Jinghui 净慧法师
Chan alapelve-, gyakorlata és stílusa 《禅理、禅行和禅风》

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今天同各位交流分享题目是：《禅的理论和实践》，其中讲三个内容：一是禅理、二是禅行、三是禅风。讲的范围主要是禅宗的禅，不是六度当中禅定的禅。

Today I would like to talk about the subject of Chan theory and practice. This subject can be separated into three distinct categories: The Principle of Chan (禅理) The Practice of Chan (禅行) The Style of Chan (禅风) The emphasis of this lecture is specifically upon the Chan method, and does not include the Six Paramita (六).

About the Principle of Chan 一、关于禅理

禅宗的"禅"大家熟悉的有四句话："不立文字、教外别传、直指人心、见性成佛"。这四句话是禅宗的出发点，是禅宗的宗旨，是禅宗的基本精神、基本要求；这四句话包括了禅宗的一切内容。如果我们学习禅宗的人很好的体会这四句话，就能把握禅宗的大意，就能把握禅宗的基本方法，就能找到禅宗的基本要求。从这四句话来看，所谓禅理是什么呢？不可说。因为禅宗就是"不立文字，教外别传"，禅理还有什么好说的呢！禅理就是不可思议、就是不可说。虽然说是不立文字、不可说，但是也要在无说中来说，在不立文字的前提下，还得要靠语言文字来传递佛祖的信息，来演播佛祖的宗风，来宣示成佛做祖的基本方法和基本要求。所以说，不立文字不等于不用文字，不可说不等于不说。无说而说、说而无说。从理上来讲，就是无说而说；从事上来讲，就是说而无说。事理圆融，才能有佛法的建立，才能有世间万事万物的建立。

Within the Buddhist tradition of ‘Chan’ (禅), everyone is familiar with these four sentences: ‘Do not set-up words and sentences. Teach outside of tradition. Point directly to the mind. Perceive its true nature and attain Buddhahood.’ The four sentences define the practice, purpose, essential spirit, and basic requirements of the Chan tradition. The four sentences convey the entire meaning of the Chan tradition. If we wish to study the Chan tradition, then a good student studies the four sentences. When the four sentences are understood, the great intention and purpose underlying the Chan tradition becomes apparent. In this way fundamental understanding is achieved, and the essential principle of Chan training becomes clear. From the point of view of the four sentences, what exactly is the ‘principle’ of the Chan tradition? The four sentences explain that the principle of Chan can not be satisfactorily explained in words. This is because Chan is defined in this manner: ‘Do not set-up words and sentences. Teach outside of tradition’. When this is understood no amount of words can be used to explain the Chan principle! The Chan principle is inconceivable and beyond the meaning of mere words. Even though the principle of Chan does not set-up written texts and is not dependent upon words, it has to be understood that words as an expedient device, have been used to record and convey the teachings of the Buddha from one generation to the next. Without the use of words to preserve the teachings of the Buddha and the patriarchs, then knowledge of the Chan Buddhist tradition would have been lost. However, it is also true that the use of words is not equal to the principle of Chan which utilises silence whilst speaking, and speaking whilst silent. Therefore the principle of Chan remains beyond the reach of the use of words and may be considered speaking whilst remaining silent. To transcend the use of conventional words is to engage in speaking whilst remaining silent. This principle harmoniously embraces all things and establishes the order of the Buddha-dharma world.

那么禅理是什么呢？我们不能把所有祖师的言教都介绍出来。在这里，我想简单地说说禅的基本理论。禅的基本理论就是达磨祖师的"二入四行"这篇几百字的短文章，然后就有六祖大师"三无"的基本思想。由"二入"和"三无"架构起了禅宗理论的基本体系、基本框架。禅宗还有许多的著作，讲禅的理论，讲禅的方法，讲禅的实践，应该说都是从这个基本框架演化发展而来。

达磨祖师告诉我们说："入道多途，要而言之不出二种，一是理入、二是行入"。这就是我们平常经常讲的达磨的"二入四行观"开头的两句话。讲"理入"实际上就是讲禅宗的理论，因为任何一个法门，都是由两部分组成，平常我们把它称之为见地和功夫。见地就是理论，功夫就是实践。佛教讲的理论、讲的实践统一在一个修行人的当下那一念当中。修行者当下一念，既有理论的指导，也有实践的落实，这就是佛法。如果佛法离开了这样的一个特点，那佛法也和世间法一样只说不行、只说不做，世间法有时候还讲到坐而言、起而行，佛法不是这样，佛法是说坐也好，行也好，理论与实践在任何时候都是统一的、都是一致的、都是丝丝入扣，一点也不走失，这样才是修行，才是学佛。所以说，禅的理论和禅的实践，或者说禅行、禅理，它是一而二、二而一的。

How should the Chan principle be defined? It is better that we rely upon the Patriarchs for guidance, rather than attempt to formulate a definition from our own, limited understanding. In this lecture I will only discuss the basic theory of Chan. The basic theory of Chan is contained within two source texts. The first text is from Patriarch Bodhidharma (达磨祖师 - Da Mo Zu Shi) and is entitled ‘Two Entries; Four Methods' (二入四行 – Er Ru Si Hang), an article of a few hundred words, and the other text is from Sixth Patriarch Hui Neng (六祖大师- Liu Zu Da Shi) and is entitled the ‘Three Non-concepts’ (三无 – San Wu). From both these texts the framework of the basic theory of the Chan tradition is drawn. There are many other texts regarding the theory, method and practice of the Chan tradition, but none of these deviate from the meaning of the above two texts and maybe viewed as an elaboration upon the basic theory itself. The Patriarch Bodhidharma tells us: "There are many ways to enter the path, but in reality this does not go beyond two distinct methods; method one is entry through principle, whilst method two is entry through conduct." Bodhidharma further explains this by saying that: "Entry through conduct (method two) is associated with four practices which must be observed.", but that ‘entry through principle’ is the essence of the Chan path and explains the Chan tradition. In any method that practices the Dharma two aspects are equally developed; the first is insight development attained through meditation, whilst the other is the cultivation of physical discipline. The cultivation of insight is the essence of the principle, whilst diligent effort is the practice. The Buddha teaches that a practitioner must tread the middle path between the cultivation of insight and the application of physical discipline, so that the two distinct practices become unified. Oneness of practice is achieved through the cultivation of principle and the application of the four disciplines; this is the practice of Dharma. There are worldly paths that emphasis only ‘sitting’ in meditation, but do not advocate physical discipline, this is not Buddhism. Authentic Buddhist practice is always the combination of the development of insight coupled with physical discipline.

禅宗的理论同佛教的基本思想是一致的。不过禅宗是把佛教的基本思想浓缩在几句话当中，达磨祖师在说明"理入"讲了这样几句话： "理入者，谓藉教悟宗，深信含生同一真性。"

"含生"就是指大地的一切众生。大地的一切众生千差万别，但是它的本性，它的真性只有一个，佛性只有一个。众生的佛性是平等的。我们的佛性为什么不能显现呢？达摩祖师告诉我们："但为客尘妄想所覆，不能显了。"我们每一个人具有的佛性，之所以不能大放光明，不能起作用，就是因为客尘妄想盖覆了我们的真性，使我们的真性不能显露，光明不能显现，沉沦苦海，在六道轮回当中头出头没流转不已。我们怎么样才能够显露自己的真性，排除客尘烦恼呢？达磨祖师说："若也舍妄归真，凝住壁观，无自无他，凡圣等一，坚住不移。"祖师告诉我们：若要舍妄归真，回归本性，就一定要"凝住壁观"。"凝住壁观"的要求是什么？两个要求：没有自他的对立，"无自无他"。我们的一切烦恼从哪里来？

The principle of the Chan tradition is compatible with the essential teachings of Buddhism, but the Chan tradition conveys the essence of Buddhist thinking in just a few words. The Patriarch Bodhidharma explains ‘entry through principle’ with these few words: "Those who ‘enter through principle’ understand that all beings – whether enlightened or unenlightened - share exactly the same true nature." Of course, the term ‘unenlightened’ refers to all ordinary beings without exception. The world is full of many ordinary beings whose outward appearance varies considerable, but in reality each and everyone contains the same enlightened nature. The Buddha-nature of all beings is exactly the same. If this is the case, why not manifest this Buddha-nature here and now? Bodhidharma tells that: "The Buddha-nature is obscured by a layer of dust which prevents the ‘real’ from manifesting." Everyone possesses Buddha-nature, but it can not shine, it can not function, due to this obscuring layer of dust which is actually comprised of delusion. This delusion covers and obscures our true nature and ensures an endless cycle of rebirth in the six realms of samsara. How can we regain our true essence and dispel the obscuring dust of ‘klesa’ (烦恼 – Fan Nao)? The Patriarch Bodhidharma said: "Give-up delusion and return to the real by concentrating (and stilling) the mind so that a broad and all inclusive mind is achieved. Then there is no self or other and no difference between a sage and an ordinary person." * The patriarch tells us that if we want to transcend delusion and return to our true nature, then we must ‘concentrate (and still) the mind so that a broad and all inclusive mind is achieved.’ What exactly is ‘concentrating (and stilling) the mind so that a broad and all inclusive mind is achieved’? It is having a mind free from dualism, so that there is no distinction ‘between a sage and an ordinary person’.

就是因为有自有他、有我有你，从二元对立中产生一切烦恼。一切烦恼都是由有自有他而产生。我们之所以不能够当下"舍妄归真"、当下排除二元对立的妄想执著，就是因为我们有一种下劣心，不敢直下承当我就是佛，还有凡和圣的区别：自己是薄地凡夫，诸佛菩萨是大圣人，诸佛菩萨达到的目标，好象我们永远没有那个缘份、永远没有那个机会。实际上不是如此，只要我们把凡和圣的界限当下打破，凡圣平等、自他不二，当下就提升了自己的人格，当下就显露了自己的真如本性。

"无自无他，凡圣等一"，这两句话非常重要。

在修行中能够随时落实这两句话的精神，我们随时就能够与自己的真性、佛性相统一。也就是说，我们如果能够时时刻刻以自他不二、凡圣平等的心态来面对世间的万事万物，我们还有烦恼吗？还有妄想吗？能如此，当下就没有烦恼，当下就没有妄想。禅宗之所以殊胜，就殊胜在这个地方；禅宗之所以有强大的生命力，它的生命力就体现在这个地方。我们人生几十年的光景，张三也是几十年，李四也是几十年，王五赵六同样是几十年。几十年的光景当中，由于每个人的心态不同、努力不同、境界不同，每个人的成就也就不同。同样一个姓王的，有的是大学教授，有的是大款，有的在待业，有的衣食无着。为什么有这些区别？当然其中的问题千差万别，但是我觉得有一点，从我个人的体会来关察，立志很重要，努力很重要。这两条：一是立志，一是努力。有的人也会立志，天天在立志，立志就是佛教讲的发愿，发了愿以后努力跟不上，甚至只发愿不努力，有愿无行，立志而不努力，大愿大志都是空头支票，毫无实际意义。人的成圣成贤、成富成贵，既是善业福报的积累，也是人生当下努力的结果。当下的努力，从参禅来说，就是时时刻刻要觉照要排除自他对立的情绪，要打破凡情圣解的界限，要提升人格，要有自觉性，诸佛菩萨能够做到的我们为什么做不到？

This being the case, then where does the delusion (klesa) in the mind originate? It originates because we think in dualistic terms and perceive an ‘I’ and an ‘other’ as being real. All delusion stems from a sense of ‘self’, the very reason that we can not realise oneness of mind. When oneness is not present in the mind, then there is dualistic thinking without end. This means that we have an undeveloped mind. In this state it is difficult to understand that under the dualistic delusion the Buddha-nature is present. This is because ordinary people are not yet enlightened, unlike Bodhisattvas, Buddhas and Mahasattvas, who have already attained enlightenment. Perhaps many of us think that enlightenment is a long time away as we will not have the opportunity to study the Dharma. Actually this is not the case. The delusion of dualistic thought can be broken immediately, here and now, and the apparent distinction ‘between a sage and an ordinary person’ permanently transcended. If we practice with diligence and strive to over-come dualistic thinking, then the Buddha-nature will naturally manifest and all things will be contained with in it. If we can achieve this unity, then when in society there will be no application of dualistic thinking, and no klesa will be generated that can cause suffering. This can happen in an instant, here and now, and is the entire purpose of the Chan tradition that does not set-up distinctions. Chan is a great and powerful method for attaining enlightment, and its strength shines through – here and now – in this very place.

*{Translator’s Note: The original Chinese Bodhidharma text cryptically describes this broad and all inclusive state of enlightenment as ‘壁观’ [Bi Guan] or ‘wall point of view’.}

Now, it may appear to takes decades to achieve enlightenment for this person, or that person, but in reality this is due to different life circumstances, which is the product of individual karma. The karmic burden may be heavy or light, either way the Buddha-nature is present here and now and it only has to be realised as such. Take those people surnamed ‘Wang’ (王) for example, why is it that some are university professors, whilst others are wealthy, and others still are unemployed, or without food or clothing? Why are there these differences? Of course the reasons for these differences can vary greatly, but from my own experience it seems that determination and striving are very important. These two attributes are often lacking in self-cultivation. Many take vows to the Buddha but lack the ability to follows those vows and therefore do not make any progress. Despite the initial aspiration the practitioner lacks the determination to succeed. This is like making empty promises. Those who do strive to follow their Dharmic vows with determination build good karma and eventually become virtuous sages. It is also the case that those who generally perform positive actions in their past lives, and who continue to act in a good manner in this present life, although they may not follow the Dharma, still continue to build a positive karma which leads to material riches. How we act now, in this very moment, is very important. This is why we must strive with effort here and now and engage in meditation with strength. We must develop mindfulness and disengage the mind from the emotions so that all attachments are transcended. We must be determined to transcend the boundaries of the personality that is defined by dualistic thinking, and cultivate an enlightened mind. If Bodhisattvas and Buddhas can achieve this, so why can’t we?

我们今天在学佛，学佛就要向佛看齐，就要按照佛的标准、佛的要求去做。如果时时刻刻以佛的标准要求自己，当下就能进入佛的行列，进入佛的精神境界。像这样做还不够，为什么呢？还是有心在做，还有凡有圣、有自有他。要做到分别不起，忘念不生，安住在禅的解脱境界中，安住在圣贤的境界中、菩萨的境界中。这时，众生的下劣根性得到转化，我们的佛性、真性就完整地显露出来。所以禅宗的这种要求、这种理论，是当下起死回生、成佛做祖的无上妙法。可惜的是我们现代人信不及，没有那种敢于承当的大无畏精神。我们从《赵州语录》当中看到，赵州和尚在世的时候，去亲近赵州和尚的什么人都有，当时有一位赵州婆子同赵州和尚对话，谈玄说妙打机锋，非常有功夫、有见地。那就是说古代赵州那个地方及普通的一个农村老太婆，也能够同赵州和尚谈禅，同赵州和尚打机锋，那就不是一般的境界。

When we practice Buddhism today, we must be determined to follow the Buddha’s example, and the Buddha’s teachings. He has set the standard which we must follow correctly and without distortion. If we can do this, then we will enter the spiritual state and be as one with the Buddha. This means that the ordinary deluded mind is transformed, and the Buddha-nature – the true nature - is revealed as the Mind Ground in its all-embracing entirety. This instantaneous realisation of the Mind Ground is the essence of the Chan principle, and is the sustaining strength of the Chan tradition. When the Mind Ground is realised, it is like coming back to life. The is the unsurpassed Dharma that the patriarchs have transmitted through the generations. Unfortunately, it is a shame that modern people lack the great strength of spirit required to follow this path. In the ‘Collected Sayings of Zhao Zhou’ (赵州语录 – Zhao Zhou Yu Lu), we learn that when the monk Zhao Zhou mixed with many different people, he had a conversation with an old woman who was very wise and able to discuss the mystery with pin-point accuracy, as if she were wielding a sword of wisdom. In those ancient days, an old woman living in rural China was able to discuss the Chan method and demonstrate a considerable insight, even when face-to-face with an eminent monk such as Zhao Zhou. This is unusual and not always the case.

今天，在座的也有许多女居士，她们非常可敬。但她们总觉得自己业障深重、善根浅薄，修行难以进步，不敢同座上的释迦牟尼佛一比高低。为什么呢？无始以来的那种下劣根性的种子深埋其心，摆脱不了，解脱不了。明心见性、成佛作祖是精神的彻底解放，是痛苦的彻底解放，是生死彻底解脱；它就是打破一切二元对立，打破一切界限。然后跃入到一个平等、自由、自在、潇洒、无为的精神状态。各位想想看：我们能够达到那种境界该有多潇洒，该有多快乐！当下就能够做到的事情，为什么我们就不能做到呢？这种境界当下就能融入，而且不花一分钱，只要肯下决心就行了，只要敢于承担就行了。

Today, there are present many respectable lay women practitioners. However, many feel as if they possess very bad and heavy karma, and that their good karmic roots are shallow. They feel that their practice is difficult and that their progress is slow. They think that they can not attain to Buddhahood, why is this? It is because they feel that bad karmic seeds have been planted a very long time ago, and that such a negative karma that has existed since the beginning of time is difficult to escape from. By looking within effectively, you can perceive the true nature in an instant. This is the essential spirit of liberation that lies at the centre of the patriarch’s Chan. It achieves complete liberation from suffering, from life and death, and from all dualist thinking. As a method it breaks down all barriers to the realisation of enlightenment, and leaps over all duality into an equanimous ‘oneness’ that is free, comfortable, natural, and a non-active (无为 – Wu Wei) spiritual state. Everybody would like to achieve this state, and then they would be truly happy! You can achieve this in a single moment – why would you think otherwise? You can achieve this state of enlightenment here and now, and it will not cost a penny! All you have to do is have the courage and determination to commit yourself to following the Dharma, generating good karma and meditating with great strength.

达磨祖师的关于禅的理论，一是 "理入"、一是 "行入"。理入是讲见地、行入是讲功夫。"行入" 有四行：所谓报冤行、随缘行、无所求行、称法行。这四行在柏林寺的禅七当中讲过好几次，今天在这里只把达磨祖师关于禅的理论、禅的见地给大家提示一下。

As the patriarch Bodhidharma says about the theory of Chan, one aspect is ‘principle’, whilst the other aspect is ‘conduct’. Chan principle is looking within during meditation and contemplating the Mind Ground, emphasising the development of insight. Following the discipline associated with the Dharma stresses the application of a great and diligent effort. Entry through conduct is defined through the four practices;

Entry Through Conduct

1) The practice of repaying wrongs. 2) The practice of adjusting to circumstance. 3) The practice of non-seeking or asking for anything. 4) The practice of upholding the Dharma.

These four practices have been discussed many times at the Bai Lin Temple (柏林寺 – Bai Lin Si) during Chan Week Retreats. However, today we are focusing upon the understanding of the Chan principle, and entry through insight.

禅的理论、禅的见地就是：

"藉教悟宗，深信含生，同一真性，但为客尘妄想所覆，不能显了。若也舍妄归真，凝住壁观，无自无他，凡圣等一，坚住不移，更不随于文教，此即与理冥符，无有分别，寂然无为。"

The Patriarch Bodhidharma explains the Chan principle (with regard to entry through insight) in the following manner: Entry Through Insight "When conveying the tradition of enlightenment, it is understood that all beings – whether enlightened or unenlightened - share exactly the same true nature. However, the Buddha-nature is obscured by a layer of dust which prevents the ‘real’ from manifesting. Give-up delusion and return to the real by concentrating (and stilling) the mind so that it is broad, and all inclusive. Then there is no self or other, and there is no difference between a sage and an ordinary person. Firm and unmoving, there is no falling into the written teachings. This deep realisation is in accord with the principle. There is no discrimination, and all is silent and non-active (无为- Wu Wei)."

这是达磨禅的基本理论。达磨祖师奠定了禅的基础，以后千变万化、种种发展都不出这个范围，都是从这里发源。源头就像一滴水，这一滴水慢慢往下流，汇入众流百川，最后形成了禅的大海。这就是众流入海，但是源头就是那涓涓细流。

This is the fundamental principle of Chan as taught by Bodhidharma. Bodhidharma laid the foundations of the Chan School in China. Despite the many changes that have occurred over hundreds of years, it can be said that Chan in China begins with this statement. This source is like a continuous trickle of water that eventually flows into a stream. This stream then flows into hundreds of rivers that combine to form the great sea of Chan. Although a mighty ocean today, it has a little trickle of water at its source.

六祖的"三无"我过去也讲过多次。"三无" 就是无念、无相、无住。

The sixth patriatch’s text entitled the ‘Three No’s’ (三无 – San Wu) I have also previously spoken about many times in the past. The ‘Three No’s’ are ‘non-thought’ (无念– Wu Nian), ‘non-form’ (无相 - Wu Xiang), and ‘non-abiding’ (无住– Wu Zhu).

"三无" 的基本思想和佛教的般若理论是一致的，和大乘佛教 "缘起性空" 的理论是一致的。

This fundamental thinking is in accordance with the ‘prajna’ (般若– Bo Re) principle of Buddhism, and the Mahayana teaching of ‘Dependent Origination and Empty Nature’ (Yuan Qi Xing Kong - 缘起性空).

六祖大师说：

The Sixth Patriarch said:

"善知识：我此法门，从上以来，先立无念为宗，无相为体，无住为本。"

"Learned friends; it is the tradition of our school that ‘non-thought’ is the teaching, ‘non-form’ is the basis, and ‘non-abiding’ is the foundation."

我们怎样进入禅宗，怎样进入到诸佛菩萨那种崇高的思想境界呢？首先就要无念，无念者，无念而念；其次就要无相，无相者，于相而离相；最后是无住，无住是什么呢？

How do we enter the Chan tradition, how do we enter the sublime state of thought of the Buddhas and Bodhisattvas? First it is important to realise ‘non-thought’, that is ‘non-thought’ whilst in the midst of thinking. Secondly it is necessary to realise ‘non-form’, that is ‘non-form’ whilst in the midst of form. Finally the state of ‘non-abiding’ must achieved, but what does ‘non-abiding’ mean?

"人之本性，于世间善、恶、好、丑、乃至冤之与亲、言语触刺、欺争之时，并将为空，不思酬害。"

"It is the essence of human nature. In all worldly actions, be they good or evil, pleasant or ugly, friendly or hostile, in times of dispute or quarrel, all this should be treated as empty, with no thoughts of retribution in the mind."

就是说我们的心心念念要不住于善法，也不住于恶法，在善恶境界上都不起著。有住就有执著，无住就没有执著。

This means that we have the deep and profound intention not to be attached to the good, or attached to the bad, but remain free of abiding in this duality. This is the permanent state of non-abiding which is achieved through non-attachment.

这个"三无"的思想是以："无念"为宗，"无相"为体，"无住"为本。古人将这"三无"的思想同戒、定、慧三学加以配合，认为无念就是戒、无相就是定、无住就是慧。为什么说无念是戒呢？因为持戒要做到持而不持、不持而持，一切都能够顺其自然，不是有意的要这样去做，已经成为自己的本分的事。所谓，非关因果而修善，不计功名始读书。意思就是说我并不是因为怕因果，所以我就要修善法，修善法是我的本分；我无所求，以无所求的心去做一切善法，以无所求的心去持戒。

The ‘Three Non Attributes’ are defined as;

"Non-thought as the teaching, ‘non-form’ as the basis, and ‘non-abiding’ as the foundation."

The ancestors teach that the ‘Three No’s’ correlate with the basic ‘Three Teachings’ (三学– San Xue) of Buddhism in the following manner:

1) Sila (discipline) = non-thought 2) Dhyana (concentration) = Non-form 3) Prajna (wisdom) = non-abiding

Why is it said that ‘non-thought’ is the Sila? This is because the discipline (Sila) must be upheld in a manner that avoids the trap of duality. The discipline must be maintained whilst not maintaining it; and not maintained whilst maintaining it. When this is achieved in the mind, then everything unfolds naturally, and there is no need to intentionally seek after anything. In this way there is no interest in worldly fame; negative (intentions) and actions are avoided and good (intentions) and actions are generated. In this state of being there is no fear associated with cause and effect, and virtuous actions are cultivated as a duty that becomes quite natural. The mind generates good (intentions) and actions without seeking anything, and in this way upholds the discipline.

无相为体就是 "定"，定在三学当中有保持稳定的作用。有时候把戒、定、慧比喻为人的两足、身体的眼目，故有戒足、定身慧目之说，定就是我们的身体。修定也要做到无相，有相的定是形式、是浅定，不是深定；只有无相定才是大定、才是守楞严三昧，无相定才能成为禅心之体。"无住"就是慧，有智慧才能无住；没有智慧就会在一切的现象上、在六尘上、在五欲上、在一切善恶境界上产生执著。无相就是要破除一切的执著，只有破除一切执著，智慧才能显露。所以说，无念、无相、无住是戒、定、慧三学在禅宗修行上的具体运用。

Non-form is associated with Dhyana. Dhyana is the central aspect of the Three Teachings of Buddhism, and maintains stability of action. Sometimes Sila, Dhyana and Prajna are described using the metaphor of the human body. The feet represent Sila; the torso represents Dhyana, and Prajna is represented by the head, eyes, and mouth. Therefore Dhyana is the central aspect of our being. Cultivating Dhyana correctly achieves the attainment of ‘non-form’. The cultivation of Dhyana aims to free the practitioner from attachment to form; Dhyana that remains attached to form is shallow and not deep as a practice. Only Dhyana that is without form can be considered the great dhyana, (also referred to as the Surangama Samadhi). Achieving non-form Dhyana is the essence of the Chan School.

Non-abiding is directly associated with wisdom. When wisdom is successfully cultivated then the state of ‘non-abiding’ is manifest. If wisdom is not cultivated, then the practitioner remains trapped in the dualistic world of phenomena, and will remain influenced by the six senses (covered with dust), the five desires and will not be able to breakout of the deluded state of good and evil. Non-form is the cultivation of the intent to eradicate all attachments (执著 – Zhi Zhuo) from the mind. Only when all attachment is eradicated from the mind will the inherent wisdom manifest. Therefore, ‘non-thought, ‘non-form’, and ‘non-abiding’, equate with the Three Buddhist Teachings of Sila (discipline), Dhyana (concentration), and Prajna (wisdom), and can be used specifically for Chan training.

六祖大师的 "三无"思想奠定了禅宗发展的基础。以上讲的就是禅的基本理论。归结起来就是达摩祖师的"二入" 和六祖大师的 "三无"。不管是二入也好、还是三无也好，他的核心是要求做到"自他不二、凡圣平等"如是才能进入禅的境界，否则禅的境界与你无份、无缘。

The ‘Three No’s’ of the Sixth Patriarch lay a firm foundation for Chan training. The above lecture describes the fundamental principle of the Chan method. It can be summed-up as consisting of Bodhidharma’s ‘Two Entries’ and the Sixth Patriarch’s teaching on the ‘Three No’s’. Both methods are of equal worth as they reveal the essence of the mind and are in accordance with the saying: "In the state of non-duality, all things are equal." If you can be like this, then you enter the state of Chan; if you can not be like this, then the Chan state is completely missed.

About the Practice of Chan 二、关于禅行

什么是禅行？实际上在讲禅理的时候禅行即在其中，讲禅行也离不开禅理。因为我在前面就说过禅的见地和功夫，从修禅的人来说，从学佛的人来说都是当下的，不是分裂的，不是分离的，不是两件事而是一件事。为了讲说的方便，才把禅理和禅行、把理论和实践分开来讲，那也是不得已而为之。

What is the path of Chan? In fact, whilst describing the principle of Chan I have already spoken about the path of Chan. The principle and practice of Chan are inseparable, and I have spoken about how Chan practice is an integration of both principle and effort. When practicing Chan, it is the essence of the Buddha that is being studied, immediately, here and now. They are not two separate things, but one and the same entity. I only appear to speak of them as two separate subjects out of convenience to assist those who do not yet understand.

禅行是什么呢？从达摩祖师一直到六祖这一脉相承的六代祖师，都讲了一个法门，就是一行三昧。一行三昧的意思是什么呢？六祖大师说："一行三昧者，于一切处，行、住、坐、卧，常行一直心是也。"又说："若于一切处，行住坐卧，纯一直心，不动道场，真成净土，此名一行三昧。"在一切处，在行住坐卧当中，做什么呢？做到两件事：一是纯一直心，二是不动道场。在四威仪当中三业所体现的是纯一直心、是不动道场。就是说在四威仪当中行住坐卧处处都是道场。这就是我那本小册子的题目所说的"何处青山不道场"。

What exactly is Chan practice? From Bodhidharma to the Sixth Patriarch the same Dharma of Unified Practice Samadhi (一行三昧 - Yi Xing San Mei) has been transmitted. What exactly is Unified Practice Samadhi? The Sixth Patriarch said: "Unified Practice Samadhi is the practice of the mind that remains consistently straightforward in all situations, whether walking, standing, sitting, or lying down." He also said: "The mind that remains straightforward in all situations, whether walking, standing, sitting or lying down, is the Bodhimandala (道场– Dao Chang), and is the true entry into the Pure Land. This is Unified Practice Samadhi." What is the method for attaining this state whilst walking, standing, sitting or lying down? There are two attributes that must be achieved. The first is to establish a mind that is straight; the second is to realise that a straight mind is the Bodhimandala –or ‘spiritual centre’. Therefore, when applying the practice of the four compassionate Bodhisattva Vows in relation to the three karma producing actions of deeds, words, and thoughts, the mind remains ‘straight’ and does not stray from the Bodhimandala. This means that when the four Bodhisattva Vows are practiced continuously, then whether walking, standing, sitting, or lying down, all situations are the Bodhimandala. This is the subject of my small booklet entitled ‘There is no where in the green mountains that is not the Bodhimandala’ (何处青山不道场 – He Chu Qing Shan Bu Dao Chang).

我们能不能把行住坐卧都变成道场呢？能不能把家庭和寺院、念经和做杂务、打坐和你们老太婆带孩子都看成是道场呢？恐怕大多数人做不到，大多数人都不愿意在家里带孩子，都愿意到佛堂来打坐。这是什么心呀？在修行上来讲这就是分别心，有道场和非道场的分别，有俗事和佛事的分别，没有把俗事也当作佛事来做。你说那修行怎么修哇？一天有多少时间来修哇？很少很少。修行的要求是什么呢？

Can we live in such a way so that walking, standing, sitting and lying down, is continuously in accordance with the spiritual centre? Can lay life and life in a monastery be continuously in accordance with the spiritual centre? Can we chant sutras, perform everyday tasks, meditate, and view a wife and child as being the Bodhimandala? I am afraid that many people can not be like this. Many are unable to view lay life as being holy, but instead go to the temple to meditate. Where is their mind? In reality it is the mind that decides whether the spiritual centre is continuously present, and which draws a distinction between worldly affairs and Buddhist practice in temples. In this deluded state the mind prefers the temple life and disdains the ordinary life. People are continuously worrying about what practice method they should use, or how much time per day should be spent practicing. You ask how to cultivate the practice? How much time in the day does it take to cultivate? As you seldom have much time to spare. What does the practice actually entail?

就是时时刻刻要以一颗纯直的心，又纯又直纯一直心，所以直心是道场。直者不弯不屈，到处一样，有这一颗直心哪里不是道场，那一件事不是佛事呀？如果说有一件事不是佛事，你就在那件事上解脱不了。有一个地方解脱不了，你就不能够真正成为"三觉圆满"的佛陀。因为，你还有障碍没有破除。成佛是要把像尘沙一样多的烦恼和迷惑都破除干净，那样才能成佛。那就是说所有的障碍都要扫荡干净，就像一股智慧的狂飙，要把天空中的乌云一扫而空，真正显现大光明、大自在，那才是成佛的境界。带孩子就不是佛事，那完了。那佛法就有局限性，佛法就不能在带孩子的这件事上去落实，这个很现实。你们要好好的体会。不好好的体会，佛法在这个社会、在这个时代，就会被排除到社会生活之外，因为，你信仰的佛教在社会生活当中不能落实，佛教的作用不大。所以说，修一行三昧，就要在行住坐卧当中去修，在行住坐卧当中纯一直心，不动道场，真成净土，这就是一行三昧。

The mind must be kept pure and straight. A pure mind is a straight mind, and a straight mind is a pure mind. Therefore a straight mind is at one with the Bodhimandala, or spiritual centre. Keep the mind straight in every situation and do not bend to passing circumstances. There is not a single place that a straight mind is not the Bodhimandala. Then every single circumstance becomes a function of the Buddha. If this is not the case, then you can not escape from Samsara. As there is no place from which you can escape, you will not be able to achieve the ‘Three Levels of Complete Enlightenment’ (三觉圆满 – San Jue Yuan Man), associated with the Arhat, Bodhisattva, and Buddha. This is because the barrier of delusion has not been eradicated from the mind. Eradicate this barrier – here and now – and clean the mind of its worries and confusions. In this way you can become a Buddha. This is to say that the mind must be swept clean, as if a hurricane of wisdom has broken-up, scattered, and eradicated the dark clouds in the sky. When the clouds clear, the sky is filled with a great light – this is the attainment of enlightenment. Perhaps you think that if you have children your ability to follow the Buddha’s path is over. It seems realistic that having children prevents the Dharma from being practiced. You need to gain good experience. If you believe that Buddhism can not be practiced in everyday life, then it will seem that the Dharma can not be applied in ordinary situations. This is incorrect. It is important to expertly cultivate Unified Practice Samadhi when walking, standing, sitting and lying down, and then the mind will be unified in purity. Then all situations become the Bodhimandala without exception, this is the true meaning and practice of Unified Practice Samadhi.

在这里顺便考你们一下，什么叫做 "三昧"？

懂得的不要说，不懂的才说。什么叫做三昧呀？懂得的不说，不懂得的也不说。这才叫无说而说，三昧就是正定，距离着石家庄十几公里，正定。正定在我们这里成了一个地名，在佛法上是一种大修行、大成就，大定。所以我们学佛、听法，听完了以后要想一想，今天讲的是什么？我懂得了什么？要温故而知新，这样就会天天有所收获，对修行就会有利。修行就是要修一行三昧。

What does it mean to study ‘Samadhi’ (三昧 – San Mei)? If you understand, then no words are necessary; if you do not understand, then words are many. What then, is Samadhi? You know how to talk, but you do not know how not to talk. To attain to the state of Samadhi the mind must be exactly fixed (正定 – Zheng Ding) upon a single point. The mind becomes ‘fixed’ on a single point of concentration, and does not move (like the geographical location of a well known place). Within Buddhism this is the great unifying practice. It is the Great Achievement of the Great Samadhi. Therefore we study Buddhism and listen to the Dharma, so that later on we can recall what we have learnt. We have to ask ourselves what it is that we have learned. We must constantly review the old so as to make it new. If we contemplate and assess our learning in this way our practice will strengthen over-time. If we live a life disciplined by Dharma, then we will achieve Unified Practice Samadhi.

还有一个"一相三昧"。"一相三昧"是什么呢？六祖说："若于一切处而不住相。于彼相中不生憎爱，亦无取舍。不念利益成坏等事安闲恬静，虚融淡泊，此名一相三昧"。也就是世间的一切相，人我是非，历害得失，这些都是相。这些相，都是阻碍我们开发智慧的执著和障碍。我们的智慧要怎么样得到开发呢？一定要破除二执、二障，然后显露出来的认识能力、判断能力，那才是智慧。所以，真正的无漏慧是二空所显。二空就是人空、法空，就是人我执、法我执都破除干净。所谓断一分执著，显一分无漏的智慧。所说的无漏智慧就是证得无住涅槃的大智慧，不是世智辩聪。所谓的禅行，六祖大师说，就是要修这二种三昧。修二种三昧的目的是什么呢？

There is also ‘Unified Form Samadhi’ (一相三昧 – Yi Xiang San Mei), what is this Unified Form Samadhi? The Sixth Patriarch said: "Non-abiding in all worldly situations means that there is no hatred and affection, because there is no accepting or rejecting. In the state of non-abiding, such situations as gain and lose, and all other dualism, become quiet, calm and peaceful as all things merge with the tranquil and desireless void. This state is called ‘Unified Form Samadhi’." In the world where everything is perceived as form, ordinary beings, as individuals, experience harm and discriminate between right and wrong, and gain and loss. This is all part of living in the world of attachment to form. This attachment and clinging to form is a hindrance to the development of wisdom that over-comes all barriers. How should this wisdom be developed? It is necessary to want to eradicate attachment to the barrier of dualistic thinking. When this is successful then cognitive ability naturally manifests. This is the ability to see and understand clearly; this is wisdom. Therefore, this wisdom transcends all barriers through the realisation of emptiness. Barriers of attachment are empty; people are empty, Dharma is empty, and people are empty of a sense of ‘self’. The practice of Dharma eradicates ego and cleans the mind. This is the breaking of attachment and grasping that leads to a continuous, unbroken wisdom. This continuous, seamless wisdom is the entry requirement for the attainment of the state of birthless Nirvana (涅槃 – Nie Pan), and the realisation of the Great Knowledge and Wisdom (大智慧– Da Zhi Hui). This can not be compared with worldly knowing. With regard to Chan practice, the Sixth Patriarch taught that these two kinds of Samadhi should be cultivated. What is the purpose of cultivating these two kinds of Samadhi?

最直接的目的就是使我们这颗心能够安定下来，禅宗就是一种安心的法门。

The primary purpose is that through the ‘fixing’ of the mind on a single point of concentration, the mind becomes both calm and stable. The Chan tradition is a Dharma-door that develops a unified and peaceful mind.

一相三昧、一行三昧都是要实现安心的目的。四祖大师有一篇《入道安心要方便法门》也是提倡一行三昧和一相三昧。四祖大师是把一行三昧作为安心的方法，把一相三昧作为安心的处所。我们的心怎样才能安，要修一行三昧来安心；我们的心安在什么地方？安在一相上。为什么这么说呢？

The Unified Form Samadhi and the Unified Practice Samadhi have the purpose of creating a peaceful mind. There is a work by the Fourth Patriarch of Chan Buddhism entitled ‘Attaining Enlightened Peace of Mind Essential Skilful Means Dharma-door’ (入道安心要方便法门 –Ru Dao An Xin Yao Fang Bian Fa Men), which also advocates the development of a Unified Practice Samadhi, and a Unified Form Samadhi. The Fourth Patriarch viewed Unified Practice Samadhi as the method for attaining a peaceful mind, and Unified Form Samadhi as the dwelling place of the peaceful mind. Through the cultivation of Unified Practice Samadhi the mind is settled and becomes calm; but where does a peaceful mind abide? It abides secure in Unified Form. Why is this the case?

我们的心只有安住在平等一相上，才能破执显理。只要是我们的心有分裂，心就不得安；只有心无分别，心无人我、是非、凡圣、善恶之相，此心才能得安。所以，禅宗是安心法门。

This is because the mind dwells untroubled within Unified Form as all attachments to the world have been thoroughly smashed and the true principle of the mind revealed. As long as the mind is divided, that is abiding in duality, then the mind can not be settled. It is only when the mind is undivided, that is free of duality that it can settle. In this state the mind does not have any notions of a personal ‘I’, or distinguishes between right and wrong, the ordinary and the sagely, or good and evil form; in this way the mind settles and attains peace. Therefore the Dharma-door of the Chan tradition attains a deep and peaceful mind.

二祖见初祖就是从安心而其入了禅的境界。无心可安，是名安心；如果说有一个心可安，那还是二元的，还是有对立的。只有无念、无相、无住，心才能安得了；有念、有相、有住，这颗心永远是分裂的，永远不得平静，永远不得安宁。一相三昧，在我们具体的修行当中怎么去落实呢？

The Second Chan Patriarch inherited from the First Chan Patriarch entry into the Chan state through a peaceful mind. Non-mind (that is beyond duality) is in a state of peace. This is called a mind that is at ease. If the mind abides within dualistic functioning, then there is continuous opposition and no peace can be found. There should be only non-thought, non-form, and non-abiding for the mind to be at ease and at peace. If there is separate ‘thought’, ‘form’, and ‘abiding’, the mind will be forever divided and continuously restless. How should we practice so that we can realise Unified Form Samadhi?

四祖大师告诉我们一个方法叫做 "守一不移"，那就是一行三昧。修一行三昧，不在乎你用什么方法，只要你专心常不动就可以了，只要你坚住不移就可以了。不要今天修修这个法门，明天又修修那个法门，今天诵诵经、明天念念佛，那就不是一行三昧。要专一，要守一不移。

The Fourth Patriarch taught a technique called ‘Maintaining Non-movement’ (守一不移 – Shou Yi Bu Yi); this is Unified Practice Samadhi. In cultivating Unified Practice Samadhi it does not matter what method of meditative concentration you use, providing that the mind remains ‘still’. This does not mean that superficial practice is effective, it most certainly is not. It is no good using one method today and a different method tomorrow. Chanting sutras today and chanting the Buddha’s name tomorrow will not achieve Unified Practice Samadhi. Instead the mind must be focused on a single point and must not move.

天台宗说修止观要守一不散。智者大师在《释禅般罗密》中讲，修禅定的基本方法是守一不散。四祖大师教我们守一不移；达磨祖师说坚住不移，都是一个道理，意思就是要一门深入才能得定。做不到一门深入就定不下来。不管修哪个法门，都要一门深入。一门深入当中一定要记住六祖的教导：纯一直心。要以直心去做，心不要弯曲，不要有分别，纯一直心。在行住坐卧四威仪当中去落实修行的理念。修净土宗的人要一心不乱，一心不乱是什么呢？就是一行三昧。

The Tian Tai School (天台宗 – Tian Tai Zong) teaches their students to attain meditative insight through stilling the mind. The great Chan master Zhi Zhe (智者大师– Zhi Zhe Da Shi) says in the ‘Chan Wisdom Method of Release’ (释禅般罗密 – Shi Chan Ban Luo Mi) that ‘fixing’ the mind on a single point of concentration prevents the mind from scattering and is the fundamental method of Chan training. The Fourth Patriarch teaches development through maintaining non-movement. Bodhidharma teaches that we should firmly abide in non-movement of the mind. This is the Dao (道) or ‘Way’ of attaining the principle of Chan; it is the gateway that is secured through ‘fixing’ the mind upon a single point of reference. If a Dharma method is not deeply pursued, then the mind can not be adequately ‘fixed’ and will not settle down. Regardless of the Dharma method applied, the study should be thorough and in depth. In depth study is necessary and this should always be kept in mind, particularly in light of the Sixth Patriarch’s teaching about maintaining a pure and continuous mind. It is important to cultivate a straight and continuous mind that does not bend or deviate, even for a moment. A pure and continuous mind must be maintained always. Whether walking, standing, sitting or lying down, the four awe-inspiring practices and the cultivation of principle should be the guide. When cultivating Pure Land Buddhism, the objective is exactly the same, the mind should be disciplined so that it becomes ‘still’ and confusion ceases. What is this state beyond confusion? It is Unified Practice Samadhi.

Individuals may use different Dharma-door methods at different times, but the objective must be clear. Are you clear on what this objective is? The objective is to directly perceive the Buddha-nature. The teaching points directly to the essence of the mind; perceive this nature and become a Buddha. If you look within you can perceive the nature of the mind immediately and attain enlightenment. You can achieve the Realm of the Western Paradise (西方极乐世– Xi Fang Ji Le Shi) with ease. The Pure Land (净土 – Jing Tu) will manifest in the ten directions; any one can achieve this. However, if you use dualistic thinking and perceive the West as being different from the East, then the mind is discriminating. How can realisation be attained in this dualistic state?

修什么法门，用什么具体的功夫，因人而异。一定要把目标搞清楚。搞清楚什么呢？就是说修行的目标就是要见性成佛。直指人心，见性成佛。能够明心见性，能够当下开悟，不但是说西方极乐世界能够撒手归去，十方净土都可以任你选择，都可以去。到了你真正开了悟的时候，可能你想到西方、想到东方的这个念头都没有了。因为你想到西方、想到东方还是在分别。开了悟是什么境界呢？

The Sixth Patriarch taught that if the mind does not move (i.e. does not discriminate), this is the Bodhimandala, the holy site, or the Pure Land. The fundamental method of Chan practice is the cultivation of Unified Practice Samadhi and Unified Form Samadhi; both of which create peace in the mind. The early stages of training, however, require a strong and sustained effort, as the mind still has the habit of discrimination. In this way discrimination in the mind can be uprooted, and good karmic roots cultivated. Good actions and intentions replace bad actions and intentions; this is the power of a pure and straight mind. In this state dualistic thinking ceases and all things become ‘one’ with the Buddha-dharma, and are reflected (i.e. manifest) in the realm of the Buddha.

就是六祖大师说的"不动道场，真成净土。禅行的基本方法就是一行三昧、一相三昧。一行三昧为安心之法、一相三昧为安心之处。初步下手功夫，还是有所选择。从有选择到没有选择，从止恶行善到最后无恶可除，也无善可修，因为你已经是纯一直心了。没有分别，做一切事都是合规合矩，都是佛法，都是佛的境界的体现。

About the Style (Tradition) of Chan 三、关于禅风

第三讲讲禅风。禅风是什么呀？禅风是禅宗的特色、特点。禅宗根据禅理、禅行所体现出来的风格、风范，那就是所谓的禅风。禅风很难讲。为什么呢？历代祖师各有其风格，每一位祖师所体现的禅风各不同。禅，它不是说的，禅更是用的。禅不在人生日用之外，而是在人生日用之中。由此而形成禅的生活化的特点。有这一特点就体现了禅的实用性。所以禅的生活化，是禅的第一个特点。

This is the third talk about Chan. What is the style (or tradition) of Chan? The tradition of Chan is defined by those characteristics which are both unique and specific to the Chan School. The Chan School has its origins in the Chan principle; from which emerges the Chan practice that is the embodiment of the Chan style or tradition. This is the definition of the Chan style. Even when this is known, it is still difficult to talk about Chan. Why is this? This is because in the past, the various Patriarchs of the Chan School all taught in different and specific styles unique to their own circumstance. As a consequence, the methods (or ‘styles’) of teaching were not the same. However, a separate and distinct Chan practice was not established outside of the circumstances of everyday life, but is firmly rooted within the circumstances of everyday life. This is the basis of the Chan School adapting to circumstance, and demonstrates the practicality of the tradition. Therefore the ability to adjust to everyday circumstance is the foremost characteristic of the Chan tradition.

佛教本来也是生活化的，如果佛教不是生活化的，佛教所制定的那么多的戒条，都是针对我们的生活而来，我们在生活当中这件事可以做，这件事不可以做。生活化目的是要来化生活。禅是大众化的法门，达官贵人、贩夫走卒，皆可以学禅、皆可以入禅、皆可以悟禅。这一点体现了禅的适应性、平等性。

The original Buddhist teachings in general adapted to everyday circumstances and because of this many different Schools developed. If this adaptability was not present, then in certain circumstances we could practice Dharma and in other circumstances we could not. In reality the purpose of life lies in its transformation. This is why Chan is a very popular form of Buddhism with an appeal that reaches both high officials and ordinary people. All can study Chan; all can enter Chan and all can realise enlightenment through the Chan method.

在禅师的语录中、禅宗的传灯录里，《指月录》、《五灯会元》这些书上都可以看到禅师所接引的人，各个阶层的都有。上至国王大臣，下至贩夫走卒，宗师们都接引，都接纳，都开导，而且他们有很多人都能够学禅、入禅、悟禅。所以，禅风的第二个特点就是大众化。禅的风格活泼自在，超然世外，不与物争，水边林下，随缘饮啄充分体现了禅的平民化和超越性的特定。我们翻开祖师的语录，看到古人、看到古代禅师的那种作风、那种生活，他们不是天天在打坐，他们在做什么呢？他们在什么地方来参禅悟道呢？

This fact demonstrates the adaptable equality of the Chan practice, and is evident in the transmission of the lamp records such as the ‘Finger pointing at the Moon Record’ (指月录 – Zhi Yue Lu), and the ‘Five Lamps Meeting at the Source’ (五灯会元 – Wu Deng Hui Yuan), where Chan masters instruct people from all walks of life. From the king and high officials, down to the ordinary people in the street, the Chan masters accepted and instructed them all, and in so doing facilitated entry into the Chan tradition and the attainment of enlightenment through its method. Therefore, the second aspect of the style of Chan Buddhism is its popularity. The Chan style is both active, and at ease; it does not contend and remains detached from the outside world. In this way the Chan practice fully adapts to the different circumstances applicable to the common people, and in so doing facilitates the transcendence of duality.

When we read the collected sayings of the Patriarchs, we see in the ancient times the style of behaviour and practice of Chan Buddhist masters. It is clear that they are not sitting in meditation on a daily basis, so what are they doing? How and where are they practicing the path to enlightenment?

烧火做饭、跳水择菜、云游行脚，都是在这些具体的生活当中一问一答，透脱禅机。赵州老和尚八十岁还在外边行脚，他说："三岁小儿胜我者，我就向他请教；八十老翁不如我者，我就教他。"他就是以这样一种风格、风度活动在社会的广大空间。行脚的生活不是天天住在庙里，而是水边林下，随缘自在。何处青山不道场，把整个山河大地都当作是一个道场。这些特点充分体现了禅的平民化。所以说，禅的生活化体现了禅的实用性，无处不在，无处不是；禅的大众化体现了禅的适应性，人人可学，古今不变；禅的平民化体现了禅的超越性，深入基层，而不拒上层。上层来了我也接引，也接待，从初祖到六祖基本上是远离上层。能够远离上层才有一种超然自在的广大的活动空间。禅宗初期的几代祖师，比如四祖，唐太宗请他三次他不去，五祖、六祖都是这样，可以对帝王说法，但是，还是是法住法位，为僧只合深山住，自己守自己清贫乐道的本色，使得佛教能够在社会的各种动荡变化当中保持它长远的延续性。

They light a fire and they cook food, plunging-in they select vegetables. Wandering on foot, it is within these specifics of everyday life that questions are answered through the use of Chan allegory. The venerable old monk Zhao Zhou (赵州老和尚 – Zhao Zhou Lao He Shang) was 80 years old he was still wandering on foot from place to place, he said: "If I am bettered by a 3 year old child, I learn from him; if I am better than an 80 year old man, I instruct him." In this manner, and through this style of activity, he was able to travel through society unhindered. He moved around on foot and did not live out his days in a temple. Instead he preferred a carefree life with no attachment, adjusting himself to circumstance along the river banks or in the forests. Everywhere, including the mountains and rivers, was transformed into a Bodhimandala, or ‘Holy Site’. These characteristics of Chan have ensured its place amongst the everyday lives of the common people. This demonstrates its adaptability; as there is nowhere that it does not function. Chan is popular amongst the people because all can study it exactly where they happen to be. Chan has been compatible with everyday life in the past, and remains compatible today. The Chan style transcends all social barriers and has an equal appeal amongst the ordinary people, as it does amongst those in high government office – it rejects neither. For instance, not only have I instructed ordinary people, but also those from the upper echelons of society.

During the time period between the First and Sixth Patriarchs, Chan practice was often carried out away from the scrutiny of the upper classes. Practitioners remained far away from the upper classes so that they could remain free of attachment and roam where they liked unhindered. In its initial period the Chan tradition had several generations of founders. The Fourth Patriarch was summoned three times by the Tang emperor Tai Zong (太宗 – Tai Zong), but he refused to go. The Fifth and Sixth Patriarchs also refused to travel to the emperor and instruct him in the Dharma. They lived strictly in accordance with the Dharma and did not deviate from its position.

特别是禅的生活化、大众化这一点，在佛教的发展上起了非常重要的作用。

As monks they lived happily but impoverished, following the Dao in remote areas. In this way Buddhism was preserved and strengthened and was not disrupted by upheaval and social change occurring in the world. The popularity and adaptability of the Chan method has been of great importance for the development of Buddhism in China.

连毛主席都说：

Even Chairman Mao has said:

"六祖慧能所说的坛经，是劳动人民的佛经。"

"The Altar Sutra of the Sixth Patriarch is the Buddhist scripture for the Working Class."

我们看到从《六祖坛经》所体现出来的那种精神，我感觉到它真是一种大众化的佛法、生活化的佛法。一部《坛经》从古到今有多少人在研究、有多少人在信受奉行，有多少人从这一部经当中得到无穷的受用。那就是说，大众化、平民化、生活化的佛法，生命力很强，佛教走到今天，我想我们还是要继续发扬禅宗的这种特殊的风格、独特的风格，要走生活化、大众化、平民化的道路。这样佛教才能够普摄群机，与我们今天的社会和谐相处，与时俱进。

We certainly can see that kind of spirit emanating from the Sixth Patriarch’s Altar Sutra, and I feel that it is a very important and popular Dharma – a Dharma for daily living. From the ancient times until now, many people have studied this sutra and followed it to the letter. Many have attained endless benefit from this study. This serves to demonstrate the adaptability and popularity of the Chan method, and how this has generally assisted the Buddhist cause in China. I think that it is important that we carry forward this special path of popular and adaptive Chan, so that Buddhism can remain integrated in society and live in harmony with it. This ensures that Buddhism is able to change with the times and remain relevant