poor monk. Only he knows the taste. The poor monk is confused. In fact, this is the only method. "The Vimalakīrti Sutra" has made it very clear, but it is just a leaf that blocks the eyes and cannot see Mount Tai. After the Sixth Patriarch's teachings, it suddenly became clear."
At this time, Ying Xing, who had been listening, jumped out and said in a confused voice: "You idiots are still called the descendants of the Zen sect. How could you have forgotten the second ancestor Huike?"
Then, everyone immediately remembered a long-standing story——
Patriarch Bodhidharma taught Zen in the Songshan Shaolin Temple for nine years. He had four main disciples: Dao Fu, Dao Yu, Bhikshuni Chief Holder, and Huike, who broke his arm in a snowstorm in order to seek the Dharma. In order to understand their realm of practice, Patriarch Bodhidharma asked each of them to talk about their experiences in meditation over the years.
Dao Fu was the first to speak: "In my opinion, not establishing words and staying true to words is the wonderful use of Zen."
Bodhidharma said: "You have learned from me."
The general monk Bhikshuni said: "According to my understanding, it is just like Akhovi Buddha seeing the Eastern Immortal Buddha Kingdom in meditation. He understands it as soon as he sees it and does not need to see it again."
Patriarch Bodhidharma nodded slightly: "You have learned my lesson."
Tao Yu has followed his master for many years, and he has recorded and organized the Zen essentials taught by the Patriarch Bodhidharma, such as "Dharma's Contemplation of the Four Elements" and other works. He said: "The four great emptiness and the five aggregates do not exist. Therefore, in my opinion, there is no way to obtain them."
Bodhidharma smiled and said: "Yes, Zen is the communication between the soul and the soul. There is nothing to gain. You have learned my bones."
At this time, Huike stood up, walked to the master, clasped his hands together, bowed, and then silently returned to his seat.
Master Bodhidharma laughed heartily because of this, nodded frequently and said: "Okay, okay! Huike, you have finally lived up to the meaning of my coming from the West. Only you can truly understand the essence of Zen!"
The essence of Zen is invisible, formless, indescribable, inconceivable, and cannot be explained in any language. However, our Zen mind is at work all the time. No matter whether it is gestures, drinking tea or eating, they are all manifestations of xinxing. Therefore, Huike's clasping hands, bowing and other actions are all demonstrating to the master the wonderful use of Zen mind.
