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（五）禅宗文化
六祖惠能大师，俗姓卢，祖籍范阳(今涿州市)，唐代高僧，有《六祖坛经》流传于世，世称“禅宗六祖”。
惠能是中国历史上有重大影响的高僧之一，在海外就有代表东方思想的先哲孔子、老子和惠能并列为“东方三圣人”之说法。
惠能父亲早亡，家境贫穷以卖柴为生。后他去黄梅山拜谒五祖弘忍，由此开始了学佛生涯。因弘忍年事已高，急于传付衣法，遂命弟子作偈以呈，神秀上座呈偈曰：“身是菩提树，心如明镜台，时时勤拂拭，勿使惹尘埃。”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。
1959年10月22日，毛泽东与十世班禅大师有一次非常生动和精彩的谈话。谈及释迦牟尼和六祖时，毛泽东风趣地说：“从前，释迦牟尼是个王子，他王子不做，就去出家，和老百姓混在一块儿，做了群众领袖。我不大懂佛经，但觉得佛经也是有区别的。有上层的佛经，也有劳动人民的佛经，如唐朝时六祖佛经《法宝坊经》(即《六祖坛经》)就是劳动人民的。”在毛泽东的心目中，释迦牟尼与六祖慧能大师可亲可敬，他对他们的赞扬是由衷的。据原中共中央党校副校长龚育之回忆毛泽东的读书生活时说：“代表中国几个佛教宗派的经典，如《金刚经》、《六祖坛经》、《华严经》，以及研究这些经典的著述，毛泽东都读过一些。对于禅宗的学说，特别是它的第六世唐朝高僧慧能的思想更注意一些。《六祖坛经》一书，毛泽东要过多次，有时外出还带着。哲学刊物上发表的讲禅宗哲学思想的文章，毛泽东几乎都看。”
毛主席读书后指出：“我们再把眼光放大，要把中国，把世界搞好，佛教教义就有这个思想。佛教的创始人释迦牟尼主张普渡众生，是代表当时在印度受压抑的人讲话。为了免除众生的痛苦，他不当王子，出家创立佛教。因此，信佛教的人和我们共产党人合作，在为众生即人民群众解除压迫的痛苦这一点上是共同的。”
禅宗是西方佛教的中国化，禅宗在中国佛教各宗派中流传时间最长，至今仍延绵不绝。禅宗思想也是近代资产阶级思想家如谭嗣同、章太炎建立他们思想体系的渊源之一，对外传播亦甚广。
谈到禅宗的特点，人们都用“教外别传，不立文字，直指人心，见性成佛”这句话来描述。禅宗是中国化的佛教，是我们东方文化贡献给人类的最宝贵的文化遗产，是人类文化史上最璀璨的瑰宝。禅作为佛之心法，它的真正兴起是在中国。
佛教从印度传到中国，现在学者通常认为是在公元前2年，也就是西汉哀帝元寿元年，到现在有两千多年的历史。从西汉到隋唐，佛教在中国已经发展了将近一千年。在这段漫长的时间里，中国古代的祖师们翻译经典，研究教义，阐述佛经的思想，对印度传过来的佛教经典、宗派思想及修行方法，进行了取舍选择、创造发挥，最后在隋唐时期形成了具有中国文化特色的佛教宗派。
佛教从印度传到东南亚、传到中国汉地、传到西藏，它所面临的文化环境并不一样。在东南亚地区，像现在的泰国、老挝、柬埔寨、缅甸这些地方，佛教传入以前，基本上处于未开化时期，社会文明很不完备，缺乏成熟的信仰，有的地方甚至连文字都没有。所以佛教传入东南亚以后，很快就成为他们文化的主流，一直到现在，现在东南亚有很多国家仍是佛教国家。
佛教传入汉地则不一样。那个时候中国的文明已经非常成熟了，有非常完备的社会典章制度，出现过很多伟大的思想家，如老子庄子孔子孟子等，哲学思维非常发达，至于语言文字那就更不用说了。所以，佛教到汉地来，它所面临的环境，跟西藏、东南亚是不一样的。
中国人对佛教文化的认识和接受，一开始就是以中国本有的文化传统为基础的，是一个不断吸收、取舍、创造的过程，而不是完全照搬。印度佛教传入中国后，经过一代又一代祖师们的不断消化、吸收、创造，到隋唐的时候终于形成了具有中国特色的佛教宗派，如天台宗、华严宗、律宗、密宗、禅宗、净土宗。在这些宗派里，最能代表佛教与中国文化的完美结合、也就是说最具有中国特色的佛教宗派，就是禅宗。
禅宗作为一个有中国文化特色的宗派，并不是中国祖师创造和发明的。在佛法的传承上，它有印度佛教的渊源。
有一个故事，是这样的：有一天，释迦牟尼佛在印度的灵鹫山准备讲法，当时有人供养了他一枝莲花。大众集合了以后，释迦牟尼佛并不像以前那样开始就讲，或者是有人提问然后开讲。他拿着那朵莲花不说话。佛陀这个与平时不一样的表现，使当时所有在会的人感到非常疑惑。有一个叫迦叶的出家人（他在佛的弟子中资格最老，岁数也比较大，修行很刻苦）在大众中微笑说他明白佛所说的法。于是佛陀说：“我有正法眼藏，涅槃妙心，实相无相，微妙法门，不立文字，教外别传，付嘱摩诃迦叶。”在禅宗史上，这句话非常有名，这就是禅宗的源头。此后迦叶尊者成为禅法在佛之后的第一位印度祖师，从他开始，一直传到菩提达磨。菩提达磨是印度的第二十八位祖师，在中国则被尊为禅宗初祖。
达磨祖师是在南北朝时来中国的。那时正是南朝的梁武帝当政。梁武帝是中国佛教史上的一个菩萨皇帝，他曾经几次舍身出家，还经常在皇宫里讲经说法，是一个虔诚的佛教徒。梁武帝听说达磨到中国来，从广州登陆，于是派广州刺史萧昂（相当于现在广州市的市长）把他请到南京。见面时，梁武帝向达磨祖师问了一个问题，他说“我修了很多寺院，印了很多经，也经常讲经，也曾经出家，我这样修行有没有功德呢？”达磨祖师说“没有功德。”梁武帝提问的时候，他是有一种期待，希望能从达磨祖师那里得到一个肯定的回答，得到一个奖励性的回答，但是对方却回答说没有功德。因为话不投机，达磨祖师后来便离开了南京，“一苇渡江”——踩在一枝芦苇上渡过长江，来到北朝的河南嵩山少林寺，在那里面壁静坐。河南洛阳一带的人都称他“壁观婆罗门”。
在少林寺面壁静坐了九年之后，达磨祖师终于等到一个法的传人，叫慧可。慧可是中国禅宗的二祖。慧可在出家以前有非常良好的文化素养，对老庄和儒家都有很深的研究，可以说是那个时代知识分子里的精英。后来他出家学佛，学习坐禅，但是觉得自己还没有通达禅的奥秘。他的剃度师于是介绍他到少林寺去见达磨祖师。
慧可开始见达磨祖师的时候，祖师只顾自己打坐，根本不理睬他。为了表达自己求法的至诚心，一天晚上下雪的时候，他一直站在达磨祖师打坐的洞外，雪一直积到他的腰间，他也不肯走。于是达磨祖师就问他“你站在那里想干什么？”慧可说“我想求法”。达磨祖师就说“妙法不是以轻心慢心可以求得的，过去的佛菩萨、历代祖师都是舍生命求法。慧可听他这样讲，就拔出刀把左臂砍断，以示求法之诚。现在少林寺还有一个“沥血亭”，就是二祖慧可当年断臂求法沥血的地方。达磨祖师被他感动了，就说“你有什么事情啊？”慧可说“我求师父给我安心”。祖师说“你找一找你的心，找出来我给你安。”慧可沉默了良久，说“觅心了不可得。”达磨说“我已给你安心竟。找不到心这就行了，也就不存在安与不安的问题了。”在这一出其不意的回答之下，慧可开悟了。
后来禅宗从慧可传到三祖、四祖，一直传到六祖。中国禅宗分为六代，初祖是菩提达摩，二祖是慧可，三祖是僧璨，四祖是道信，五祖是弘忍，六祖是惠能。
达磨祖师虽然被尊为中国禅宗的初祖，但是在开创有中国特色的禅宗、使之成为中国佛教文化的主流、并对传统主流文化形成冲击的过程中，六祖慧能大师做出了重要的贡献。慧能大师在禅宗史上占有非常崇高的地位，可以说，禅宗真正的创始人是他。
慧能大师祖籍河北涿州，出生于广东。他父亲因做官犯错误被贬到了广东岭南，六祖慧能就出生在那里。六祖曾过了13年的隐居生活，后来在广东光孝寺出家、受戒，又在南华寺讲法，当时的人把他讲的法记录整理成文，就是现在的《六祖坛经》。我们都知道，佛经一般是释迦牟尼佛讲的，而在中国佛教史上，六祖慧能大师的语录《六祖坛经》是唯一的一本不是释迦牟尼佛讲的但仍然被称作“经”的著作。它是中国祖师向印度祖师学习、领悟了禅的精髓以后，用本土化、生活化的语言（在唐朝来说它是白话）来表达禅的精神、禅的境界、禅的修学的特殊著作。我们说六祖大师是中国禅宗的实际创始人，也正是因为这一点。
他出身樵夫，是个文盲，因为他的生活最贴近普通的劳苦大众，所以他的教法是大众化的，他提倡的修行也是大众化的。《坛经》里讲，“菩提自性本来清净，但用此心，直了成佛”；修行不一定非要出家，“若论修行，在家亦得”。我们的自性每天都在起作用，穿衣、吃饭、睡觉，言行举止，起心动念，都是在用这个心。如果能觉悟这个心，直下就可以成佛。《六祖坛经》把禅的生活化风格以及直指人心、直截了当的做派表露无遗。
六祖以后，中国的禅宗蔚然成风，不仅成为佛教的主流，而且也冲击着主流文化，影响到中国古代哲学、文学和艺术的发展。宋明理学的复兴，完全是受了佛教的影响，特别是受禅的影响。不少宋明理学家都跟禅师有过交往，从禅师那儿学到很多东西，或者有所开悟，最后表述为儒学的语言，即宋明理学。中国的书法、绘画，在唐宋以后也受禅的影响。可以说整个中国人的思维、中国人的生活，无不受到禅的影响。中国文化像一条龙一样，点了“睛”即可以飞升，而正是禅为中国文化点了“睛”。
涿州市委市政府及有关部门，花大力气、斥巨资兴建六组禅寺，涿州企业家李保田和他的天保公司以及很多企业老板慷慨解囊，资助完成了涿州这一恢弘的历史文化工程。2023年初，六组禅寺开门纳客，四方游客纷至沓来，涿州历史文化文化翻开了新的一页，增添了新的靓点。
（摘自刘会军《涿州的七种主要文化》一文）
英文翻译
The Great Master Huineng, whose secular surname was Lu, was born in Fanyang (now Zhuozhou City) during the Tang Dynasty. He is renowned as the "Sixth Patriarch of Chan" and his teachings are preserved in the "Platform Sutra of the Sixth Patriarch".
Huineng was one of the most influential monks in Chinese history. Even overseas, he is considered alongside the great Eastern thinkers Confucius and Laozi as one of the "Three Eastern Saints".
After his father's early death, Huineng's family fell into poverty and he had to sell firewood to make a living. He began his journey into Buddhism by paying his respects to the Fifth Patriarch Hongren on Mount Huangmei. When Hongren, eager to pass on the Dharma robe and bowl, asked his disciples to compose a verse, Shenxiu presented the following: "The body is the Bodhi tree, the mind is like a clear mirror stand. Time and again, brush it clean, and do not let dust alight." Hongren felt that Shenxiu had not yet seen his true nature and so did not transmit the Dharma. When Huineng heard this verse, he recited another one, asking someone to inscribe it on the wall: "Bodhi originally has no tree, the clear mirror also has no stand. Originally there is not a single thing, where can dust alight?" Upon seeing this, Hongren invited Huineng into the hall to expound the "Diamond Sutra" and transmitted the Dharma robe and bowl to him, officially recognizing him as his successor.
On October 22, 1959, Mao Zedong had a lively and engaging conversation with the 10th Panchen Lama. When discussing Sakyamuni and the Sixth Patriarch, Mao humorously remarked, "In the past, Sakyamuni was a prince. He gave up his royal status and mingled with the common people, becoming a leader of the masses. I don't understand the Buddhist scriptures very well, but I think there are different levels of Buddhist scriptures. There are scriptures for the upper class, and there are scriptures for the working people, like the 'Treasury of the True Dharma Eye' (i.e. the 'Platform Sutra of the Sixth Patriarch') from the Tang Dynasty, which is for the working people." In Mao's view, Sakyamuni and the Great Master Huineng were approachable and respectable figures, and his praise for them was sincere. According to Gong Yuzhi, former vice president of the Central Party School of the CPC, Mao Zedong had read several classics representing various Buddhist sects, such as the "Diamond Sutra", the "Platform Sutra of the Sixth Patriarch", and the "Avatamsaka Sutra", and had also studied the writings on these classics. He paid particular attention to the teachings of the Sixth Patriarch, the great monk Huineng. Mao Zedong read the "Platform Sutra of the Sixth Patriarch" multiple times and even took it with him when he traveled. He read almost every article published in philosophical journals about the philosophical thoughts of Chan Buddhism.
After reading, Chairman Mao pointed out: "If we broaden our horizons, we will realize that the Buddhist teachings embody this idea. The founder of Buddhism, Sakyamuni, advocated for the salvation of all beings, representing the oppressed in India at that time. In order to alleviate the suffering of all beings, he renounced his princely status and founded Buddhism. Therefore, those who believe in Buddhism and us Communists cooperate in the common goal of relieving the suffering of the oppressed, which is the people, and this is a common ground."
Chan Buddhism is the Sinicization of Buddhism in the West. It has been passed down in China for the longest time among the various Buddhist sects and continues to thrive to this day. The ideology of Chan Buddhism also served as one of the origins for the thought systems established by modern bourgeois intellectuals such as Tan Sitong and Zhang Taiyan, and its influence has been widely spread.
When it comes to the characteristics of Chan Buddhism, people often use the phrase "teaching beyond words, not relying on written texts, directly pointing to the mind, and realizing enlightenment through one's own nature" to describe it. Chan Buddhism, as a Sinicized form of Buddhism, is the most precious cultural heritage that our Eastern culture has contributed to humanity, and it is the most splendid treasure in the history of human culture. The true rise of Chan Buddhism, as the heart of Buddhism, occurred in China.
Buddhism was introduced from India to China around 2 BC, during the first year of Emperor Ai of the Western Han Dynasty, and has a history of over two thousand years to the present day. From the Western Han to the Sui and Tang dynasties, Buddhism had already developed in China for nearly a thousand years. During this long period, the ancient Chinese patriarchs translated classics, studied doctrines, and expounded on the thoughts of Buddhist scriptures. They made selections, created and developed the Buddhist scriptures, sectarian thoughts, and methods of practice that had been transmitted from India, and finally formed Buddhist sects with distinctive Chinese cultural characteristics during the Sui and Tang dynasties.
When Buddhism was introduced from India to Southeast Asia and to China, it faced different cultural environments. In Southeast Asia, places like present-day Thailand, Laos, Cambodia, and Myanmar were basically in an uncivilized state before the introduction of Buddhism, with very incomplete social civilization and a lack of mature faith. In some places, they didn't even have a written language. Therefore, after Buddhism was introduced to Southeast Asia, it quickly became the mainstream of their culture and remains so to this day. Many countries in Southeast Asia are still Buddhist countries.
The introduction of Buddhism to China was different. At that time, Chinese civilization was already very mature, with a very complete system of social norms and had seen many great thinkers, such as Laozi, Zhuangzi, Confucius, and Mencius. Philosophical thinking was highly developed, and as for language and writing, it goes without saying. Therefore, when Buddhism arrived in China, the environment it faced was different from that of Tibet and Southeast Asia.
The understanding and acceptance of Buddhist culture by the Chinese people was initially based on the existing cultural traditions of China. It was a process of continuous absorption, selection, and creation, rather than a mere replication. After the introduction of Indian Buddhism to China, through the continuous digestion, absorption, and creation of generations of patriarchs, it finally formed Buddhist sects with Chinese characteristics during the Sui and Tang dynasties, such as Tiantai, Huayan, Vinaya, Esoteric, Chan, and Pure Land. Among these sects, the one that best represents the perfect integration of Buddhism and Chinese culture, in other words, the Buddhist sect with the most Chinese characteristics, is Chan Buddhism.
The Zen sect, as a sect with Chinese cultural characteristics, was not created or invented by Chinese ancestors. In the transmission of Buddhism, it has its origins in Indian Buddhism.
There is a story that goes like this: One day, Shakyamuni Buddha was preparing to preach at Vulture Peak in India, and someone offered him a lotus flower. After the assembly gathered, Shakyamuni Buddha did not start preaching as usual, nor did he respond to any questions. Instead, he held the lotus flower in silence. This unusual behavior by the Buddha puzzled everyone present. A monk named Mahakasyapa (the oldest and most senior disciple of the Buddha, and a diligent practitioner) smiled and claimed to understand the Buddha's teachings. Then the Buddha said, "I have the treasury of the true Dharma eye, the wondrous heart of Nirvana, the reality of non-form, the subtle dharma gate, not established in words, a special transmission outside of the scriptures, I now entrust it to Mahakasyapa." This famous statement in the history of Zen is the origin of the Zen sect. Mahakasyapa then became the first Indian patriarch of Zen after the Buddha, and the lineage continued to Bodhidharma. Bodhidharma was the 28th patriarch in India, and is revered as the first patriarch of Zen in China.
Patriarch Bodhidharma came to China during the period of the Southern and Northern Dynasties. At that time, Emperor Wu of the Liang Dynasty was in power. Emperor Wu was a Bodhisattva emperor in the history of Chinese Buddhism. He had renounced the throne several times to become a monk, and often preached the sutras in the palace. He was a devout Buddhist. When Emperor Wu heard that Bodhidharma had arrived in China and landed in Guangzhou, he sent the governor of Guangzhou, Xiao Ang (equivalent to the mayor of Guangzhou today), to invite him to Nanjing. When they met, Emperor Wu asked Bodhidharma a question: "I have built many temples, printed many scriptures, and often preached the sutras. I have also renounced the throne. Does my practice have any merit?" Bodhidharma replied, "It has no merit." When Emperor Wu asked the question, he was expecting a positive answer, hoping for a reward, but instead, Bodhidharma's answer was negative. Because they did not see eye to eye, Bodhidharma later left Nanjing and "crossed the river on a reed" - crossing the Yangtze River on a single reed, and arrived at the Shaolin Temple in Henan, where he sat in meditation facing a wall. People in the Luoyang area of Henan called him "The Brahmin who faced the wall".
After meditating at the Shaolin Temple for nine years, Bodhidharma finally found a successor in the Dharma, named Huike. Huike was the second patriarch of Chinese Zen. Before he became a monk, Huike had a very good cultural education and had a deep understanding of Confucianism and Daoism. He was considered an elite among the intellectuals of that era. Later, he became a monk and studied Zen meditation, but felt that he had not yet fully understood the mysteries of Zen. His preceptor then introduced him to Bodhidharma at the Shaolin Temple.
When Huike first sought out the Patriarch Bodhidharma, the Patriarch paid no attention to him, completely absorbed in his meditation. In order to express his sincere desire for the Dharma, one snowy night, Huike stood outside the Patriarch's meditation cave as the snow piled up to his waist, refusing to leave. Finally, Bodhidharma asked him, "What are you standing there for?" Huike replied, "I seek the Dharma." To this, Bodhidharma said, "The profound Dharma cannot be sought with a shallow or slow mind. The Buddhas and Bodhisattvas of the past, as well as the ancestral masters, all sacrificed their lives in pursuit of the Dharma." Hearing this, Huike drew a knife and cut off his left arm to demonstrate his earnest quest for the Dharma. The location where Second Patriarch Huike shed his blood while seeking the Dharma is still commemorated at the Shaolin Temple as the "Blood-Pouring Pavilion."
Moved by Huike's determination, Bodhidharma asked, "What do you want from me?" Huike replied, "I seek peace of mind from you." Bodhidharma said, "Find your mind, and I will give you peace." After a long silence, Huike said, "I have searched for the mind and cannot find it." Bodhidharma then declared, "I have given you peace. Since you cannot find the mind, there is no longer a question of peace or unrest." With this unexpected response, Huike achieved enlightenment.
The lineage of Chan Buddhism was passed down from Huike to the Third Patriarch, Fourth Patriarch, and so on, until it reached the Sixth Patriarch, Huineng. Although Bodhidharma is revered as the founder of Chan Buddhism in China, it was the Sixth Patriarch, Huineng, who made significant contributions to the development of a distinctively Chinese form of Chan Buddhism, which became the mainstream of Chinese Buddhist culture and had a profound impact on traditional mainstream culture.
Huineng, a native of Zhuozhou, Hebei Province, was born in Guangdong. After thirteen years of seclusion, he entered monastic life and received ordination at Guangxiao Temple in Guangdong. His teachings were recorded and compiled into the "Platform Sutra of the Sixth Patriarch," which is the only sutra in Chinese Buddhist history not spoken by Shakyamuni Buddha but still referred to as a "sutra." This work represents the essence of Chan Buddhism in a vernacular, everyday language, making it accessible to the masses. Huineng's background as a woodcutter and illiteracy allowed his teachings to be relatable and accessible to the common people. He advocated for a lay-oriented approach to practice, stating in the "Platform Sutra," "Bodhi is originally pure, it is only the mind that makes it impure. If you can awaken to this mind, you will immediately achieve Buddhahood." He emphasized that one could practice and attain enlightenment without renouncing the household life.
The "Platform Sutra of the Sixth Patriarch" embodies the practical and straightforward style of Chan Buddhism, emphasizing the direct pointing to the mind and the heart of the matter. Huineng's teachings and his approach to Chan Buddhism solidified his position as the true founder of Chan Buddhism in China.
After the sixth patriarch, the Chan sect of Buddhism flourished in China, becoming not only the mainstream of Buddhism, but also impacting mainstream culture and influencing the development of ancient Chinese philosophy, literature, and art. The revival of Neo-Confucianism in the Song and Ming dynasties was completely influenced by Buddhism, especially by Chan. Many Neo-Confucian scholars had interactions with Chan masters, learning a great deal from them, and some even experienced enlightenment, ultimately expressing their insights in the language of Confucianism, that is, Neo-Confucianism. Chinese calligraphy and painting were also influenced by Chan after the Tang and Song dynasties. It can be said that the thinking and life of the Chinese people have all been influenced by Chan. Chinese culture, like a dragon, can soar with just a "dotting of the eyes", and it was Chan that "dotted the eyes" for Chinese culture.
The Zhuzhou Municipal Party Committee and Government, along with relevant departments, have spared no effort and invested heavily in the construction of the Six Patriarchs Chan Temple. Li Baotian, a local entrepreneur, and his Tianbao company, as well as many other business owners, generously contributed to the completion of this grand historical and cultural project in Zhuzhou. In early 2023, the Six Patriarchs Chan Temple opened its doors to visitors, attracting tourists from all directions. This has opened a new chapter in the historical and cultural heritage of Zhuzhou, adding a new highlight to its cultural landscape.
(Excerpt from Liu Huijun's "Seven Major Cultures of Zhuzhou")
英文翻译
中国禅宗文化
一共经历六代
达摩、慧可、僧璨
道信、弘忍、惠能
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发表于 2024-4-1 06:18:55
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