Chapter 4 Chapter Two Buddhism and Chinese Orthodox Literature

After the Wei and Jin Dynasties, Buddhism became the most powerful religion in China. Many literati had a close relationship with Buddhism.Literature is a reflection of life, and it is naturally influenced by Buddhism.It is difficult to estimate precisely the role of Buddhism in Chinese orthodox literature.One reason is that after long-term publicity and dissemination of Buddhist teachings, some of them have been integrated with traditional Chinese thought and become a psychological force that affects people's lives.The manifestation of this power can be revealed or implicit; it can be strong or subtle.If it is subtle or subtle, it is more difficult to identify.Another reason is that China's orthodox literature has a history of thousands of years from the Wei and Jin Dynasties, including countless writers and different styles, and it is impossible to point out all these details.But one thing is certain, that is: the influence of Buddhism on Chinese orthodox literature is extensive, far-reaching, and lasting. It can even be said that if you analyze carefully, many works that seem to have nothing to do with Buddhism are actually long-term works. A product of Chinese culture influenced by Buddhist thought.In this regard, the content is rich and the situation is complicated, so here I can only briefly introduce the outline.The following is divided into three parts: first, poetry, second, essays, and third, poetry and essay reviews.

-------- ① Some of them are monks, such as Huiyuan in the Eastern Jin Dynasty, Jiaoran in the Tang Dynasty, etc.; some are deeply convinced of Buddhism, such as Xie Lingyun in the Southern Dynasty, Wang Wei in the Tang Dynasty, etc.; Chuo, Su Shi of the Song Dynasty, etc.Han Yu claimed to be orthodox Confucianism, and loudly advocated Buddhism. It is said that he also visited the Great Britain. 1. Poetry For Chinese poetry, the influence of Buddhism is mainly manifested in three aspects: the first is the rhythm of poetry, the second is the language of poetry, and the third is the content of poetry.

(1) The rhythm of the poem In terms of genre, old Chinese poetry can be divided into two categories: one is ancient style poetry, and the other is modern style poetry (including verses and quatrains).The difference between the ancient style and the modern style is mainly manifested in the freedom and strictness of the meter: the ancient style is relatively free; the modern style is just the opposite. In addition to the length and number of sentences and the rhyme, there are certain rules, and the level of sound is also strictly controlled. Restrictions①.Modern poetry pays attention to the coordination of level and oblique, which is closely related to the nature of Chinese language and characters.Chinese characters are square, one character represents one syllable, and the tones of the characters are different, so it is easy to emphasize duality and harmony.However, the rise of the theory of rhythm during the Qi and Liang Dynasties in the Southern Dynasties, which led to the rapid formation and development of modern style poetry, was influenced by Buddhism.In China before the Southern and Northern Dynasties, literati also paid attention to the harmony of voice when writing, but it was only "before the clear and turbid was judged, the palace and feather were divided"②.The more detailed theories about rhythm were put forward by Shen Yue and Xie Tiao during Qi Yongming's reign in the Southern Dynasties. "Southern History Lu Jue Biography" said: Shi Sheng is an article.Wu Xing, Shen Yue, Chenjun Xie Tiao, and Langxie Wang Rong used qi and analogy to deduce their hubs, while Runan Zhou Yong was good at sound and rhyme.Yue and other texts all use Gongshang, which divides flat up and down into four tones, and uses this to make rhymes, including flat head, upper tail, bee waist, and crane knee.Among the five characters, the phonology is all different; within the two sentences, the angles are slightly different; it cannot be added or subtracted.The world calls it "Yongming body".

-------- ①Succinctly speaking, the symmetrical words in the upper sentence (single number sentence) and the next sentence (even number sentence) should have different tones in flat (level tone) and flat (upper tone, falling tone, entering tone), for example, "Qing surname Jingchu See, call the name Recalling the Old Face" (Li Yi), the first sentence is "Ze Zhe Ping Zhe", the next sentence is "Ping Ping Zhe Ping". ② "Sui Shu Biography of Pan Hui". And Shen Yue said in "Song Shu Biography of Xie Lingyun": Husband's five colors communicate with each other, and the eight tones harmonize smoothly. From the rhythm of Xuan Huang to Lu, each is suitable for things.

If you want to change the phase of the palace and feathers, low and high, if there is a floating sound in the front, you must cut the sound in the back.In one simple sentence, the phonology is completely different; in the two sentences, the severity is different.Only when this purpose is mastered can words be written. And "Liang Shu Biography of Shen Yue" said: He also wrote a four-tone spectrum, thinking that in the past, poets who have worked for thousands of years without being tired, but only got the breasts, lacked the wonderful purpose, and called it a divine work.Gao Zuya is not good.The emperor asked Zhou She, "What are the four tones?" She said, "The son of heaven is a sage."

The Yongming style advocated by Shen Yue and others occupies a very important position in the history of Chinese poetry, because since then, Chinese poetry has consciously moved towards rhythm.Yongming style’s regulations on meter are the so-called "eight diseases", which means to avoid the eight sicknesses of flat head, upper tail, bee waist, crane knee, big rhyme, small rhyme, side button, and positive button in the poems.The theoretical basis of the Theory of Eight Diseases is the knowledge about the four tones, that is, "to make the four tones from level to level, and to make rhyme with it".As for the discovery of the four tones and the establishment of the theory of the four tones, according to Chen Yinke's textual research, it was influenced by the rereading of Buddhist scriptures.He said:

-------- ① To avoid the eight diseases, the main purpose is to achieve balance and harmony.According to the textual research in Lu Kanru and Feng Yuanjun's "History of Chinese Poetry": "Actually, the theory of the 'eight diseases' is not all from Shen Yue.... And according to the "Southern History", there are only four diseases. We think that it was still a preliminary creation when Shen Wang was in charge, and it became more and more complicated in the future, and it was not complete until Li Baiyao. " (Book 389) Therefore, it is appropriate to set it as four tones instead of other numbers of tones, so as to get rid of the original easy distinction and self-identify as a category of incoming tones, and then distinguish the rest of the tones as level, upper and lower tones.In general, it is suitable for four tones.But the reason why it distinguishes the other voices into three is actually based on and imitating the three voices of Chinese rereading Buddhist scriptures on that day.And the three tones of rereading Buddhist scriptures in China that day came from the three tones of the ancient Indian statement.According to Tianzhu Weituo's statement, the so-called Svara sound is similar to the so-called sound of the four Chinese tones.It refers to the pitch of the voice, which is the so-called pitchaccent in English.Wei Tuo's statements are divided into three according to the level of his voice: one is called udatta, the other is called svarita, and the third is called anudatta.When Buddhism was imported into China, when its believers transferred the classics, the distinction of the three tones should also be imported.It is difficult to know in detail today whether the three tones that Buddhists recited in their scriptures are the same as the three tones in China.The entering tones in Chinese are all appended with consonant suffixes such as k, p, t, etc., which can be regarded as a special type, and are the easiest to distinguish from other tones.Even though there is a difference between the high and low sounds and the distance between them, they should be divided into several sounds, which is not easy to determine.Therefore, Chinese literati based on and imitated the sound of rereading Buddhist scriptures on that day, and determined them as the three tones of leveling up and going up.The sum of the entering tones is suitable for four tones.So he created the theory of four tones, and wrote a sound spectrum, which was applied to Chinese beautification by transcribing the tones of Buddhist scriptures. ①

During the Six Dynasties, Buddhism was preached, and there were teachers and scripture teachers.The instructor is good at singing and directing. "The one who sings and guides is to preach the principles of the law and enlighten the hearts of the people." ② That is to use popular language, set up examples according to circumstances, and promote Buddhist teachings.Scribes are good at transcribing.Transliteration is singing Buddhist scriptures in rhythmic language. "In the local customs of Tianzhu, all those who sing Dharma words are called chanting; As for this land, chanting scriptures is called transliteration, and singing praises is called Sanskrit. "③Huijiao's "Biography of Eminent Monks" is the biography of many scripture teachers, saying that they have "clear and elegant rhyme, and no way to turn the rhyme", "the tune is excellent, elegant and mournful", "skillful in transliteration, with infinite rhyme" ④ As for why the transfer of scriptures by the masters of the Southern Qi Dynasty influenced Shen Yue and others to establish the Four Voices Theory, Chen Yinke believes that:

-------- ① "Four Tones and Three Questions" (the second issue of the ninth volume of "Journal of Tsinghua University", later included in the "Preliminary Edition of Jinmingguan Series"). ②Huijiao's "Biography of Eminent Monks" Volume 15. ③Huijiao's "Biography of Eminent Monks" Volume 15. ④ Volume 15 of Huijiao's Biography of Eminent Monks. Jiankang was the political and cultural center of the Southern Dynasties.Therefore, it is the place where Shansheng Shamen and Yinyin scholars live together.There is a mutual influence between the two, which is natural and reasonable.The prosperity of the scriptures began in the middle age of the Song Dynasty, and reached the peak in the early years of the Qi Dynasty.Prince Liangbi of Jingling had mastered transliteration before February 19th, the seventh year of Yongming, so he was able to chant it in his dream.However, the situation of King Jingling that day can be inferred.Jilong Xidi is a school where literati and scribes copy and write, and it is also an ashram where Shansheng monks gather.Since the poets of Yongming New Style are among the "Eight Friends", they must be related to the background before the establishment of Jingbei Xinsheng, so it goes without saying. ... (Zhou Yong) and Shen Yue, one is Wenhui's East Palace vassal, the other is Jingling's West Palace guest, both are cultivated in the environment of Buddhist literature, and it is no coincidence that the Four Voices Theory originated from these two people . ②

-------- ①Huijiao's "Biography of High Monks" Volume 15 "Biography of Seng Bian": "On February 19th, the seventh year of Yongming, King Wenxuan of Situ Jingling dreamed of chanting the Vimalakirti in front of the Buddha, and he felt it because of the sound....Mingdan That is to say, gather the good voice of the capital and the Shamen... the Jidi will make a voice." ② "Four Tones and Three Questions". It can be seen that during the Qi and Liang Dynasties in the Southern Dynasties, Shen Yue and others were inspired by the transliteration of Buddhist scriptures before they put forward the theory of four tones; and then applied the theory of four tones to the rhythm of poetry, thus creating the Yongming style.Yongming style was the pioneer of strict rhythm poetry in the Tang Dynasty. Since then, modern style poetry has grown and developed rapidly, and soon gained the position of dominating the poetry world.Tracing back to the source, this impact is very significant.

Modern style poetry attaches great importance to rhythm and has many restrictions. The disadvantage is that it leads people to pay more attention to form than content, thus hindering the free development of poetic style.But it must also be admitted that the formation of meter is a natural tendency to require the sound of poetry to have musical beauty.Comparing the following four poems (the first two are from before the Qi and Liang Dynasties, and the last two are from the Tang Dynasty), we will know that in terms of the refinement of words and sentences, and the sonorous aspect of rhyme, modern poetry is forward in the evolution history of poetry. A big step forward. 1.The hibiscus is picked in the river, and the orchid is full of fragrant grass.Who do you want to leave behind?Thoughts are far away.Still looking at the old hometown, the long road is long.Concentric and separated, sad to end old. (one) 2.Can't sleep at night, sit up and play the harp.Thin curtains reflect the bright moon, and the breeze blows my lapel.In the outfield of the Guhong, flying birds sing in the North Forest.Wandering about what will be seen, worrying about being alone and sad. (One of Ruan Ji's "Yong Huai") 3.After the new rain in the empty mountains, the weather is late to autumn.The bright moon shines among the pines, and the clear spring stones flow upwards.The bamboo noise returns to Huannu, and the lotus moves off the fishing boat.Break free to Chun-fang, Sun-self to stay. (Wang Wei's "Mountain Dwelling in Autumn") 4.The mountains and valleys go to Jingmen, and there is still a village for the concubine of the Ming Dynasty.Once I went to Zitai and even Shuomo, I left the green mound alone to the dusk.Draw a picture to understand the spring breeze, and return to the soul of the night moon in the sky around the world.Pipa has been used as Hu language for thousands of years, clearly resenting the theory in the song. (One of Du Fu's "Yong Huai Ancient Site") (2) The language of poetry Except for a small number of folk songs, Chinese poems are all lyrical works of literati.The language is the elegant classical Chinese used by literati, and it must have rhetoric and charm.There are a large number of narrative and reasoning praises in Buddhist scriptures, which are translated into Chinese and become simple and unpretentious vernacular poems with well-proportioned sentences.The style of such poems is quite different from that of native Chinese poems. The diction and rhythm are not very particular, but the content is profound, the sentences are popular, and they have a strong persuasive power.Since the Sui and Tang Dynasties, Buddhist classics have become a household name, which has influenced some poets to write some poems that express morality and aspirations in plain vernacular.The most famous of them is Wang Fanzhi in the early Tang Dynasty.His collection of poems has long been lost, but some have been found in Dunhuang manuscripts in recent years.Here are a few examples: 1.Fan Zhi flipped through his socks, everyone said it was wrong.It can hurt your eyes at first glance, but don't hide my feet. 2.There are no hundred-year-old people in the world, and the emphasis is on a thousand-year tune.Hit the iron as the threshold, ghosts clap their hands and laugh. 3.I have ten acres of land, planted on the south hillside.Four or five green pine trees, two or three nests of mung beans.Hot is bathing in the pool, cool is singing on the shore.Roaming is self-sufficient, who can do nothing to me! Then there was the legendary poet monk Han Shan.Here are a few examples: 1.The owner has a wife who has been rich for three to five years.In the past, I was poor, but now I laugh at me for having no money.He laughed at me behind, and I laughed at him in front.If you laugh at each other, you will go east to west. 2.The birth is disturbed, and the world is not the same.I can't let go of the custom, so I follow up with each other.Xu Wu was hanged to death yesterday, and now Liu San is buried.I can't be idle all day long, and I feel sad for this. 3.There is a Wang Xiucai who laughs at me for missing too many poems.The cloud does not know the waist of a bee, and still does not know the knees of a crane.The flat side is not decompressed, and all words are taken out first.I laugh at you for writing poems, like a blind man chanting the sun. ① -------- ① See "Han Shanzi Poetry Collection" for all. Literati who came from the scholar-bureaucrat class do not like the popular, and not many devote themselves to writing such poems.But this kind of poems were quite popular among the people, and Wang Fanzhi's poems were even used as calligraphy textbooks in village schools during the Tang and Song Dynasties.Literati also appreciate this kind of poetry. For example, Huang Tingjian, a great poet of the Jiangxi School of Poetry in the Song Dynasty, once quoted Wang Fanzhi's poem "Fanzhi Turning His Socks" and said, "All sentient beings are upside down, and all kinds are like this"①; Fan Chengda's poem has The sentence "Even if there is an iron threshold of a thousand years, there must be a bun in the end", this is obviously an imitation of Wang Fanzhi. ② -------- ①Hu Zai's "Tiaoxi Yuyin Cong Hua" Volume 56 of the first episode. ② "Shihu Jushi Poetry Collection" Volume 28 "Chongjiu Day Camp and Shouzang Place". (3) The content of the poem After the Wei and Jin Dynasties, Chinese literati lived in a society where the vast majority of people believed in Buddhism, and they would be influenced by Buddhist teachings without knowing it.Some literati are devout believers, such as Xie Lingyun of the Southern Dynasties, in the "Dying Poems", there is a poem "Before I send my heart to enlightenment, I have endured the pain for a long time, and I only hope to take advantage of the next life to resent my relatives and agree with me".Wang Wei, a great poet of the Tang Dynasty, was named Mojie, and even the name came from the "Vimalakirti Sutra".There are more literati and monks who have a deep friendship, such as Sun Chuo and Zhidun in the Eastern Jin Dynasty, Zong Bing and Huiyuan in the Southern Dynasty, and Su Shi and Canliao in the Song Dynasty. They have very close contacts.This situation is naturally manifested in poetry.When we look through the collections of poetry after the Six Dynasties, we can smell the atmosphere of Buddhism everywhere, and it is for this reason. The influence of Buddhism on the content of poetry is mainly manifested in two aspects: one is subject matter, and the other is thought. In terms of subject matter: There are a large number of poems in China, the content of which is singing about Buddhist temples.Here are a few examples. 1.I don't know Xiangji Temple, and I go to Yunfeng for several miles.There is no one in the ancient woods, where is the bell in the deep mountains.The sound of springs swallows dangerous stones, and the sun is cold and green.In the twilight, the air and the pool are singing, and An Chan controls the poisonous dragon. (Wang Wei's "Passing the Xiangji Temple") 2.It has been recruited for travel, and it has been recruited for travel.Yin gullies produce empty sounds, and moon forests disperse clear shadows.The sky is like a weft, and the clouds lie in cold clothes.If you want to feel the morning bell, it is thought-provoking. (Du Fu's "You Longmen Fengxian Temple") 3.Entering the ancient temple in the early morning, the first sun shines on the high forest.The winding path leads to a secluded place, and the flowers and trees in the meditation room are deep.The mountain light pleases the nature of the birds, and the shadows of the lake empty the hearts of the people.Everything is silent, only the sound of bells and chimes is heard. (Wang Jian's "The Buddhist Temple Behind the Poshan Temple") 4.The moon falls and the sky is filled with black crows and frost, Jiang Feng Yuhuo confronts Mianmian.Hanshan Temple outside Gusu City, the midnight bells to the passenger ship. (Zhang Ji's "Night Mooring at Maple Bridge") 5.There are thousands of poles of bamboo behind Puci Temple, and the jasper rafters were once seen in Zuili.It's old for the tired guest to march again, but the eminent monk still smiles.Ginseng for a long time is enough to know the taste of Zen, and the bitterness is tired of Huang Gong's sleep in the daytime.There are only two red louver leaves, and they still have to show off to others when they come late. (Su Shi's "Shu Puci Elder Wall") There are also quite a few poems dedicated to monks.Here are a few examples. 1.The three rides belong to the Jingyu, and the ten thousand rides go to Tongzhuang.The sun is close to the pavilion, and the road is long.Jingnan spins the stick and bowl, Weibei restricts Jinliang.When will the slender fruit come to the emperor's land. (Song Zhiwen's "Sending the Shamen Hongjing Daojun Xuanzang to Jingzhou Yingzhi") 2.I heard that there are many strange sights in Yinjing Temple.The rock species is the Langgong orange, and the door is deep and the cup is crossing the pine.The Taoist controls the fierce tiger, and Zhenxi returns the lonely peak.In the future, under the Nanling Mausoleum, we will meet each other at Taniguchi. (Li Bai's "Sending Zen Master Tong to the Yinjing Temple in Nanling") 3.Going west suddenly according to fate, when will I return to Donglin.There is no time to say goodbye to the world, and the empty door can't keep your mind.There are few people and food, and the mountains and snow are deep alone.Where the ape crows outside the sky, who can hear the Sanskrit sound clearly. (Qian Qi "Send Master Shaowei to the West") 4.Outside of Xiao Ran's life, everyone enjoys the same joy.Sitting at a feast can forget old age, but eating vegetables is not enough.Unintentionally doing things for the Buddha, some guests ask about family traditions.Laughing means coming from the west, although it is empty, it is not empty. (Wang Anshi's "He Qixia Jizhao Nunnery Monk Yunmiao") 5.Two poles of Longguang bamboo were chopped off, and they were brought back to thousands of people in Lingbei to see.A drop of Caoxi water in the bamboo rises up the eighteen beaches of the Xijiang River. (Su Shi's "Gift to the Elder Longguang") The authors of the above-mentioned poems of this nature may not all believe in Buddhism, but the themes of the poems all come from Buddhism, and it is obvious that they are influenced by Buddhism. In terms of thought, the influence of Buddhism on Chinese poetry is more complicated.Thoughts are different in content and have different degrees of influence, so they are expressed in various situations in poems—some are obvious, some are obscure; some are direct and some are indirect.For the sake of brevity, it is divided into two categories: one category clearly expresses Buddhist teachings, which can be called Buddhist poetry.Some of these poems were written by monks, for example: 1.Watching on the pool every night, sitting on the edge of the moon with a Zen mind.It is desirable to have no color, but it is difficult to convey the bright and clean meaning.If it is hollow, it will grow like a shadow and be perfectly round. (One of Jiaoran's "Nanchi Miscellaneous Songs") 2.The lamp attracts the moths to blow the flames, and the dew perches on the branches.Sitting and sleeping on the futon in meditation, I dreamed of crossing the Shan River on the roof. (Qi Ji "Sit in Silence") 3.Right and wrong are not true, falling flowers and flowing water send youth.Where is the surname Liu and the surname Xiang Jin? Competing for profit and fame.After all, he is always silent when he loses, but he should only win suffering and sinking.Is the deep cloud Taoist lovesick?Go back and come to the Xiangshui River. (Guan Xiu's "Occasionally Worked Because of Huai Shan Zhong Taoist") There are also many written by ordinary literati, such as: 1.Fazang Changwang Palace, Huai Road out of the country city.Forty-eight vows, vowing to save all living beings.How wonderful is the Pure Land, those who come are all elites. (Xie Lingyun's "Pure Land Ode") 2.Knowing the principles of cleanliness at night, and estranged from the crowd every day.I will wait for the monks in the distant mountains and sweep the open cottages in advance.If you come from Yunfengli, take care of me in Penghaoju.Borrow straw rice to loosen crumbs, burn incense and read Taoist books.Burning lamps are almost exhausted in the daytime, and chimes are ringing at the beginning of the night.I have realized that silence is joy, and I have more leisure in this life.Why is it so deep to think about returning home, the life experience is still empty. (Wang Wei's "Food Returns to Pusan ​​Monk") 3.Straighten the clothes and towels and brush the bed clean, a bottle of autumn water and a burner of incense.Regardless of the troubles, you must go away first, and you will forget even until Bodhi.The court stopped for a long time to collect the sword and pei, and the banquet and tour gradually stopped to discard the pot and cup.There is no use in the world for the dying years, only to sit in the dojo happily. (Bai Juyi "Sitting Alone in the Dojo") 4.Lapis lazuli comes out of the horse's mouth in the snow-capped mountains, and it is said that the heavens and the gods protect and protect them.This water connects the eight merits and virtues in a long distance, offering the four honors of being pure and pure.At that time, Kassapa was clean and dust-free, so what happened to the village of Yan?The origin of Dao Li is not the same, but it is suspicious to know how to drink it. (Wang Anshi's "Eight Merit Water") 5.Combining the four fundamentals is not true, and there will be thousands of diseases in the body.After the earth, fire, water and wind are gone, I don't know who is infected. (Fan Chengda's "Inscription on Medicine") The other category is landscape poetry and hermit poetry.This kind of poems is a reflection of the integration of Buddhism and Taoism in the lives of literati and refined scholars during the Six Dynasties. Therefore, although they do not clearly promote Buddhist teachings, they are also products of Buddhist influence.Here are a few examples. 1.The rod is used to recruit hermits, and the past and present are barren.The cave has no structure, and there is a harp in the mound.Baiyun stops at the Yingang, Danpao Yaoyang Forest.Shi Quan washes Qiongyao, and the scales are thin or floating.Not necessarily silk and bamboo, mountains and rivers have voiceless sounds.What is waiting for Xiaoge, the shrub sings sadly.The autumn chrysanthemum is also the grain, and the orchid is heavy.Hesitant and exhausted, I want to vote for my hairpin. (One of Zuo Si's "Zhou Yin") 2.The climate changes at dusk, and the mountains and rivers contain Qinghui.Qinghui can entertain people, but wanderers forget to return.The day of leaving the valley is still early, and the sun in Zhouyang is already faint.The forests and valleys gather in the dusk, and the clouds gather in the evening.The water chestnuts and lotuses reflect each other one after another, and the grass and barnyard trees depend on each other.Flicking towards the south path, delighting Yan Dongfei.If you think lightly and things are light, there is nothing wrong with being comfortable.Send a message to health care customers, try this push. (Xie Lingyun's "Shibi Jingshe Returns to the Lake") 3.Qiqi suffers without sorrow, join hands and enjoy together.Looking for Yunzhi Leixie, looking at the Junge Pavilion along the mountain.The distant trees warm the fields, and the smoke is indifferent.The fish play with the new lotus, and the birds scatter and the flowers fall.Not for Fangchun wine, but for Qingshan Guo. (Xie Tiao's "You Dongtian") 4.The middle-aged is quite good at Taoism, and his late home is Nanshan Frontier.Come and go alone every day, and you will know nothing about victory.Walk to the poor water, sit and watch the clouds rise.Occasionally, I was on the old man Lin, and there was no repayment date for talking and laughing. (Wang Wei's "Farewell to the South") 5.The group is steep and the blue skyscrapers are carefree.Pull the clouds to find the ancient road, lean on the tree and listen to the flowing spring.The flowers are warm and the green cattle are lying down, and the pines are high and the white cranes are sleeping.When the words come to the river, it's twilight, and the cold smoke falls alone. (Li Bai's "Looking for Master Yong to Live in Seclusion") In addition, the poems of the Shen Yun School were once influenced by the Buddhist doctrine of sudden enlightenment, which will be discussed in the "Poetry Review" section below.Most of the Yuan and Ming Sanqus express reclusive thoughts, which can also be said to be the product of the influence of Buddhism.It is omitted here. add "word" The lyrics are the songs in front of Huajian Zun, usually written like "Xiaofeng wanyue on the banks of the willows", so the content is rarely influenced by Buddhism.However, occasionally there are those who sing Buddhism or express Buddhist ideas, such as: 1.The great holy hall is extraordinary, with dragons on the left and right, only the platform leaning on each other.Lingxiu is steep and mist rises in the morning, the flowers and trees are fragrant, and there are many spiritual Bodhisattvas.With a compassionate face and a joyful heart, the gods and monks of the Western Kingdom came to pay homage from afar.Ruicai rises from time to time under the rock, Fuzuo is today, and will last forever. Going to Zhongtai, the winding road is far away, and Wanren is at ease, as if returning to the sky.The gemstones and rocks are brilliant, and the exotic grasses and famous flowers are like brocades for playing.Yuhuachi, Jinshapan, and ice caves have been around for thousands of years, and those who come here will tremble physically and mentally.Worship devoutly re-vote, five-color auspicious clouds appear three times a day. (One and four of Mount Wutai's songs from Dunhuang song lyrics "Su Muzhe") 2.Surrender to the crowd, the four majesties of the holy life.May I travel all over the Buddhalands, and the sages and sages of the ten directions will not be separated from each other.Destroy worldly idiots forever. According to the law, the law is unbelievable.May my six faculties be always peaceful, and my heart be like a precious moon reflecting glass.There is no doubt about the law. Returning to the Buddha, you can reach three with the flick of a finger.May I quickly ascend to the Supreme Enlightenment, just like when the Buddha was sitting in the dojo.Smart and sad. In the Three Realms, there is always danger of disaster.May all living beings share my wish, and be able to have good thoughts in the sky.The three treasures are the abbots. (Wang Anshi's "Wang Jiangnan Returns to the Three Treasures Praise") 3.The great river goes east, the waves wash away, and there are romantic figures through the ages.On the west side of the old base, the human way is: Zhou Lang Chibi of the Three Kingdoms.The rocks pierced through the sky, the stormy waves hit the shore, and thousands of piles of snow were rolled up.Picturesque, a moment how many hero.Thinking back to the time when Gongjin was young, Xiao Qiao was married for the first time, and she was majestic and heroic.Feather fans and scarves, while talking and laughing, the strong captives were wiped out in ashes.If you travel in the motherland, you should laugh at me passionately, and you will be born early.The world is like a dream, and one is still in the river moon. (Su Shi's "Nian Nujiao Chibi Nostalgia") Two, text Buddhism has influenced the "wen" in Chinese orthodox literature, and the situation is similar to that of poetry.The parallel style in the Six Dynasties period became more prosperous in the Sui and early Tang Dynasties, and the style was more exquisite. This is also the result of the four-tone theory.After the popularity of Zen Buddhism, scholar-officials imitated the language of quotations and created a style of quotations that was completely different from classical Chinese.It's all a matter of style. Buddhism also has a considerable influence on the momentum and spiritual principles of some writers' articles.Many Chinese literati are familiar with Buddhist scriptures. The extensive and subtle Buddhist teachings and the unrestrained reproduction of their writing will naturally infect their writing.Taking the Eight Great Masters of Tang and Song Dynasties as an example, Liu Zongyuan of the Tang Dynasty, Su Shi said that he "moved to the south, began to study Buddhism, and made the steles of Caoxi Nanyue, which are wonderful in ancient and modern times". ①Su Shi himself is also like this. Qian Qianyi said: "I read Zizhan's "Sima Wengong's Journey" and "Fu Zhenggong's Shinto Monument" and so on. I got it. I read the "Hua Yan Jing" late, and talked about it to my heart's content. It is as vast as a sea of ​​mist, everything is omnipresent, and everything is endless. Then I sighed and said: "Is there any reason for Zizhan's writing?" ② Regarding the situation in this aspect, because the appearance is not very obvious, I cannot go into details here.Let's talk about the influence of two other aspects: one is the subject matter of the article, and the other is the thought of the article. -------- ① "Book Liu Zihou Dajian Zen Master Monument". ② "Beginner Collection" eighty-three "Reading Su Chang's Documents". (1) The subject matter of the article In Chinese orthodox literature, there are also quite a few articles on topics related to Buddhism.Some of them are written by Chengbu, such as "Luoyang Jialan Ji" written by Yang Xuanzhi in the Northern Dynasty.The author returned to Luoyang after the Erzhu Rong Rebellion and witnessed "the collapse of the city, the collapse of the palace, the ashes of the temple, the temple tower and the ruins" ①, recalling the splendor and magnificence of the Buddhist temple in the prosperous period, and wrote this nostalgic book.The writing style is clear, meaningful and beautiful, with sentiments of lament everywhere, and it is a rare and beautiful work in the history of Chinese literature.Let's take "Jingming Temple" as an example. -------- ①The original preface of "Luoyang Jialan Ji". Jingming Temple was established by Emperor Xuanwu.Jingming is neutral because of his reputation. It is one mile outside Xuanyang Gate to the east of Yudao.The temple is 500 paces from east to west, south to north, and looks forward to Shaoshi of Songshan Mountain, but it is negative to the imperial city. Green forests hang down, green water is the text, and the shape is beautiful, refreshing and unique.There are more than 1,000 rooms in the mountain hanging hall, which is full of light and sightseeing (the original one is out of error).The hall is complex and the houses are heavy, the intersections are sparse and opposite, the green terraces and purple pavilions are connected with floating roads.Although there are four seasons outside, there is no cold or heat inside.Outside the eaves, there are mountain ponds.Pine bamboo orchid, vertically arranged in steps, contains welt, and has a fragrant fragrance.In the year of Zhengguang, the Empress Dowager began to build a seven-storey pagoda, which went to the ground for hundreds of feet.Therefore, the inscription on Xing Zicai's inscription says, "You can hear the shock from above, and the Ben Xing is next to you", which is true.The decoration is gorgeous, and it is in Yongning.Gold plate Baoduo, glowing glow table.There are three ponds in the temple, and there are lotus root and water chestnut.Or yellow-armored and purple-scaled, appearing in the algae, or green mallard and white geese, sinking and floating in green water.For pounding and tossing, they all use water skills, and the beauty of Jialan is the most famous.The times were very admirable, and on April 7, all the statues of the capital came to this temple. There were more than a thousand bodies of Cao Videofan in the temple of Shangshu.On the eighth day, he entered the Xuanyang Gate and received flowers from the emperor in front of the Changhe Palace.At that time, the golden flowers reflect the sun, the treasure cover floats clouds, the buildings are like forests, the cigarette smoke is like fog, and the music of Sanskrit music and Dharma disturbs the world.Hundreds of operas take off, where they are compared.Famous monks and virtues form a group of people carrying tin; believers and Buddhist couples hold flowers and become a bush.Chariots and riders fill their throats and multiply.From time to time, Hu Shamen from the Western Regions saw this and sang about the Buddha Kingdom...① -------- ① Zhou Zumo's proofreading and interpretation of Volume III. Zero articles related to Buddhism can be seen everywhere in the classics of the past dynasties. Genres are varied.Here are a few examples. 1.Xie An's "Book of Yu Zhi Dun" Thinking about the king accumulates day by day, and counting time is late.It is a pity that the desire for knowledge is still self-governing.Life is like an ear, and all the things that are romantic and proud are almost exhausted.Feeling sad all day long, feeling melancholy when touching things, but delaying the king's arrival, and talking to each other to eliminate it, one day is worth a thousand years.In this mountainous county, leisure and tranquility can cure diseases. Things are the same, but medicine is different.It is necessary to think about this fate, not to think about it. (Huijiao's "Biography of Eminent Monks", Volume 4 "Biography of Zhi Dun") 2.Bai Juyi's Preface to Tour Dalin Temple Yu and Henan Yuan Jixu, Fan Yang Zhang Yunzhong, Nanyang Zhang Shenzhi, Guangping Song Yu, Anding Liang Bifu, Fan Yang Zhangshi, Donglin Temple Shaman Fayan, Zhiman, Zhongjian, Libian, Dao Shen, Dao Jian, Shen Zhao, Yun Gao, Xici, and Jiran, seven out of ten people, left their love thatched cottage to experience the two forests in the east and west, arrived in Huacheng, rested on the top of the peak, climbed the incense burner peak, and stayed in Dalin Temple.Dalin is far away and inaccessible.There are many clear flowing green stones around the temple, and short pine and thin bamboos.There are only plank houses and wooden utensils in the temple.All the monks are from Haidong.The mountains are high and the land is deep, and the season is extremely late.At that time, Mengxia was like the day of February.The pears and peaches begin to bloom, and the moist grass is still short.The climate of the characters is different from settlements on flat ground.When I first arrived, I suddenly realized that if you don’t create a world.The quatrains of Yincheng's catchphrase say: "In April, the beauty of the world is gone, and the peach blossoms in the mountain temple are beginning to bloom. There is nowhere to look for the return of eternal regret, and I don't know where to turn into it." After looking around the wall of the house, I saw Xiao Lang Zhongcun and Wei Lang Zhonghong Jian , Li Buqueshu three people's names and surnames.Because he sighed with Jixu, he said: "This place is really the first place in Kuanglu. From the post road to the mountain gate, there was no half-day schedule. It has been 20 years since Xiao Wei and Li You, and there is no successor. Huh? The same is true for the temptation of fame and fortune." Shi Yuanhe, April 9th, 12th year, Bai Letian's preface. ("Tang Wencui" Volume 96) 3.Liu Zongyuan's "East Hill of Longxing Temple in Yongzhou" There are two kinds of suitable for swimming, broad as you are, and Ou as you are, that's all.The land is steep and steep, with a melancholy appearance and a long and narrow outline, which is suitable for Kuang.Arriving at Qiuji, burying the mang, forcing a round, it will be in Aoyi.Because of its spaciousness, even if you add Chongtaiyan Pavilion, circle the sun and stars, and overlook the wind and rain, you can't be sick of its openness.Because of its mystery, even though there are lush trees and rocks, the vaults are like caves and valleys, and the lushness is like the foothills of forests, it must not be too deep.Today's so-called Dongqiu is also the most appropriate one. At the beginning, the land outside the niche was abandoned, and the rest were combined to belong to the northern border of the hall.There is no reason for the shape of the depressions and banks.The screen is made of dense bamboo, and the connection is made of curved beams.Plants of osmanthus, juniper, pine, fir, pine, and nan, several to three hundred copies, beautiful flowers, beautiful stones, and longitude and latitude.Leaning into the green tapestry, the shade is luxuriant, and the steps are staggered, and I don't know where to go.The warm wind does not flicker, and the fresh air comes naturally. The water pavilion is in the room, and the music is profound and interesting.However, those who are very serious often regard deepness as a disease.Alas!Longxing is also the best temple in Yongzhi. You can look at the South Pole by climbing the high hall, and you can overlook the Xiangliu River by opening the gate. How can it lose its place?The secluded mound can be rested, and the eerie mound can be seen.The summer heat is gone, under the hill, the great harmony does not move, the top of the hill.Ohuziqiu, who will follow me?I don't have the virtue of summoning the public, and I am afraid of being cut down, so I wrote this book to pray for the future gentleman. (The Complete Works of Liuhe River, Volume 28) 4.A Poem by Ouyang Xiu There are nine people who are famous for their poems in Futu of Guochao, so there is a collection at that time, which is called Nine Monks Poems, but it is no longer published today.When I was young, I heard that people often called one of them Hui Chong; for the other eight, I forgot their names.Yu also briefly remembered his poems. There is a saying, "The horse came down to the ground, and the cloud was carved on the plate after the war." It also said, "Outside the Guiling in spring, people are in the west of Haimen." There are many good sentences like this.Its collection is dead, and many people today don’t know that there are so-called Nine Monks, which is lamentable!At that time, there was a Jinshi Xu Dong, who was good at rhetoric, and a handsome scholar. Because he met various poets and monks, he wrote a piece of paper separately, saying: "You must not violate this word." Its characters are mountain, water, wind, cloud, Bamboo, stone, flowers, grass, snow, frost, stars, moon, poultry, birds, etc., so all the monks all wrote.Dong, it was salty for three years as a Jinshi, when the unknown son laughed and said, "Zhang Kang is wrapped up in horses, and Xu Dong is pretending to be his wife". ("Six Day Poems") 5.Lu You's "Ba Gao Zen Master Meng Quan Ming" Zen master You Miaoxi wrote a poem "Mengquan Ming" for Master Liang.Go to Yutao morning and pass Dr. Zheng Yugong, and there is a monk sitting there.I was young and energetic, and sat up straight.At that time, it was snowing heavily and it was very cold. Because he asked for wine from Yu Gong, he was drunk after drinking.Yu Gong pointed to the monk and said to Yu: "This is wonderful."Miaoxi then went.In the following years, Yu grew old with sorrows, his ambitions were shattered, he missed the madness of the past, and regretted himself.However, I still hope that once I see it, I will make a ritual and repent, who knows that this old man will abandon the world and get rid of evil!Although, Lianggong Gai I was a bright-eyed man who didn't know what Yu was at that time, and what he is now, so let's try to make the next comment.On the 5th day of the 11th month when Longxing was changed to Yuan Dynasty, Li Ze Yuyin wrote a book by Lu. ("Weinan Collected Works" Volume 26) (2) Thoughts of the text Many Chinese literati believe in Buddhism, or have Buddhist elements in their thoughts, so their literary works often reveal a more or less Buddhist atmosphere. Such articles can be seen everywhere in the classics of the past dynasties.Below are a few examples of different genres. 1.Zhu Sengdu's "Book with Yang Tiaohua" To rule a country by serving the king is not to spread the Dao to benefit all nations; to serve relatives to form a family is not to spread the Dao to benefit the three realms.The hair and skin are not destroyed, which is close to the ears in the vulgar.But my virtue is not as far away, and I can't be bothered, so I am ashamed of it.However, if the accumulation becomes a mountain, it is also hoped that Congwei's works will be written.And being covered with cassocks, vibrating tin sticks, drinking clear streams, and chanting Prajna, although the clothes of princes and princes, the food of eight treasures, the sound of clanging, and the color of Weiye, it is not easy.If the contract can be suspended, it will be in Nihuan at the same time.Moreover, people's hearts are different, and they have different faces. You are not happy with Taoism, just like I am not admiring vulgarity.Young!The long-term parting, the karma of all ages, is now gone.As the years go by, the time is not with me. Those who learn Taoism should take daily loss as their ambition, and those who deal with the world should take time as their mission.Qing years are both virtuous and prosperous, and it is advisable to admire them quickly. Don't lose your prime years by being a Taoist priest. (Huijiao's "Biography of Eminent Monks", Volume 4 "Biography of Zhu Sengdu") 2.Wang Wei's Praise to Buddha Stealing the truth is like a wonderful master, with ten directions but no success; Nirvana to perfection, full of four lives but not concubine.Therefore, the boundless and great illumination does not illuminate the depth of emptiness; all dharmas go together, and there is no place for satisfaction.But if you turn into a Buddha, you have three bodies; if you don't give up ordinary people, you don't have the five aggregates.In fact, with the help of the method of Jinliang, shedding the dusty appearance, starting from the door, and gradually ending in the empty house.Then the empress of King Kong Dao became the Grand Master of the Three Realms, and Yu Haoguang got a lifetime companion.Zuo Sanqi often said that the fifteenth lady of Cui Gong, the prime minister of the imperial censor, had planted many virtues for many kalpas, and gave birth to Bodhi's family with the power of prajna.Containing breastfeeding will cause meat and mutton outside, and winning clothes will repudiate pearls and emeralds.If you teach half a word, you will know the holy words; if you play, you can cut flowers, and it is a Buddhist thing.Often serve the hectare to enter Chaotianque, and go to the heart of Emperor Jian.Although the merit lies in the stranger, I deeply resign to my life; I wish to extend my reward to my beloved daughter, and I will become a monk in secret.The white method is Suxiu, and the purple book will come down.That is to say, on a certain month and day, respect all the Buddhas of the three generations, and the sages of the ten directions, put their heads together, and follow the imperial edict to give birth.The three karmas have been cleared for a long time, and the heart of a Bodhisattva has always been formed; the new double maids are like seeing the top of the Tathagata.The Qiyu Fang Jie, the tree god offers priceless clothes; the fragrant rice is consumed, and the heavenly king holds the bowl of many treasures.But the lady gave up all the treasures and spread the incense of the precepts; in the dust, she saw billions of Buddhalands; like offering pearls, she has six supernatural powers.Vow to save people and set up the merits of fasting, and enshrine the emperor's holy life without bounds.Remember the toon tree as the year, and the earth character is boundless; the lotus is the boundary, and it is solemn.Chang Shigong went out to be a general of the law, and went to worship the ministers of Taiwan. He was among the hundreds of officials and surpassed ten places.With the wisdom of Manjusri, the lady is originally the king of Dharma; in the heart of Samantabhadra, she grows up to be the mother of Buddha.Lords, ladies, etc., live in the commandment of filial piety, use virtue as a place of worship, and use the kindness of all living beings to be the same as the idea of ​​a son.I also wish to share the Dharma Realm and all sentient beings, to share this cause of victory, and to achieve the holy fruit together. (The Complete Works of Wang Mojie, Volume 20) 3.Su Shi's "The Record of Anguo Temple in Huangzhou" In December of the second year of Yuanfeng, Yu was offended by Wu Xingshou, and he couldn't bear to punish him. He thought that the deputy envoy of the Huangzhou regiment had made him think about his mistakes and start a new life.From February to Huang next year, the dormitory is roughly determined, with a little food and clothing, but the door is closed but the sweeping is done to recruit souls.Retire and miss, seek a way to renew.On the other hand, all intentions and actions have never been fair, and they are not the only ones who offend today.If you want to innovate the first, you are afraid of losing the second. If you touch the analogy and seek it, there are those who cannot regret it.So he sighed and said: "The way is not enough to control the spirit, and the nature is not enough to win the practice. If you don't dig out the roots, you will work on the end. Although you have changed it now, you will have to do it again later. I want to be sincere to the Buddha and monks, and I want to wash it off." The Jingshe in the south of the city, called Anguo Temple, has lush forests and bamboos, and ponds and pavilions.If you go there for a day or two, burn incense and sit in silence, and deeply reflect on yourself, you will forget everything and yourself, and your body and mind will be empty.One thought is quiet, the pollution is free, the outside and the inside are calm, there is no beauty attached to it, and it is a pleasure to steal.Those who go once and return at night will be here for five years.The monk in the temple is called Jilian. For the first seven years as a monk, he was given clothes, and for another seven years, he should be given a title.His disciples and their elders took the lead to stay with them, and said with a smile: "If you are content, you will not be humiliated, and if you know it, you will not be perilous." He thanked him and left.Yu is ashamed of him.In seven years, Yu Jiang will have a trip to visit you, and he said repeatedly: "There is no record in the temple, but there are stones, please remember it."The temple was established in the second year of Baoda in the puppet Tang Dynasty. It was first named Huguo, and it was given its current name in the eighth year of Jiayou.Tangyuzhai Pavilion, even the new ones, is solemn, beautiful, deep and stable, pleasant and pleasant, and those who come to it forget to return.In the first month of the year, thousands of men and women gather in the court, eating and having fun; and worshiping the god of plague is also an old custom in Jianghuai.四月六日，汝州团练副使员外置眉山苏轼记。 （《苏东坡集》卷三十三） 4.袁宏道《书念公碑文后》 余辛丑夏，舟中为念公述此，小修代书于册。彼时龙湖老人犹在通州，谈大乘者海内相望。自余山居七载，再游南北，一时学道之士俱落蹊径。至白下，晤焦先生，使人复见汉官威仪。有来者询，余曰：“焦先生，洪钟也，试往叩之。”及余归柳浪，而念公适至，老成典型，居然在目。盖余之耳不闻至论，余之舌噤而不得吐久矣，抚今思昔，用与之俱。夫使海内人士无志大乘则已，若也生死情切，则幸及此二老尚在，痛求针札。余非阿私所好者，盖余参学二十年而始信此二老，及自读不至误人。若但欲持戒学语，则无事此老锤凿矣。（《袁中郎随笔》） 5.钱谦益《题介立诗》 昔人云，僧诗忌蔬笋气。余谓惟不脱蔬笋气，乃为本色。惟清惟寒，亦玄亦淡，如佛言食蜜，中边皆甜，此其蔬笋气，天然禅悦之味也。旦公诗托寄孤高，属意清切，庶几道人本色，不失蔬笋风味。余读而深叹之。唐僧之诗，各有原本。赞宁称抒山之诗，谓文人结习深重，故以诗句率劝，今入佛智，此昼诗之本领也。旦公从文字因缘深入佛智，作诗如华严楼阁，弹指皆启，岂以一章半偈为能事乎！他日以今之旦配古之昼，何为不可？峨嵋老衲彻修题。（《牧斋有学集补》） 以上引来作例的几篇是明显地表现佛教思想的。中国正统文学中的文，有些以玄谈、山林、隐逸为内容，也是佛教思想影响下的作品，因为崇尚玄谈、山林、隐逸是魏晋之际释、道思想融合的结果。这类文章以南北朝时期为最多，下面举几篇为例。 1.王羲之帖一则 计与足下别，二十六年于今，虽时书问，不解阔怀。 省足下先后二书，但增叹慨。顷积雪凝寒，五十年中所无。想顷如常，冀来夏秋间，或复得足下问耳。比者悠悠，如何可言！吾服食久，犹为劣劣，大都比之年时，为复可耳。足下保爱为上。临书但有惆怅。 ("Fashu Yaolu") 2.three 王右军与谢太傅共登冶城。谢悠然远想，有高世之志。王谓谢曰：“夏禹勤王，手足胼胝；文王旰食，日不暇给。今四郊多垒，宜人人自效，而虚谈废务，浮文妨要，恐非当今所宜。”谢答曰：“秦任商鞅，二世而亡，岂清言致患邪？”（《言语第二》） 孙绰赋遂初，筑室畎川，自言见止足之分。斋前种一株松，恒自手壅治之。高世远时亦邻居，语孙曰：“松树子非不楚楚可怜，但永无栋梁用耳。”孙曰：“枫柳虽合抱，亦何所施！”（《言语第二》） 王子猷居山阴，夜大雪，眠觉，开室，命酌酒，四望皎然。因起彷徨，咏左思《招隐》诗。忽忆戴安道。时戴在剡，即便夜乘小船就之。经宿方至，造门不前而返。 人问其故，王曰：“吾本乘兴而行，兴尽而返，何必见戴。”（《任诞第二十三》） 3.陶弘景《答谢中书书》 山川之美，古来共谈。高峰入云，清流见底。两岸石壁，五色交辉；青林翠竹，四时俱备。晓雾将歇，猿鸟乱鸣；夕日欲颓，沉鳞竞跃。实是欲界之仙都，自康乐以来，未复有能与此奇者。（《陶隐居集》） 三、诗文评 隋唐以来，禅学盛兴，中国有不少文人喜欢引用禅理来谈论文学，并且提出所谓韵味说、妙悟说、神韵说等等。这种风气一直延续了许多朝代，使中国的文学批评和文学作品受到很大的影响。下面扼要地介绍一下这方面的情形。 学佛，目的在于求解脱，度一切苦厄（这自然是幻想）。 能不能解脱，关键在于能不能彻悟。晋宋之际，佛教大师们对悟有“渐”“顿”两种看法。宣扬顿悟说的是当时的名僧竺道生，慧皎《高僧传》说： 生既潜思日久，彻悟言外，乃喟然叹曰：“夫象以尽意，得意则象忘；言以诠理，入理则言息。自经典东流，译人重阻，多守滞文，鲜见圆义。若忘筌取鱼，始可与言道矣。”于是校阅真俗，研思因果，乃言善不受报，顿悟成佛。① -------- ①卷七《竺道生传》。 这在佛教史上是一件大事，因为在当时有破旧立新之功。汤用彤说： 生公在佛学上之地位，盖与王辅嗣在玄学上之地位，颇有相似。……竺道生盖亦深会于般若之实相义，而彻悟言外。于是乃不恤守文之非难，扫除情见之封执。其所持珍怪之辞，忘筌取鱼，灭尽戏论。其于肃清佛徒依语滞文之纷纭，与王弼之菲薄象数家言，盖相同也。①比竺道生的时代稍后，到南朝宋末年，被推为禅宗初祖的菩提达磨来华，讲《楞伽经》，传禅法，也主张“不随于言教”②。 -------- ①《汉魏两晋南北朝佛教史》第十六章。 ②《楞伽师资记》。 菩提达磨的禅法一传再传，吸收竺道生的理论，融会贯通，发扬光大，到六祖慧能之后，成为在中国势力最大的佛教宗派——主张不立文字、直指本心、顿悟成佛的禅宗。 这种超乎象外、直指本心的玄理对教外的文人也有很大的吸引力，如谢灵运就曾著《辩宗论》，引用竺道生的理论，阐明所谓折中孔、释的顿悟说。到唐朝，禅宗的势力越来越大，禅理的影响越来越深，有不少文人的生活和作品中带有或多或少的禅味（例如王维和孟浩然）。还有些文人引用禅理来讲文学批评，其中最著名的是晚唐的司空图。他在《与李生论诗书》里说： 文之难而诗尤难。古今之喻多矣，愚以为辨于味而后可以言诗也。江岭之南，凡足资于适口者，若醯，非不酸也，止于酸而已；若鹾，非不咸也，止于咸而已。中华之人所以充饥而遽辍者，知其咸酸之外，醇美者有所乏耳。彼江岭之人，习之而不辨也宜哉。诗贯六义，则讽谕、抑扬、渟滀、渊雅，皆在其中矣。然直致所得，以格自奇。前辈诸集，亦不专工于此，矧其下者耶！王右丞、韦苏州，澄淡精致，格在其中，岂妨于道学哉？贾阆仙诚有警句，然视其全篇，意思殊馁，大抵附于蹇涩，方可致才，亦为体之不备也。Alas!近而不浮，远而不尽，然后可以言韵外之致耳。 ……足下之诗，时辈固有难色，倘复以全美为上，即知味外之旨矣。 ① -------- ①郭绍虞《诗品集解》校本。 他又在《与极浦谈诗书》里说： 戴容州云：“诗家之景，如蓝田日暖，良玉生烟，可望而不可置于眉睫之前也。”象外之象，景外之景，岂容易可谈哉？① -------- ①郭绍虞《诗品集解》校本。 这里提出的“韵外之致”和“味外之旨”以及“象外之象，景外之景”，同禅理的“超乎象外，不落言诠”正是相类的东西。 司空图的名著是《诗品》。这部书把诗的风格分为“雄浑”“冲淡”“纤秾”“沉著”等二十四种，每种用一些美丽形象的四言诗句加以解说。这诗句中有不少也是富于禅味的。For example: 雄浑——超以象外，得其环中。 冲淡——遇之匪深，即之愈希。脱有形似，握手已违。 纤秾——乘之愈往，识之愈真。 沉着——所思不远，若为平生。 高古——虚伫神素，脱然畦封。 洗炼——流水今日，明月前身。 自然——俯拾即是，不取诸邻。俱道适往，著手成春。 含蓄——不着一字，尽得风流。 精神——妙造自然，伊谁与裁。 缜密——是有真迹，如不可知。 委曲——似往已回，如幽匪藏。 实境——遇之自天，泠然希音。 形容——俱似大道，妙契同尘。 超诣——远引若至，临之已非。 飘逸——如不可执，如将有闻。 “超以象外，得其环中”，“不著一字，尽得风流”，这显然是用禅境来说明诗境，因为作诗不能“不著一字”，也就难于“超以象外”了。 在有些文人看来，司空图设想的富于禅味的诗境，同白居易等人写的反映社会现实的诗相比，显得超逸美妙，因而对于后来的诗论发生了很大的影响。到宋朝，禅宗的声势越来越大，用禅理来写诗、论诗就成为风气。例如苏轼在《送参寥师》里写道： 上人学苦空，百念已灰冷。……欲令诗语妙，无厌空且静。静故了群动，空故纳万境。阅世走人间，观身卧云岭。咸酸杂众好，中