韶州曹溪在禅宗发展中的重要地位和作用

惠能与韶州曹溪宿昔有缘,生在新州,得法黄梅,广州剃度,却在韶州曹溪行化四十多年,并把真身永久地留在了曹溪宝林寺.韶州曹溪是惠能黄梅求法的准备出发地,又是他回到岭南的首选避难地,还是禅宗宝典《坛经》的演绎创作地.曹溪宝林寺更因为惠能的到来而得到繁荣发展,最终成为岭南禅宗祖庭.惠能用曹溪法乳,孕育了一大批禅宗大师.他们又背靠岭南,立足曹溪,挺进中原,最终推动南禅顿宗发展成花开五叶、五家七宗的繁盛局面,“凡言禅皆本曹溪”也就顺理成章了.禅宗文化在韶州曹溪的发展使韶文化大观园中增添了新的姿采.

The Important Status and Role of Caoqxi for Zen Development

Usually there was origin between Huineng and Shaozhou： Huineng was born in xinzhou, acquired the Dharmain in Huangmei, and tonsured in Guangzhou. Notably did he spent Dharma for over 40 years in Shaozhou but his Dharmbody permanently left in Caoxi Baolin temple. Shaozhou, is a method for the preparation of Huangmei of Hui Neng, and he returned to south of the Five Ridges for refuge, or Zen book ＂Sutra＂ deductive works. CAOS Baolin Temple flourished because of the arrival of Huineng, which eventually became the south of the Five Ridges Zen zuting. Huineng, method for milk, gave birth to a large number of Zen master. They also backed south of the Five Ridges, based on the CAOS, into the Central Plains, and ultimately promote the devel- opment of Zen meal cases into bloom Parthenocissus, five in seven cases of the prosperous situation, ＂wherever the words were closely related to the Caoxi Zen＂ is understandable. The development of Zen culture in Shaozhou has facilitated Shao culture