The Buddha said that the verdant bamboo is the Dharma body, and the lush yellow flowers are nothing

It means that "all things that have an appearance are self-natured."

The essence of the delusions in China is still self-nature.

Here's what you know:

All falsehood and truth are part of the mind, but in different ways. For example, it's like one part of the cells turned into a normal body, and another part of the cells turned into cancer.

They are all cells of the body and are indistinguishable in nature. What needs to be done is to turn the cancer cells back into normal somatic cells.

At the same time, do not let the normal somatic cells turn into cancer cells, there is only a problem in the middle, not the problem of cutting off a part of the body. That is, from the ultimate point of view, afflictions and bodhi.

It's one. What needs to be done is not to stop the troubles, but to turn them around. Turn your troubles into bodhi. As long as you can turn, then everything is a good time, everything is a good thing, all people are good people, all situations are good conditions, and you have to be at ease.

All appearances are vain. "Verdant bamboo" and "lush yellow flower" are both delusional, and vanity is delusion, which is delusional nature. When one's nature is confused, it manifests itself as all kinds of worldly things, and when one's nature is pure, it manifests itself as the Pure Land of Buddhahood.

This is the case with green bamboo and yellow flowers, and the same is true for earth, stone, bricks and tiles. Therefore, it is said that enlightenment is pure land everywhere, but delusion is filthy land everywhere.

Buddhism is in the world, in all things, as long as people who have understanding, they can appreciate it.

"The verdant bamboos are all Dharma bodies, and the lush yellow flowers are nothing more than the same. It means that all things that have an appearance, areSelf-natureThe essence of the delusions in China is still self-nature.

According to the "Quotations of the Zen Master of the Heze Shenhui", Niutou Mountain.

Zen Master Yuan said, "The great virtues of the ancestors all said, 'The verdant bamboo is the Dharma body, and the lush yellow flowers are nothing more than the Prajna'." This "ancestor great virtue" is unknown. He Zeshen will oppose this theory, thinking that "Buddha nature pervades all sentient beings, not all asexual beings", and that green bamboo and yellow flowers cannot be equated with "Dharma body" and "Prajna".

Nanyang Huizhong firmly defended this theory, believing that "all ruthlessness is the Buddha's heart", which can be directly deduced from the proposition of "Three Realms Idealism". (See "The Collection of Ancestral Halls: The Biography of Huizhong").

Buddhist viewpoint. After the great controversy between the Wei, Jin, Southern and Northern Dynasties about the mind and the Buddha nature, Buddhism began to form a systematic view and theory about the Buddha nature in the Sui and Tang dynasties.

It proclaimed Chinese Buddhism in the form of the founding of Buddhism.

of the formation. Among them, the Three Treatises.

of the Jizo, Tiantai sect.

Zhan Ran and other eminent monks began from the perspective of "harmony", which is unique to Chinese Buddhism, and the question of Buddha nature - the Buddha nature of ruthless beings.

Zen. The Niutou Sect further developed the view that "the lush yellow flower is nothing more than a universal state, and the green and verdant bamboo are all Dharmakaya", treating the Buddha as an equal with the yellow flower and the green bamboo, so that the concept of equality of all beings is more extensive and substantial.

The Dharma body is boundless, and all things are manifestations of the Dharma body.

"The verdant bamboo is all the Dharma body, and the lush yellow flowers are nothing more than Prajna" This sentence means that the Dharma body and the green bamboo are one, and there is no color, sound, fragrance, taste, touch, and Dharma six dust; Like the Yellow Flower, they don't see, smell, perceive, or know.

Banruo: Chinese means wisdom, but the word wisdom is difficult to express the meaning of "banruo".

Dharmakaya: This is what Buddhism calls "one mind."

There are many names for one-mindedness in Buddhism: Truthfulness, Self-Nature, Dharmakaya, Reality, Buddha-Nature, Dharma-Nature, Nyorai-Tibet, Roundness and Reality, Originality, Local Scenery, Great Circle Mirror Wisdom, etc. The true meaning of one heart is inconceivable, inconceivable is Zen Buddhism's "moving thoughts are obedient, and the heart is extinguished", and the non-negotiable is Zen Buddhism's "opening is wrong, words are broken".

Here, I have to quote the words of Master Lotus Pond as a far-fetched analogy: "The mind is formless, so there is nothing to use as a metaphor." Anything that is used as a metaphor for the mind is a last resort, and it is described as something that seems to be somewhat similar to the function of the mind, so that people can understand the concept of the mind to some extent, but it should not be considered that the mind is really like something.

For example, if we use a mirror as a metaphor for the mind, we all know that the mirror can reflect things, and when the object is not facing the mirror, the mirror will not take the image of the object into the mirror; When the object is facing the mirror, the mirror will not hate and love because of the likes, dislikes, beauty and ugliness of the object; When an object leaves the mirror, the mirror does not retain the image of the object in the mirror. The heart of the saint is always silent, and the silence is spotless, and the light is pervasive. This mind does not dwell in the inside, does not live outside, does not live in the middle, the three realms are empty, and it does not dwell in everything, and nothing does not shine.

Therefore, the mirror is used as a metaphor for the mind, but it is only a slight resemblance to it. In the final analysis, the mirror is an unconscious object, and is the mind as ignorant as the mirror? Moreover, the mirror loses its function in the dark, how can it be compared to the wonderful and clear true body of the heart.

And so on, or using the jewel as a metaphor for the heart, or the void as a metaphor for the heart, no matter which metaphor is used, the principle is the same. Follow-up question: Why does it have anything to do with Buddhism?

It's not the leaves of any plant, it's the Dharmakaya of a Buddha. The yellow flowers and chrysanthemums are all Prajna and great wisdom.