The mind is from the original mind, and the original mind is not the Dharma What does it mean that t

It means that only by understanding one's own mind can one get the method.

From: Tang Dynasty Hongren.

"Sixty Verses One of Them".

Original text: The heart is the original heart, and the heart is not the law.

There is a law and a heart, and a non-heart is not the law.

Translation: The thoughts in the heart come from the heart, there is no Dharma in the heart, only with the Dharma can there be the original mind, and without the original heart there is no Dharma.

1 All the Four Patriarchs of the Venerable Upa Juduo preached the Dharma: The heart comes from the original heart, and the original heart is not the law. There is a law and a heart, and a non-heart is not the law.

These few words are the teachings of the four ancestors after they became enlightened.

As for what it means, dare to forgive a sin and say a word; Meaninglessness - doing nothing is the way. Usually live in the world, and do not climb the fate of being a person. I hope you will correct the inappropriateness.

The body of sentient beings is a tree of enlightened wisdom, and the minds of sentient beings are like a bright mirror, which must be constantly dusted and rubbed to prevent it from being polluted by dirt and obscuring its bright nature.

The body and mind need to practice from time to time, otherwise it is easy to be confused.

Emptiness is color, and color is emptiness. The beginning is the end, and the end is the beginning. As a vessel, it carries the soul, and all things in the world are endless, and they are in constant motion.

The Buddha said: You can't say it, but the supreme truth of the universe. Shenxiu advocates that people should cultivate in the earthly world, always purify their hearts, do not be blinded by the red dust, pay attention to moderation, be content and happy, live in the world for tens of thousands of days, do not covet the red dust, and enjoy bliss forever.

The body is a Bodhi tree, the heart is like a mirror platform, always wipe diligently, do not make dust, Bodhi has no tree, the mirror is not a platform, there is nothing originally, where to stir up dust. Literally: the Bodhi tree is empty, the mirror is empty, the body and mind are empty, and there is nothing in the first place, how can it be dusty?

The Buddha said to me, "There is dust on your heart." I wiped hard.

The Buddha said, "You are wrong, the dust cannot be wiped off." So I peeled my heart off.

The Buddha also said, "You are wrong again, dust is not dust, how can there be dust?"

I can't understand it, what does it mean?

I think this is derived from the two sides of Shenxiu and Huineng.

Shenxiu said: "The body is a Bodhi tree, the heart is like a mirror platform, always wipe diligently, don't make dust." ”

Huineng said: "Bodhi has no tree, the mirror is not a platform, there is nothing originally, where to stir up dust." ”

Indeed, it is indeed difficult to understand these two verses, even if they are not easy to understand correctly.

The body is a Bodhi tree, the heart is like a mirror, always wipe diligently, do not make the body of all living beings dusty is a tree of wisdom of enlightenment, and the hearts of all living beings are like a bright mirror.

It should be dusted and rubbed at all times, so that it does not become polluted by dirt and obscures its bright nature.

Bodhi has no tree, the mirror is not a platform, there is nothing originally, where to stir up dust Bodhi originally has no tree, and the bright mirror is not a platform.

There is nothing in the first place, what dust will be stained there?

Now it can only be understood literally, and it is miserable!

The heart is dust-free, and dust is the heart. Without heart and dust, people die.

In fact, the dust is outside, the heart is inside, and it is often brushed, and the heart is pure and dust-free;

The dust is inside, the heart is outside, often peeled off, no dust and no heart;

There is dust in the heart, the dust is the heart, why fear the dust in the heart, and there is no dust and no heart? As Huineng said, the heart of the benevolent is moving.

It is the monk's heart that is as calm as water, and the waves are not alarmed. Wholeheartedly Buddhism, no distractions, pure heart and few desires, and one heart to the Buddha.

This is just the answer of words, not the true solution, the real answer lies in "meaning", which is not something that words can solve, but depends on "understanding".

This is metaphysics. In the world, people cannot attain the true meaning.

If you don't have any shackles in your heart, what about the troubles that come with it?

The phrase "where is the dust" is an excerpt from the last two sentences of the famous four verses of the six ancestors of Zen Buddhism, Master Huineng, basically means: Where is the dust in a certain place?

Vernacular translation:

Bodhi didn't have a tree in the first place, and the bright mirror wasn't a platform. There is nothing in the first place, what dust will be stained there?

This verse is from the "Sutra of the Altar of the Six Patriarchs". It is the words of the Zen enlightenment of the six ancestors Huineng, and the "Sutra of the Altar of the Six Ancestors" is compiled by later generations according to the words of the six ancestors of Zen Buddhism: Shenxiu said:

The body is a Bodhi tree, the heart is like a mirror platform, always wipe diligently, do not cause dust. Huineng said: "Bodhi has no tree, the mirror is not a platform, there is nothing originally, where to stir up dust."

Bodhi has no tree, and the mirror is not a platform" both sentences adopt an inverted grammatical structure, which can be understood as "there is no Bodhi tree, nor is it a mirror platform", and the first two sentences of "Bodhi" are made in response to the first two sentences of Shenxiu's "Wuxiang", which should be understood together. Bodhi Tree: According to legend, Shakyamuni, the founder of Buddhism, meditated under the Bodhi tree for seven days and seven nights to become a Buddha.

Spiegel Terrace: The place where monks sit in meditation, according to the second and third of the "Records of Wisdom": "Where you sit in meditation, there are many mirrors to help the mind."

Where is the dust: This sentence is made for the unphased "always wipe diligently, don't stir up dust", the Buddha nature is pure, the color is empty, so the dust is also empty. Dust:

Buddhism believes that all kinds of dust are things that pollute people's temperament, and the "Precepts for Purifying the Heart" clouds: "What is the name of the cloud, it is polluted with the pure heart, and it is dirty when it touches the body, so it is called dust." ”

The mirror is not absent, the Bodhi is there, and the idealism is present, all of which are the images of the nature, and the images are not, so the mirror is not a platform, there is no tree, and the emptiness and emptiness are being removed, and they are separated from all the Buddhas. There is no perception of seeing and hearing in the nature, but through the mirror, the Bodhi shadow shows the role of the perception of seeing and hearing in the nature, and through the mirror, the Bodhi shadow shows that the nature has no perception of seeing and hearing, there is nothing in itself, the body has no appearance, and the sex has no image and the mind is not clear.

The mirror, the Bodhi shadow is like that, if it does not leave the mirror, the Bodhi shadow, the Bodhi mirror shadow is not separated from the mirror, not that is, it is not separated, it is not taken or given, there is nothing and no Ai.

Originally, there was no Bodhi tree in the world, and it was named Bodhi because the Buddha realized under this tree. The Ming Realm in the heart is not a spiritual platform, and there is no need to do anything. Everything in the world is an illusion, and there is nothing. Naturally, there will be no so-called dust.

This is Master Huineng, the sixth ancestor of Zen Buddhism, for "the body is a Bodhi tree, and the heart is like a bright realm." Always wipe diligently, don't make dust."

Meeting, meeting, acquaintance is fate. Origin is acceptance, and it is not deliberately rejected for the so-called truth. If you don't want to stay, if you want to go, it will only be difficult for you to stay.

Born in a minor aspect of life, and entered the world in an important aspect of life. This is the monk's house. What is important and what is not is determined by fate.

Some powers can be influenced, but don't easily think that you have this power, and everything you get has a price.

Compare dust to obsession, to a filter on the inside; People in love will see beauty and romance when they see the autumn wind sweeping the leaves. People who are in love will see parting and sadness when they see such a scene. Those who have no dust in their hearts only see the natural law of flowers blooming.

To understand the meaning of this verse, we must first understand some common knowledge of Buddhism. When the Buddha enlightened under the Bodhi tree and achieved positive results, Buddhism regarded the Bodhi tree as a symbol of the positive results of cultivation. The mirror is also a metaphor, a metaphor for our human hearts, like a mirror, looking at ourselves.

This verse is aimed at Shenxiu Zen Master: "The body is a Bodhi tree, the heart is like a mirror platform, always wipe diligently, do not cause dust." "And do it. This poem by Shenxiu represents the ideological conception of Theravada Buddhism.

Being a Bodhi tree means that our body should be like a Bodhi tree, maintaining a proper posture and constantly practicing and improving. The heart is like a mirror, which is a metaphor for our heart as a mirror, and if the dust is stained, it is not clear. Always wipe diligently, don't make dust.

Literally, the spiegel should be wiped constantly so that it will not be contaminated with dust. This means that we must continue to practice diligently and maintain a peaceful state of mind, so that we can restore our true mind and attain the right results. The first two lines of the poem are about the physical and mental aspects of the practice, and the last two lines are the result of the practice.

Theravada Buddhism focuses on one's own ascetic practice and enlightenment. Hinayana thought is that the mind is the Buddha. These are reflected in Shenxiu's poems.

And "Bodhi has no tree, and the mirror is not a platform." There was nothing in the first place, where to stir up dust. It highlights the ideological conception of Mahayana Buddhism.

Bodhi originally refers to the Bodhi tree, and Bodhi itself has no tree, which is to deny the tangible essence of the Bodhi tree. The Spiegel is not a platform, and it is also a denial of the tangible essence of the Spiegel platform. These two sentences are to say that Bodhi is in your heart, and the mirror is only your heart.

Whether it's a Bodhi tree or a mirror platform, this is just convenient to say. Where is there nothing in the first place, like dust? In other words, since everything is void in the first place, where does it begin to be polluted with dust?

The dust is empty, too.

Idealism says that everything in the world is nothing, so why force them to do it?? It can be understood in this way: "The essence of color is actually emptiness, and emptiness is the essence of color".

The emphasis of this sentence is to tell people to "see through" and "see through", and give up the "obsession" in their hearts

Literal interpretation, the above explanation is very clear, only the version says personal opinions.

Personally, I don't think the literal interpretation of this kind of power is correct, and according to my personal understanding, these four sentences mainly reflect the exposition of the "Theory of the Heart" in Buddhism by the Sixth Patriarch Huineng. In the "Sutra of the Altar of the Six Patriarchs" (written by Hui Neng), there is such a sentence "the heart gives birth to all kinds of laws, and the heart destroys all kinds of laws", I think this sentence should be "Bodhi has no tree, the mirror is not a platform, there is nothing originally, where to stir up dust" Another interpretation of this side, that is to say, truth and wisdom are what people think in their hearts, and people's hearts are originally empty (nothing), and they are not controlled by external things at all"There is nothing outside the heart".

Meaning: Buddha has no appearance. But the people of the world are wearing incense and worshipping the Buddha.

The sun-faced Buddha and the moon-faced Buddha are unholy.

Amorphism: It can be interpreted as seeing without seeing, listening without listening. If you close your eyes and listen, you will be very miserable, because after all, people have all kinds of feelings, Buddhism is talking about non-appearance, in fact, we may also see and hear, but like the wind passing through the ears and the shadow passing through the eyes, so that we are not bound by a shape, color, sound, the meaning of freedom is to be able to do whatever you want, is to feel the vastness of space.

Thoughtlessness: It means "thinking without thinking", that is, not attaching to one's every thought. Buddhism often uses this metaphor, the human mind should be like this, if you want to reject everything and desperately keep your distance from the chaotic world, your mind will be in a very tense state, Buddhism does not want you to be in a state of tension, but a so-called natural, relaxed, comfortable state, that is the best.

1. "No appearance" means that you should not be attached to all phenomena, because ordinary people are often attached to phenomena as entities, such as thinking that worshipping the Buddha can become a Buddha, that is to worship the Buddha to have attachment, this is to take the appearance of the appearance. Appearances hinder self-nature, like clouds and mist covering a clear void. If one can "detach oneself from all appearances," one can suddenly see the purity of one's nature, just as the clouds and mist sweep away and reveal a clear void.

Therefore, the absence of appearance is not only the absence of attachment to all phenomena, but also the manifestation of self-purity due to detachment.

2. "One thought gives birth to pure faith." "Thinking is the function of the mind, and the absence of thoughts does not make people think about anything, but makes people's hearts unaffected by external circumstances. The state of the heart, ordinary people think about the environment.

If the situation is beautiful, then there is a thought in the situation, and there is greed; If the state is not good, then the state of mind will arise, and there will be a blind eye. Therefore, the "thoughts" of ordinary people arise according to the environment and change with the circumstances, and such thoughts are delusional, often servitude by the environment, and they are not at ease. If you can "be unstained in all realms", then you can be free from external interference, although you are in the world, you can be unstained and unadulterated, come and go freely, have a pure nature, and become a Buddha.

3. "There should be no place to live, but the heart should be born." "Non-dwelling refers to the fact that people's self-nature is originally unstoppable, and once it stays on a certain thing, then non-dwelling is dwelling, so that the "heart" is bound. If you can live without dwelling on everything, pass without staying, like a goose passing through the sky, leaving no traces; Let go of the movie and have nothing so that you don't get tied down.

Therefore, "non-appearance", "non-dwelling", and "non-thought" are all functions of the mind, and they are all between one thought, and this thought lies in one's inner consciousness and inner transcendence.

The so-called "thoughtlessness" is to let one's mind think without delusion. What non-thinking requires is to leave the realm on the basis of self-thought, and not to read life on the Dharma. Non-thinking is not to deliberately remove the thoughts of nature, but not to arise according to the circumstances and not to follow the Dharma.

Although he sees and hears and perceives, he is not polluted by all realms, but is always at ease. "As long as the mind is not attached to anything, there is no attachment. Therefore, on the one hand, it is necessary to oppose the natural activity of ideologically climbing to the outside world and clinging to the external appearance, and on the other hand, it is necessary to maintain the consciousness of the natural activity.

The so-called "no phase as a body" is explained in the "Altar Sutra": "But away from all phases, it is no phase, but it can be separated from the phase, and the body is pure, which is to take the absence of phase as the body." "All things and images arise from emptiness.

Objects and images are inherently non-existent, so they are called phaseless, and the body-free is reality, so it is called the body-free body. Originally, there is no reality and no void in the Dharma, but there are ordinary people who are obsessed with it, and the world is prone to attachment to the sound and color, and is confused by the five colors, confused by the five sounds, clinging to emptiness for existence, and clinging to the phase, so if there is a thought, there must be a phase, if there is a thought, it is a delusion, and if there is a phase, it is a delusion.

The so-called "non-dwelling-based" means that the mind is in a process of natural flow and continuous operation, and does not stop at a specific specific object. The "Altar Sutra" says that "those who do not live are human nature." I can't stop thinking about it, I think about it before, I think about it now, I think about it later, I think about it continuously, and there is no interruption.

In Huineng's view, human nature is embodied in his present heart, and it is continuous, never ending, and not abiding in all the Dharma. Here "no bricks."