Chapter 24 Chapter 21 The Pervasiveness of Zongdun ’s Thought: Religious Thought from Ancient Times to the Northern and Southern Dynasties

Representing the long-term decline of China during the Wei, Jin, Southern and Northern Dynasties, there is one important point, which is the pervasiveness of social and religious thoughts, and at the same time, the invasion of foreign new religions, that is, the prevalence of Indian Buddhism in China. The ancient Chinese believed in God, which can be said to be a kind of "monotheistic religion".But the people only believed in the existence of God and respected it. As for the ceremony of worshiping God, it was performed by the Son of Heaven. Gongyang said: "The son of heaven sacrifices to the sky, and the princes sacrifice to the earth." God's love for the people is political and corporate, not private and personal.God is just and unselfish, and loves all of his people, so there is no need for private sacrifices.Chu language: "Shaohao's decline, Jiuli's morality is chaotic. The wife enjoys it, and the family is a witch history. The people are poor in worship, but they don't know their blessings." Yes.

Corresponding to this religious belief, there is the establishment of a great kingdom on earth. The so-called: "Under the whole world, is it the land of the king; on the shore of the land, is it the king's ministers." It is also said: "The sky sees itself and the people see it, and the sky listens to the people themselves." God, the people, and the emperor are three in one, and the emperor is Intermediary between God and people.If the emperor can fulfill this responsibility, Si is a holy king.When those who fail to fulfill their duties, there is a revolution.Zhao Gao said: "Whoa! The God of Heaven, change Jue Yuanzi. It is the order of the great country Yin, but the king is ordered. The ancestors of ancient times had Xia, but now they have fallen. Today, there is Yin, and now they have fallen. .Now the king's heir is under Jue's order, and I am also hereby ordered by the two kingdoms." That's right.

"The way of heaven is far away, but the way of humanity is far away", this concept gradually developed in the Spring and Autumn Period, and it produced Confucianism that emphasized humanity. Confucius said: "Qiu has prayed for a long time." He also said: "Respect ghosts and gods and keep them at a distance." Said: "Worshiping to gods is like gods. If I don't sacrifice with you, it's like not offering sacrifices." And said: "If you don't know life, how can you know death ?" He also said: "People are not benevolent, what is it like to be polite? People are not benevolent, what is it like to be happy?"Mencius said: "Protect the people and be a king, and none can resist." He also said: "Pushing this heart is enough to rule the world." He actually replaced the will of heaven with the human heart, which is directly inherited from Confucius' thought.

Mohism is partial to the maintenance of ancient religions. Just as his theories of Tianzhi and Minggui are all the same, his theory of advocating the same is still based on Tianzhi to establish a great kingdom on earth, which is very similar to ancient religious concepts. Taoism, on the other hand, is fiercely destructive to ghosts, gods and gods. The elders of Zhuang are all masters and have no governance, so they are called "a small country with few people".And the Lord "does not teach".To build a unified kingdom on earth, rule under a sage king, implement a sage politics, and educate the people with moral theories. Such views are completely opposed by Taoism.Therefore, Taoism also fundamentally overthrows the old religious concepts.Taoism can be said to be a passive, inaction anti-theism.

The last school is the Yin Yang school. The Yin-Yang school still modifies the ancient religious concepts according to the actual political interests, and thus forms their famous theory of "correspondence between man and nature". Yin-yang and the five elements are not two schools. This school uses yin-yang and the five elements to explain everything in the universe.But its main spirit is still based on Confucianism.Its theory can be roughly divided into two parts. Seen in the twelfth period of Lu's Spring and Autumn Period, Huainan Shi Ze Xun, and the Book of Rites and Moon Order, it is generally believed that the administration of the king must change with the seasons.

This kind of theory seems to have originated from Mencius, the so-called "don't seize the people's time". Another part is the "Theory of the End and Beginning of the Five Virtues" passed down by Han Confucianism.This so-called "five virtues of luck", this word "luck" seems to come from Mencius, "like water, it gets deeper, like fire, it gets hotter, it's just luck".Therefore, we know that Zou Yan's theory was originally Mencius, but the way of heaven and the way of humanity are different from each other. The ancient religions were convenient for the cohesion of large groups, but were too restrictive of ranks, and the general status of individuals did not exist.Confucianism uses "benevolence" to aid "propriety", and fully improves the status of ordinary individuals in the cohesion of large groups. No status.Taoism, on the other hand, intends to emancipate the individual from the large group, and the result is the disappearance of the group.

Gu Zongdun regards God, the Son of Heaven, and the people as the trinity; Confucianism regards the individual, the great group, and heaven as the trinity.Mohism does not pay attention to the individual, but only integrates the large group with the sky.Taoism believes that the individual is in harmony with the sky and does not belong to the group; therefore, history and culture are all reversed, that is, they return to the original state of no group.The shortcomings of Onmyoologists are firstly that the Confucian emphasis on humanity has returned to the ancient view of heaven; second, that the positive and positive concepts of Confucianism have been mixed with many negative and negative concepts of Taoism. , so there is a mixture of gods and immortals. "Shenxian" is the highest personal ideal liberated from the large group.

There are two places for the emergence of immortal thoughts.First, in the areas of Ru, Huai, Jiang, Han, Chen, and Chu, the mountains and rivers are different from those in the Central Plains.Its residents are lively and imaginative, living scattered in the wild, witches and ghosts offer sacrifices, and men and women enjoy each other. Their mentality is different from that of Yin and Zhou in the north who solemnly served one God.Its symptoms are found in the poems of Chuci, Jiuge, Dazhao, Zhaohun, and Lisao. One of them is in Yan and Qi Binhai area, where the sacred mountains on the sea are illusory and nonsensical, and they are also conceived by the thoughts of immortals.It seems that the official adoption of his immortal thought by scholars began with Zhuangzi.

Confucianism is called "guarding death and good way", and Mohism is called "going through fire and water". Both Confucianism and Mohism, with their spirit of sacrificing life and upholding righteousness, gradually made civilian scholars stand out and occupy their positions in society.The one who succeeded me was Lord Yang Zhu, who respected life for me, and opposed Confucianism and Mohism's lightness of life as a human being. Zhuangzi's thought inherits from Yang Zhu. Since the Lord respects life for me, he does not want to be oppressed by groups and society, and he is unwilling to sacrifice for the group society. Therefore, in terms of personnel, politics, and education, he is negatively opposed to it. state.Therefore, I want to aspire to a natural and superhuman life, and put it in the meditation of gods.Onmyojis believe in the correspondence between man and nature, and they can easily accept the opinions of this school of Taoism, but they are far from the original intention of onmyojis.

The alchemists of the Qin and Han Dynasties then made a set of reforms to reform the system and enshrine Zen for longevity. Shuowen: "Confucianism, the name of Shutu." The three names of Fang, Shu and Tao are synonymous.Confucianism is called "Warlock", Yin-Yang family is called "Alchemist", and Taoism is called "Taoist".The alchemist seeks a shortcut to immortality, and he is a ritual shrine to ghosts and gods, hoping to be received by inspiration; such inspiration must follow certain alchemy.For example, Li Shaojun, an alchemist during Emperor Wu of the Han Dynasty, had the "Cause Zao Fang", which is the ritual of ancestral kitchen god.Absolutely taboo to play "Ancestral Taifang", offering sacrifices to ghosts and gods, if you don't follow the way.

Therefore, it is known that alchemists have the same origin as the Li family, that is, those who have learned from Confucianism and changed slightly.Reforming the law and reforming the system to benefit the people is also the business of the etiquette family's research.However, it is said that the king reformed Taiping, succeeded in enshrining Zen, and ascended to heaven and live forever, which is the so-called "strange pedantic flatterer" in Shiji.In the meantime, I used the Taoist idea of ​​gods and immortals, which is unprecedented in Confucianism. The ancient serious, impersonal religious concept was gradually confounded by a personal, private life of lodging. The reverence of pure reason and the degeneration of faith, and the expansion of alchemy's will to power. The bondage of the group is loosened, and the individual freedom is relaxed.These two mechanisms are completely completed in the evolution of Taoist thought. In ancient times, the emperor represented God, and the kingdom on earth represented the kingdom of God in heaven.The development and growth of the careers of politics, society, customs, economy, education, culture, and all groups dissolve individual antagonisms and become the common aspirations of life. Confucius pointed out a little bit of "benevolence" in people's hearts to add the finishing touch to this kind of mutual trust.Only the basics of benevolence and filial piety can be extended to integrate body, family, country, world, and heaven and man into one.Therefore, the destination of life is harmony and safety in the body, family, country, and the world.The expectation of life is to be reasonable and progressive in all aspects of politics, society, customs, economy, education, and culture. This kind of awareness, together with the unified governments of Qin and Han, helped each other, and there was no need for another religion. With the gradual corruption of the unified government, the ideals and sustenance of the current reality of life are destroyed, the group loses its cultivation, selfish expectations seek prosperity, rituals and music decline and alchemy prospers.In the society of this period, it is natural to abandon Confucianism and return to Taoism. Wang Mang's era was the apex of this kind of misguided confusion. Wang Mang's acceptance of Zen and reforms were actually a last struggle after the political and social decline of the Western Han Dynasty.At that time, on the one hand, rituals and music were revered, and on the other hand, grand events were avoided.The Yin-Yang family is based on both Confucianism and Taoism. Wang Mang's era was the heyday of Onmyoji thought, that is, the period when Onmyoji thought was internally broken. "Ritual music" and "alchemy" cannot be integrated into one after all.The failure of Wang Mang is, on the one hand, the failure of the Yin-Yang School of thought.Since then, the two schools of Confucianism and Taoism have still parted ways, while the Yin-Yang school of thought has never recovered. Although Guangwu, Ming, and Zhang were happy to whitewash rituals in the court, but in the society, alchemy thinking was flourishing day by day. On the one hand, the Eastern Han Dynasty was the release of Wang Gang, and on the other hand, it was the disappearance of a positive holistic concept of the ancients. Corresponding to the troubled times are the personal desires, the superstition of alchemy and power, and the need for material freedom.So the so-called Taoism in later generations gradually became popular in the lower classes. Although the Yin-Yang family is also good at immortal alchemy, its spirit is still biased towards politics; so the Western Han people mentioned Zou Yan and Confucius together.It is not Zou Yan but Lao Tzu who spreads the concept of private welfare to the lower classes of society; this has also been the case since the Western Han Dynasty.Therefore, alchemists tend to move upward, while Taoists tend to move downward.The desires of Emperor Qin and Han Wu became the desires of common people below the Eastern Han Dynasty.Comparing the biography of alchemy in the Fengchan Book of Shiji and the Book of Later Han Dynasty, we can see this change. The initial import of Buddhism also adapted to this social situation, and gradually occupied its position. It is said in history: Chu Wangying liked Huang Laoxue in the evening festival, and fasted and offered sacrifices to the Buddha.Emperor Shaozhi of the Ming Dynasty said: "The king of Chu recited the words of Huang Lao, honored the Buddha's Temple of Benevolence, fasted for three months, and made an oath to the gods. He should be regretful and stingy. He redeemed it to help Ipsai The delicacies of Sangmen." This is the evidence that the old man Xihuang had also served as a shrine to the pagoda at that time.During the reign of Emperor Huan, Xiangkai wrote a letter, "Wearing that the temple of Huanglao and Futu was established in the palace", and so on, Huanglao and Futu were still held together.The difference between the two incidents is about a hundred years, which shows that Buddhism at that time was only a vassal of Huang Lao.In the second year of Emperor Xiping of Youling, Chen Guoxiang's teacher moved to chase after the former minister Wei Min and Chen Wangchong to sacrifice to the gods. The hope was not hopeful, and he said, "To sacrifice to Huang Laojun with the king is just to seek longevity and happiness, and there is no other luck."It was at that time that the Yellow Emperor and Laozi were regarded as the gods, and it was said that the temple of Huanglao could obtain the certificate of longevity. After the Yellow Turban Rebellion in the East and the death of Zhang Lu in Hanzhong, the belief in alchemy gradually lost its power among the scholar-bureaucrats. Brothers Cao Zhi and Cao Pi don't believe in alchemists' magic.And Ji Kang's theory of health preservation is from a philosophical point of view, saying: "Guiding and nurturing properly can prolong life", which is nothing more than opening a new life for alchemy beliefs.Until Ge Hong wrote Baopuzi, he still believed in eating immortality.The situation of Ji and Ge is different from that of the Cao brothers.World-weary and boring, but there is a reason for this. Large groups are becoming corrupt and ruined day by day. They can't make great efforts in the political society to try to remedy it, but they often shrink back in their private desires, so they can only switch from alchemy to talk. This is from Huang Lao to Zhuang Lao.Huang Laoshang has a political meaning, which is mixed with Onmyoji.Mr. Zhuang is all about individualism.Scholars who ruled Laozi in the Eastern Han Dynasty often had a good knowledge of astronomy and maps, but Qing talkers did not.On the one hand, talkers seem to be more reasonable, on the other hand, they have a narrower view of the whole. Corresponding to this situation, Buddhism has gradually received the input of academic principles. Buddhism and Zhuang Lao have similarities in their origins.That is to plan for each individual, to integrate each individual into the big universe, and not to pay attention to planning for the large group.The preface of Jin Shi Dao'an's Annotated Sutra says: "Buddhism extends to this land, when the end of the Han Dynasty, and the prosperity of the Jin Dynasty." It refers to the spread of ideas. The celebrity family lives in their private and peaceful small world in the restless big world, and they need a kind of theoretical explanation and comfort.Qu Tan, Zhuang and Lao were in harmony with the super-worldly academic requirements at that time. During the Wei and Jin Dynasties, they first sought the harmony between Confucius and Zhuang Lao. The famous clans in the Eastern Jin Dynasty believed in the "Tianshi Dao". It is known in history as the "five buckets of rice road" in Wang's world.After Wang Xizhi went to the government, he practiced together with Taoist Xu Mai, took food, collected medicine and stones, and traveled thousands of miles.Xi Yin xiyin is a master of heaven, together with Xizhi and Xu Xun, he lives in the valley of the heart, and practices the art of Huang Lao.Wang Ningzhi's faith is solid, Sun En attacked Kuaiji, Liao Zuo please prepare for it.When Ningzhi refused, Fang entered the Jing room to pray, and said to the generals, saying: "I have asked the Dao, and the ghost soldiers will help each other, and the thief will be defeated by himself."Yin Zhongkan seldom followed the way of the heavenly master, devoted himself to serving God, and was not stingy with money and bribes, but neglected benevolence and righteousness, was stingy with Zhou's urgency, and when Huan Xuan came to attack, he still prayed diligently.These celebrities all have excellent understanding, but those who still believe in this kind of Taoism, because they are not willing to do more in worldly affairs, and it is difficult to give up their personal desires.Therefore, one must hope for longevity in the transcendent world, fortunately, one of his skills has been tested; otherwise, drums, zithers and incense are always fun, and I am pure, and it is also in harmony with the leisure and leisure of other people's private lives. In addition, the way is to confess your faults, and anyone who lives a life beyond this world must use this as an adjustment.Moreover, the pursuit of longevity, happiness and purity, and confession of mistakes are also complementary to those who were born in the family at that time and restrained their world.Keeping it is good enough, once disasters happen, you can only comfort yourself by begging spirits. It can be seen that the famous scholars in the south at that time, although they could talk about the country, the nation, the great cause of politics and education, and deal with it with contempt, but when it came to their personal desires, they still couldn't help asking the spirit of the superstition of alchemy.This kind of ethos gradually disappeared until the Song and Qi Dynasties, and at that time, Buddhist thought suddenly became the leader of the era. Buddhism entered China as far back as the early Eastern Han Dynasty, or even before that. Emperor Yongping of the Han and Ming Dynasties sent envoys to the Western Regions to seek the Dharma, which was first seen in Mouzi's theory of confusion and the forty-two chapters of the preface, which is recognized as the first introduction of Buddhism in my country.Or the matter can still be traced back, but it has no impact on Chinese society. But the dissemination of Buddhism flourished until the end of the Han Dynasty and the Three Kingdoms period.At that time, most of them were translations of Theravada Buddhism, and most of the eminent monks were foreigners. Such as An Shigao, Zhiqi Jiashi, Kang Senghui and so on.Among the Chinese monks, Zhu Shi was the first to be seen in the biography of the eminent monk Huijiao, but it was already in the Three Kingdoms period.Knowing its predecessors, Buddhism rarely had contact with the upper class academic circles in China. During the Eastern Jin Dynasty and the Southern Transition, Buddhism influenced the upper-level academic circles in China. At that time, monks and celebrities were fascinated by each other's clear talks and profound words. Such as Zhu Fashen and Zhi Daolin's works.After Yin Hao's Northern Expedition was defeated, he read Buddhist scriptures a lot and wanted to argue with Zhi Daolin.Sun Chuo named seven famous monks and seven sages in the bamboo grove.This is the proof of the confluence of celebrities and monks.Therefore, Shen Gong commented on Yu Liang, saying: "People call Yu Yuangui a famous scholar, and he has three fights of firewood thorns in his chest." Yu Bing suggested that the monks should kneel down to worship the king;The two families of Yu and Huan are not congenial in their conversations with celebrities.It can be seen that the monks in the Eastern Jin Dynasty actually stood on the same line as the famous scholars, and they breathed out through one nostril. Until the Southern Dynasties, Emperor Wu of Liang believed in Buddhism, and Buddhism flourished for a while. At that time, there were as many as seven hundred temples in the capital.The Hualin Garden inside the palace is the place where the monarchs and ministers lecture on scriptures; the Tongtai Temple outside the palace is the place where the emperor sacrificed his life.For the Uncovered Assembly, 50,000 Daoist and secular participants.Guo Zushenyu said: "There are more than 100,000 monks and nuns with rich assets. The Taoists also have white disciples, and the nuns all raise daughters. The household registration in the world is almost half of them. One foot and one person is not owned by the state.” Xun Ji also said in a commentary: “All the reserves are offered to the temple, Wan Cheng is a ritual for vassals, worshiping monks and nuns, and three things are the rituals of accompanying ministers. Favoring is both grand, and insulting is also dramatic.” The celebrities in the past felt that there was nothing to do in the world, so they twisted and believed in Buddhism by studying and playing with Zhuang's old metaphysics.Now, like Emperor Wu of Liang, he is in great power and can be spread out, but the world is ruined by worshiping Buddha. The five-hu monarch in the north worships Buddhism, especially Yin.The most author is Ershi Yufotucheng. Although the Wuhu is sinicized, it has a superficial violent nature, and it is difficult to subdue suddenly. Once it is well-clothed and well-fed, the power is in hand, and it is triggered in the face of the situation. Those who cannot control themselves have two extremes: one is lustful, and the other is easy to kill.But the Dharma is like the right medicine.People admire what they lack, so although the Wuhu monarch has a little taste of Buddhism, he respects and trusts himself deeply.According to the biography of the eminent monk: "Zhu Buddha Tucheng is sympathetic to the common people, and often says of retribution, abstaining from the murder of two stones, and eight or nine out of ten people will benefit." Also, the five Hu monarchs, who claim to be native Hu people, should follow the Hu religion.The biographies of the eminent monks also said: "Since the Buddha's pictures have been clarified, the people have worshiped the Buddha, built temples, and competed to become monks. Zhongshu's book Lang Wangdu banned it, and Shihu wrote a letter saying: 'Duyi Buddha is a foreign god. , It is not suitable for the son of heaven and all the flowers. I was born in the borderlands, and the king came to the Xia, and the sacrifices should also follow the custom. The Buddha is the god of the army, and it should be worshiped.'” Later, I went to Yaoxing to welcome Kumarajiva, and the northern Buddhism was in full swing. Rosh, from Kucha.Fu Jian first ordered Lu Guang to march westward, and wanted to meet him, but Shi Jian was killed, and Luo Shi stayed in Liangzhou.Until Yao Xingdun asked to come.Since Xing entrusted Buddhism and Taoism, all the ministers and ministers were attached to him. There were more than 5,000 people from far away, and there were thousands of people who sat in meditation. The prefectures and counties were transformed, and nine out of ten households worked on Buddhism. The promotion of the Mahayana classics is also done in many ways.Since then, Buddhism in China has become a major religion believed in by the upper and lower levels. The popularity of the original Buddhism was due to the changes of the times at that time, but there were still inherent conditions. The first Buddhist Dharma relies on one's own strength, not on others' strength. All major religions in the world share the divine power of the Emperor of Heaven, but Buddhism respects Sakyamuni, and they all belong to human beings.This is in harmony with Chinese Confucianism, which respects the humanities and history, and respects the teachings of ancient sages.It also does not violate the Taoist theory of completely destroying the superstition of gods.The respectability of Sakyamuni lies in its "law", so the Buddhists have the teaching of "the law does not depend on people".It should be known that Sakyamuni is not the only one who has obtained this great dharma. Therefore, Buddhist scriptures repeatedly say "all Buddhas" and "everyone has Buddha nature". "The meaning is similar. The second Buddha Dharma is the savior of the world, not the Lord born. All religions yearn for a heaven beyond the secular world, so their spirits are born out of the world, and at the same time they also carry a strong individualism.Although Buddhism also advocates a "Nirvana" state, it also advocates "three generations of karma and retribution".In life's karma, the subtleties must be repaid, so the master should practice in person and be brave and diligent.And Buddhism advocates "no self", everything is based on the harmony of cause and condition, so "sentient beings will not become Buddhas, and I will not become Buddhas."He also said: "Life and death are Nirvana, and troubles are Bodhi." If so, he will become an active savior.This is different from other religions who advocate personal birth and take a big country as a paradise. It is also very different from the Chinese Zhuang Lao Taoist school, which is world-weary and cynical; Therefore, in its negative aspect, Buddhism can be close to Chinese Taoism, and in its positive aspect, it can also be connected with Chinese Confucianism. At that time, famous and virtuous monks such as Huiyuan and Seng Zhao's disciples all studied Zhuang Laoyi intensively, and the theory of Buddhism, Taoism and An'an taught the elders more than Confucianism.Since then, Zhu Daosheng's sayings that "one interpretation also has the Buddha's nature" and "enlightenment becomes a Buddha" are more similar to Confucianism.Xie Lingyun agrees with him, and he argues with other Taoists on the basis of the parallelism between Confucius and Buddhism.However, Sun Chuo referred to Taoism as "Da Xiao", "Zhou and Confucius are Buddhas, and Buddhas are Zhou and Confucius".It was at that time that famous scholars and monks all deposed Lao Chongkong.Therefore, it first combined the old and the Buddhist, and finally imitated Confucianism and Buddhism.This kind of boundary line is roughly equivalent to the Jin and Song Dynasties, and can be divided into the Seng Zhao and Sheng Gong eras. At that time, there was another positive reason for the popularity of Buddhism. It was because many first-class people in China at that time had a kind of enthusiasm for sincerely seeking the Dharma and helping the difficult times. Among them, those who are especially outstanding in morality and education, such as Dao'an, Seng Zhao, Fa Xian, and Zhu Daosheng; these are all with great personalities, deep beauty and super harmony, and they have been facing each other for hundreds of years. Because of the decline of politics and religion in China at that time, and the wisdom and ambition had nowhere to go, so they unexpectedly joined the road.All of them are sympathetic to others, painstakingly lonely, ambitious, and powerful. Above all, they want to explore the truth of the universe, and below, they want to explore the right way of life. They are not like those who are content with the troubled times and the world, but only seek their own private expectations.Therefore, the glory of Buddhism can shine through the ages.If it is only said that the Buddha's teachings were born in the world, it is congenial to the conversations of the famous scholars of the time; and the public is also poisoned with their bodies, the Buddha's teachings about the future are worthy of comfort;All of these are certainly the reasons for the prevalence of Buddhism at that time, but the main reason is that it is not here. Therefore, the first-class eminent monks at that time, in terms of their spirit and spirit, were actually different from the Confucianism in the Han Dynasty, but they also wanted to actively contribute to the humanities.However, Confucianism focused on social reality, politics and religion, and the Buddhist eminent monks at that time turned to the subtleties of human beings to solve the confusion and stagnation, so that the lives trapped in this darkness and chaos can be peaceful and bright, which is exactly in line with Confucianism. Dedicated to politics and education, different paths lead to the same goal. When Buddhism came to China, it first grew by attaching to Zhuang Lao Taoism.However, the scholars who traveled to the south have gradually turned from Zhuang Laoyi to Buddhism.Afterwards, Taoism imitated Buddhism and flourished in the creation of classic rituals, and gradually became a new Taoism. So Taoism and Buddhism began to compete with each other, and even conflicted.But in the south, a generation of celebrities and aristocrats originally lived their private and peaceful life in a small world in an uneasy big world.What they need is anesthesia and comfort for a kind of academic self.Those generations have no stronger impulse in their hearts, so southern Buddhism is mostly "layman style".The eminent monks are also similar to hermits, such as Huiyuan and Shenggong. Even Emperor Wu of Liang, who believed in Buddhism to the extreme, had only delays and no struggles in political affairs. Therefore, the so-called conflict between Taoism and Buddhism in the south is generally limited to thought and speech, and has nothing to do with political practice. Not so in the North.At that time, the north was a highly turbulent society, and everything was different from the south.Therefore, people in the south approach Buddhism under the requirement of transcending the mundane world, while those in the north use Buddhism to integrate and harmonize with the secular world from the beginning. And the eminent monks in the north often used alchemy to help their righteousness first, so they entangled with those who ruled the Confucian classics with the old northern school and used Yin and Yang. By the time of Emperor Taiwu of the Northern Wei Dynasty, the issue of practical political negotiation caused a fierce struggle between Taoism and Buddhism. Cui Hao's father, Hong, wanted to avoid the south of the Yangtze River because of the chaos of the Fu family. Zhang Yuan got it. The picture failed, so he wrote a poem to hurt himself.His poems are unacceptable in the world because of the crime of infants; and Hao Zhu, received Hao's family letter, and only saw this poem.The door of Zehao's family must be passed on from father to son, and there is a sense of caste. When Hao saw Wang Huilong, he called him beautiful, but Situ Changsun Song was not happy. He said to Taiwu that he would subdue the southerners with his disdain, which meant that he was contemptuous of the country.Taiwu blamed him angrily, and Haomian crowned Chen Xie and was released.Cui Mo, the younger brother, worshiped the image even though he was in the dung. Hao smiled and said, "Holding this head, kneeling in the unclean place is Hu Shenxie?" My younger brother Lu Xuan advised him, "Everyone has his own time to create and establish something. If he is happy to do it, how many people are there? You should think twice about it."Hao has extensive knowledge of classics and history, and is proficient in arithmetic, but he is not good at the book of Zhuang Lao. When I met Kou Qianzhi, I talked with Hao every time, and heard about the traces of his theory of chaos. , to assist the True King Taiping, to continue the unparalleled tradition for thousands of years. Learning does not follow the ancients, and the situation is ambiguous, so you will write a list of kings' governance codes for me, and discuss its main points." Hao Nai has written more than 20 books, including the history of the early days, and the history of the Qin and Han changes.Haoyin Shangshu Taiwu said: "I heard that the sage king is ordered, and there will be a response from heaven. And Hetu and Luoshu are all written in the writings of insects and beasts. If people and gods are in harmony today, the handwriting is brilliant, and the virtues are hidden. Immortals come here without being called. Your Majesty Si Cheng's scorpion Xuanhuang is also a symbol of heaven." Tuo Batao was pleased, and he began to worship the celestial master, so he changed his Yuan to Taiping Zhenjun. Since then, there was an edict that "all the Buddha images and the Hu scriptures were destroyed and burned, and there were no young monks in the Shamen to learn about the pit".On the one hand, Gai Yinyang scholars have the theory of being ordered by the heavens, and on the other hand, they have the art of longevity and long-term vision, which is enough to impress the king of the time, so that he can accept and follow the set of reforms and creations of the emperors in the past. According to the order, reform and create; that generation will be the teacher of the king, and then fulfill another political expectation. Scholars in the north, who have experienced wars and chaos, have never forgotten their love for political struggle. Cui Hao is an example. Corresponding to this situation, the northern monks often occupy their own political and economic power. Cui Hao was executed four years after destroying the law.Taiwu died, Emperor Wencheng was established, and Buddhism flourished again.The person in charge of it is the Shamen teacher Xian Yu Tan Yao.Wei Shu Shi Laozhi: "Tan Yaozhuo: Pingqi households and all the people, those who can transport grain for 60 dendrobiums to monks and Caos at the age of one year are called 'Sengye households', and millet is 'Sengye millet'. Thrift year old relief For the hungry people. He also asked the people to commit serious crimes and official slaves to think of it as a "Buddhist household" for the sweeping of the temples. At the same time, he also took care of the field and transported millet. Gaozong agreed. So monks, millet and temple households are all over the place. State town." Since then, the imperial court worshiped Buddha, built meritorious deeds, sought blessings and blessings, built statues and erected temples, without the power of construction.The number of monks has also increased. According to Shi Laozhi, the list is as follows: Even rebellion by Samanas is common. In the third year of Xiaowen Yanxing, there was Huiyin; in the fifth year of Taihe, there was Faxiu; in the fourteenth year of Taihe, there was Sima Huiyu.In the second year of Xuanwu Yongping, there was Liu Huiwang; in the third year of Yongping, there was Liu Guangxiu; in the third year of Yanchang, there was Liu Sengshao; in the fourth year, there was Faqing.In the second year of Xiaoming Xiping, there was a law to celebrate the rest of the party.For more than forty years, there have been all kinds of Shamen plotters. The monks in the Northern Qi Dynasty are still in great power. In the fifth year of Tianbao, Emperor Wenxuan asked about the countermeasures of scholars, and Yu Sha Taishi and Li said: "The people in black clothes are half of the common people; the number of people in yellow clothes is more than the number of regular households. The state is not enough, so the king uses it. It’s exhausting. It’s been a long time since the accumulation of competition. If you stop in the middle, it’s really hard to get rid of the sand.” In the Northern Zhou Dynasty, the conflict between Taoism and Buddhism resumed. During Emperor Wu's reign, there was the second act of destroying Dharma since Wei Taiwu.However, the matter has actually changed from the dispute between Taoism and Buddhism to the dispute between Buddhism and Confucianism. The conflict between Buddhism and Taoism in the north has always been dark.At the time of Emperor Wu, Wei Yuansong wrote a letter to ask for the establishment of Yanping Temple: "To accommodate thousands of surnames from all over the world, do not persuade to set up songs to see Jialan, and prefer to install two times and five parts. There is no choice of Taoism and customs, and no choice of close relatives. With the city god as the temple tower, that is, The Lord of Zhou is the Tathagata; use Guoyi as a monk's workshop, and his husband and wife are saints. Then there will be no voices complaining about Zhou in Liuhe, and there will be songs about Zhou in the eight wildernesses. Flying to Shen to set up his lair, water and land will let him live forever." Although Wei pretends to be crazy, this is not true. Sparse but powerful, Gai Zheng pointed out the fundamental difference between Confucianism and Buddhism. Emperor Wu originally had the ambition to "let go of the disadvantages of the last days and follow the wise codes of the Long Zhou Dynasty", so he entered Weiyan.In the third year of Jiande, an imperial edict was issued: "Buddhism and Taoism are cut off, the scriptures and images are destroyed, monks and Taoists are dismissed, and all are ordered to return to the vulgar." " And in the sixth year of Jiande, Zhou destroyed Qi. Emperor Wu entered Yecheng and summoned monks to the temple. The emperor said: "Six classics of Confucianism, Hongzheng art, etiquette, righteousness, loyalty and filial piety are suitable for the world, so they must be preserved. Buddhism costs money, rebellious and unfilial, And it should be dismissed." Those who disputed, the emperor said: "Buddha was born in the Western Regions, I am not a five-barbarian, and I have no respect for things. It is not an orthodox religion, so it is abolished." All pagodas built by officials and privates were swept away. The saints were included and the classics were burned. Forty thousand temples in eight states; Since then, the political situation in the north has gradually returned to the traditional situation of Qin and Han unification, while the Eastern Han and the Three Kingdoms and below, corresponding to the disintegration of the two new religions that rose up for a while, gradually lost their real power in society and retreated. in their less important position. Sui and Tang flourished and revived, and at that time, Buddhism also had a new transformation.The spirit of education is gradually becoming Chinese; and the focus of Buddhism is gradually moving south. Buddhism in the Northern and Southern Dynasties, Zen practice was advocated in the north, righteousness interpretation was emphasized in the south, Zhou Wu destroyed the Dharma, and Zen Buddhism in the north also avoided to the south.The so-called "Sinicization of Buddhism" movement is just beginning to mature.Afterwards, the rise and rise of Zen came from the south. For the essentials, there are three schools of Tiantai, Huayan, and Zen. If Buddhism in the Wei, Jin, Southern and Northern Dynasties is taken as the "interpretation and absorption period", then Sui and Tang Buddhism should be the "period of integration and transformation". Buddhism in China can be divided into three periods.It was the "Hinayana period" at the beginning, and it was based on the concept of reincarnation, fruit reward, merit, sin, and Chinese folk talisman, offering sacrifices to yin and yang, and shamanism, and it was dedicated to personal seekers.From Dao'an and Kumarajiva down, he expounded the Mahayana in a grand way.The first is the "Empty School", (This is the beginning of Nagarjuna from India. Roche came to China and translated the three theories. Until the Sui Dynasty Jiaxiang Master Jizang, and the Southern Three Theory Schools were completed in Yi Dacheng.) Second and "Youzong", ( From then on, there was no monk in India, a brother in the world. The popularity of this sect was relatively late in China, until Xuanzang traveled westward, received the Dharma and sages, and returned to pass it on to see the foundation, and this sect began to flourish. Shizong. When it entered China, it was also called Ci'enzong, and lived in Ci'en Temple to see its foundation. However, this sect flourished in the early Tang Dynasty, and the translation of the Consciousness-only classics had already existed.) is for " Mahayana period".At that time, it was mainly based on philosophical debates about the reality of the world and the existence of names and appearances, and it was connected with the Chinese Zhuang Lao's mysterious words. This is the second period.Ruotai, Xian, and Chan sects flourished, which is the third period.Although all its principles come from the two schools of emptiness, the spiritual interest and the order of importance are not completely the same as the two schools of emptiness in India.If Hinayana Buddhism is regarded as religion and Mahayana Buddhism as philosophy today, then Chinese schools of Taiwan, Xian, and Zen place special emphasis on self-education and life cultivation.The Hinayana teachings are all-encompassing and partial to belief, Mahayana is partial to theory and partial enlightenment, and Chinese schools of Taiwan, Xian, and Zen are partial to practice and partial realization.This is where it transforms.Therefore, there must be three families of Tai, Xian, and Zen, and then Indian Buddhism began to harmonize and meet with the spirit of traditional Chinese culture. Especially with the rise of Zen Buddhism, in order to renew the teachings of Buddhism and eliminate the difference between oblivion and birth, the spirit of Buddhism has undergone great changes. Zen claims to be "a biography outside the teaching", without words or words, it directly points to the original mind, and becomes a Buddha by seeing one's nature.And then the deduction goes deeper and deeper, until there is no Buddha to become, nothing to obtain, no affliction to get rid of, no Nirvana to live in; The world beyond the world is completely obliterated, and the "compassion" of Buddhism and the "benevolence" of Confucianism are the same as the master of the world with one heart.Therefore, those who talk about the combination of Buddhism and the teachings of the large group of minds in the Chinese tradition must attribute their contribution to Zen. During the prosperity of the Sui and Tang Dynasties, politics and religion returned to the same track, and the community became more prosperous. As a result, people's hearts turned, and private practice and liberation gradually retreated to the second meaning, and the collection of humanities by large groups became the first meaning.If you are outstanding and ambitious, if you don't go there and return here, then the Buddhism is vast, and it is only a place for those who are tired of life to escape. Following this, the Confucianism of the Song Dynasty emphasized the teaching of the unity of the person, the family, the country, and the world in the ancient Ming Dynasty.The ideal of life is only in this world, and the Shanlin Buddhist Temple, together with Yizhuang and Shecang, is one of the institutions in society to regulate the economy and provide relief for the poor. Now the deeds of Buddhism and Taoism are no longer enough to turn the trend of the entire political society.