Chapter 5 Chapter 04 (2) Buddhism in China

4.5.1 Three Treatises According to Buddhist teachings, after the Buddha passed away, there were differences in the aspects of emptiness and existence: first, the Hinayana accomplished the truth of emptiness, and the total abandonment said there is;The three treatises are "Zhonglun", "Hundred Treatises" and "Twelve Gate Treatises".Since Kumarajiva, the Middle Kingdom has preached the principles of the Three Theories and created the Three Theories. The masters of Sanlunzong who inherited Luoshi include Daosheng, Sengzhao, Tanying, Tanji, Senglang, Sengquan, Falang, Jizang, Huiyuan (not Eastern Jin Huiyuan), Huiyin and so on.Among them, Ji Zang (from the Sui Dynasty to the early Tang Dynasty) made the greatest contribution and can be regarded as the representative figure of Sanlun School.He wrote many books such as "Mahayana Xuanlun" and "Sanlun Xuanyi". Because he once preached Buddhism in Jiaxiang Temple in Kuaiji, he is known as Master Jiaxiang.

It is quite difficult to introduce the principles of Sanlunzong. The reason, strictly speaking, is not too deep, but too vague.For example, their "eight inconsequences" (the middle way that negates the eight kinds of peripheral views and then achieve perfection) are: neither birth nor death, neither constant nor continuous, neither one nor different, neither coming nor coming out.The first two sentences are about time, and the last two are about space, which means that only by breaking through all kinds of time and space attachments can we know the truth.However, in terms of birth and death, for example, imagine that Zhang San is still alive, it is wrong to say that he is dead, and it is also wrong. Whatever the truth, we can only look outside the law of excluded middle of logic.The spirit of Sanlunzong is to destroy everything, and only when everything is destroyed can one realize that all dharmas are empty.But being attached to emptiness is a side view, and there is something to gain; nothing to gain is the middle way.

The reason is elusive, but the purpose is clear. I think that we must know it in this way, so that we can change many desirable things that are visible to the naked eye, and eliminate all kinds of suffering caused by greed.Conceived intentions are understandable, but how effective is it to break the reality if you think hard like this?Perhaps because of this, only in the early years of the Tang Dynasty, this sect gradually declined. 4.5.2 Fa Xiangzong Faxiangzong is a Mahayana sect founded by Master Xuanzang in the early Tang Dynasty.Because Xuanzang lives in the Da Ci'en Temple in Chang'an, it is also called the Ci'en School; and because the focus of the teachings is that all dharmas are only consciousness, it is also called the Zhi'en School.Xuanzang is a Buddhist scholar with knowledge of all sects. However, when he went to India to seek the Dharma, he mainly learned Consciousness-only from the sage Master Jie of Nalanda Temple.The classics believed by Faxiangzong are mainly theory, and there is a theory of ten branches: one is "Yogi Master's Land Theory"; On "etc.Later, there was the newly compiled "Cheng Wei Consciousness Theory", which is also an important classic.

There are many people who have learned from Xuanzang. The famous masters of Consciousness-only Studies in the past dynasties include Yuji, Yuance (from Xinluo), Puguang, Huizhao, Zhizhou, Ruli, Daoyin and so on. It is more difficult to introduce the principles of Fa Xiangzong, because it is the most cumbersome in terms of the identification and analysis of names and forms.The central idea is that all dharmas are only consciousness.There are many kinds of consciousness: eyes, ears, nose, tongue, and body (touch) are the first five consciousnesses; the first five consciousnesses are messy sensations, which can only become knowledge after being sorted out by the sixth consciousness (consciousness); Consciousness is still fluid and indeterminate, behind it there is the seventh consciousness, mana consciousness, which is the permanent self, and the sixth consciousness must act according to it; behind the seventh consciousness is the eighth consciousness, alaya consciousness, which is the former Several types of consciousness are the basis for their activities.In the eighth consciousness, there is the seed of realizing everything, and all dharmas are born from it, so all dharmas have no real nature, and only those that can produce everything have real nature.The nature of the seeds that can manifest everything is different: the dirty ones are the seeds with outflows (afflictions), which are the cause of all worldly dharmas; the clean ones are the seeds without outflows, which are the cause of all supramundane dharmas.In addition to the Eight Consciousnesses, there are also theories such as the Three Seasons and the Five Natures, which are farther away from common sense and have to be omitted.

Master Xuanzang also brought Yin Ming from India, and his disciple Kui Ji and others also studied deeply in this area.Because Ming discusses mainly logic knowledge, the academic value is relatively high. Compared with other sects, Faxiangzong is particularly pedantic, and always devotes itself to the identification and analysis of names and appearances.Unfortunately, it is often difficult to balance principles and practices; Buddhism should always focus on practice (seeking liberation), and the study of principles is only a supplementary means.In this way, it is easy to use all one's strength to overwhelm the theory, and this theory is too cumbersome, so that it is difficult to give up. Therefore, after the middle Tang Dynasty, with the prosperity of Zen Buddhism without writing, it gradually declined.

4.5.3 Vinaya Observing the precepts is something that all the four groups (bhikshus, bhikkhunis, upasakas, and upasikas) should pay attention to. Logically speaking, the precepts will not become an independent school.However, it became independent because of: first, the system of preaching precepts was not popular in the early years; second, there are many precepts, and there are reasons for disagreement; third, just like other names, matters about precepts can also be drilled deeply. It is unavoidable that people have different opinions, and different opinions can easily form sects.During the Southern and Northern Dynasties, there were four kinds of Vinaya classics translated: "Ten Chanting Law", "Four Parts Law", "Maha Sangye Law", "Five Parts Law".The most popular one is the "Four-Part Law" (Hinayana). Before the Tang Dynasty, there were Fa Cong, Huiguang, Dao Yun, Dao Hong, Zhishou, etc., all of whom studied and promoted the "Four-Part Law".In the early Tang Dynasty, Daoxuan was a disciple of Zhishou.He is knowledgeable and has many works, such as "Da Tang Nei Dian Lu", "Continued Biography of Eminent Monks", "Guang Hongming Collection", etc., all of which are important Buddhist classics.He also studied the Vinaya Department vigorously, using the teachings of Mahayana to explain the "Four-Part Vinaya", and wrote many works. Some cited three types, which are called the Three Great Books, and some cited five types, called the Five Great Books.He has made great contributions to law studies and has many disciples, so he is recognized as a master who promotes law studies.Daoxuan lived in Baiquan, Chongwen and other temples in Zhongnan Mountain, so his school of law is called Nanshan School.At about the same time, there was another Fali, who lived in Sunlight Temple in Xiangzhou, who also promoted the "Four Parts Law".Later, there was Huai Su (not the famous cursive script master Huai Su in the middle Tang Dynasty), who lived in the East Pagoda Courtyard of West Taiyuan Temple. He also promoted the "Four Parts Law".The three sects of law studies were very controversial until the mid-Tang Dynasty.After the mid-Tang Dynasty, the two sects of Xiangbu and Dongta gradually declined, and it is usually said that Luzong exclusively guides Shanzong.From Nanshan Zongdaoxuan down, there have been lawyers who promoted the "Four Parts Law", such as Zhou Xiu, Daoheng, Xuanchang, Yuanbiao, Yunkan, Yuanzhao, Ruxin, Duti, Fuju, etc.

Precepts are important, such as killing, stealing, adultery, lying, and drinking are precepts. The only requirements are not to kill, not steal, not to commit adultery, not to lie (talk), not to (drink) alcohol. easy.I had no choice but to chase after my heart.According to the teachings of Buddhism, precepts have been analyzed into four types: one is precepts, which are provisions formulated by the Buddha; The third is precepts, which are behaviors performed in accordance with precepts; the fourth is precepts, which can be used as a normative appearance in line with precepts.Among the four, the second type of precepts can make a big fuss.The differences among the three schools of jurisprudence mainly come from disputes in this aspect.With the body of precepts, it is natural to pursue the nature of the body of precepts (equivalent to asking about one’s origin): Nanshan School says it is the seed of Alaya Consciousness, which belongs to the mind method (you can understand it as wrong); Comprehension is manifested externally); Xiangbu Zong said it belongs to non-color and non-heart.The sayings are different, and they can't be proved by facts anyway, so we don't have to find out which is right and which is wrong.One of the major events taught by Luzong is that during the Kaiyuan and Tianbao years of the Tang Dynasty, a Jianzhen was published to promote law studies in Daming Temple in Yangzhou. At the invitation of Japanese monks Rongrui and Puzhao, he traveled east to Japan and became the founder of Japanese Vinaya.

Compared with the sects of Sanlun and Dharma, the Vinaya Sect does not have a deep understanding of the teachings. This is because the promotion of the precepts cannot be written in words, and it is necessary to sit down to speak and stand up to act.And action is the only touchstone for true belief and false belief.From this point of view, Vinaya Sect may be the most important or fundamental among all the sects, because without it, or in other words, its purpose cannot be unimpeded, and Buddhism, together with the various sects, would have nothing but substance. 4.5.4 Pure Land Buddhism Pure Land Buddhism, like Zen Buddhism, pays special attention to the lineage system.Starting from the Song Dynasty, there are six patriarchs who say that they are (Lushan Mountain in the Eastern Jin Dynasty) Huiyuan, Shandao, Fazhao, Shaokang, Shengchang, and Zongzi.There are seven patriarchs who say that they are Huiyuan, Shandao, Chengyuan, Fazhao, Shaokang, Yanshou, and Shengchang.The Seventh Patriarch was added to Hong to become the Eighth Patriarch; Chih-wook was added to become the Ninth Patriarch; and so on.In fact, practicing the Pure Land Dharma-door did not start with Huiyuan.Before him, Youzhu Fakuang had already lectured on the Pure Land.But vigorous promotion began with Huiyuan, who united some famous Buddhist believers Liu Yimin, Zhou Xuzhi, Zong Bing, etc. to form the White Lotus Society, and agreed to recite the Buddha together, hoping to be reborn in the Western Pure Land (hence the Pure Land Sect is also called the Lotus Sect).After Huiyuan, the masters who promoted the Pure Land Dharma included Tanluan in the late Northern Dynasty, Daochuo, Shandao, Jiacai, Huiri, Chengyuan, and Fazhao in the Tang Dynasty.After the Tang Dynasty, there were Yanshou, Lingzhao, Huixun, Mingben, Weize, Pudu, etc.The teachings of Pure Land Buddhism are based on the Three Classics and One Theory.The three classics are "The Sutra of Infinite Life", "Sutra of Viewing the Buddha of Infinite Life" and "Amitabha Sutra";The method of practice is to recite the name of Buddha, and the purpose is to be reborn in the Pure Land.In theory, or in terms of historical tradition, there are three kinds of Buddha-recitation: one is to call the Buddha by name (mainly by speaking), the other is to contemplate the Buddha (such as closing your eyes and imagining the beauty and solemnity of the Buddha statue), and the third is to recite the Buddha in reality (such as to contemplate the emptiness of doctrine).The Buddhist chanting of the Pure Land School later referred to only one kind of naming. The reason is probably that it is empty and easy to grasp in today's terms.The Pure Land is in the West, presumably because Buddhism came from the West.But in theory, all sentient beings have Buddha nature, and the Pure Land may not be limited to the West.There is indeed a theory of the Eastern Pure Land (named Jingliuli), which is controlled by the pharmacist Liuliguang Tathagata.There is also the theory of the pure land in the sky (Tushita Heaven), which is controlled by Maitreya Bodhisattva.Probably because Sakyamuni was born in the west, the east and the heavens are not very attractive. Those who chant Buddha and pray for rebirth are all in the pure land of the west, which is called the Land of Ultimate Bliss.

Pure Land theory does not seem to be deep.One of them is the abacus type, the so-called two ways of difficult and easy.Difficult practice means that in the world of five turbidities (kalpa turbidity, affliction turbidity, etc., which means getting worse every time), one wants to obtain the holy fruit by cutting off delusion and proving the truth. This is the door of the holy way; .How can Yixing get what he wants?It is said that there are two kinds of power that can be guaranteed: one belongs to the inside, which is the effort to recite the Buddha's name; the other belongs to the outside, which is the wish of Amitabha Buddha.External forces are powerful, but they are beyond one's control, so the most reliable method is to recite the Buddha's name more often. It is said that believers and disciples who have achieved great achievements recite the Buddha's name (Amitabha) tens of thousands of times every day.

Pure Land Buddhism was also introduced to Japan.In the twelfth century, the Japanese monk Genkong, based on the "Contemplation of the Infinite Life Buddha Sutra" written by Shandao Shanduo of the Tang Dynasty, preached the Pure Land method and created the Pure Land sect in Japan. Compared with the sects of Sanlun and Dharma, which are more distinguished and analyzed, the Pure Land School has great advantages, which are: 1. It requires little effort and has great results.The so-called effort is not much, it is just to recite "Namo Amitabha Buddha", there is no need to distinguish between emptiness and existence.The so-called great effect means that the Paradise of Ultimate Bliss is more specific and lovely than the real truth.Second, rebirth is generally understood as the end of the life span. In this way, although it is not easy to prove that it is true (that is, it has been reborn in the Land of Ultimate Bliss), it is equally difficult to prove that it is false (that is, it has not been reborn in the Land of Ultimate Bliss).Taoism is not successful, what they seek is not rebirth, but longevity (immortals are a form of longevity), this is impossible to provide positive evidence, but negative evidence is everywhere, and the convincing power is minimal.

4.5.5 Esoteric Buddhism Going a step further than Pure Land Buddhism, it is the teaching of Tantric Buddhism that one can become a Buddha "instantly" without having to think hard about righteousness and reason.Legend has it that Nagarjuna of India met Samantabhadra Bodhisattva in the iron tower of South Tianzhu, listened to lectures on the "Diamond Sutra", and obtained the "Diamond Sutra". It can be seen that it has a mysterious atmosphere from the beginning.During the Tang Xuanzong period, the Indian monk Shan Wuwei came to China to teach Esoteric Buddhism, gained the belief of Xuanzong and many royal families, and was revered as a national teacher.His disciples include Xingxing, Zhiyan, Yilin and so on.Soon thereafter, the Indian monk King Kong Zhi also came to China to teach Esoteric Buddhism, and was honored as a national teacher. His disciple Bukong is a native of Shizi Country (Sri Lanka). He learned from Vajra Wisdom and came to China together, and then went to Shizi Country to study. Gao Jue, the duke of the state, received the honorary title of Sikong after his death.His disciples include Hanguang, Huilang, Huichao, Huiguo and so on.In short, in the interior, from Xuanzong to the end of Tang Dynasty was the prosperous period of Tantrism. Tantric practice involves various unusual rituals, such as empowerment (water poured down the head) and the like, as well as chanting mantras.A mantra is a meaningless or mysterious sound that cannot be explained.Because it contains wonderful ideas, it is regarded as the mantra of the Buddha (Dari Tathagata), and therefore Tantric Buddhism is also known as the Shingon sect.Rituals and incantations are combined into spells. It is said that the small ones can cure diseases and expel ghosts, the big ones can pray for rain and bless the victory of the war, and more importantly, make the believer become a Buddha immediately.You don't need to confuse the evidence and you can easily get what you want, so its nature is close to witchcraft. In terms of doctrine, there are two kinds of Dharma-doors practiced by Tantric Buddhism: one is the Dharma-door of the Embryo-Tibetan Realm taught by Shan Wuwei, which holds that all living beings have the principle of Embryo-Tibet, and they can become Buddhas based on this principle.The other is the Vajra Realm Dharma Gate taught by Vajra Wisdom, which holds that the wisdom and virtue of Dainichi Tathagata is as firm as Vajra, which can break all troubles, so one can become a Buddha according to this wisdom and virtue. After the Tang Dynasty, Tantra gradually declined in the interior; in Tibet, after Tsongkhapa, it became more and more powerful until now. During the Zhenyuan period of the Tang Dynasty, the Japanese monk Kukai came to China and learned from Huiguo. After returning to China, he promoted Esoteric Buddhism and created the Shingon sect in Japan. Emphasizing the nature of secret sects, other sects are called extrinsic teachings.Although Buddhism was introduced into China, it brought many mystical sayings, but parallel with it and having considerable influence is the analysis of reason.The cultural tradition of Middle-earth emphasizes on objects and extension of knowledge, that is, it likes plain and obvious, and is not used to secrets.Probably because of this, at least the scholar-bureaucrat class always regards Tantra as heresy. 4.5.6 Tiantai sect The five sects mentioned above are all teachings copied from the West. Although small changes are inevitable after development, the canon has not forgotten the ancestors.The Tiantai sect is different, but uses the original materials to reorganize, thus becoming a sect that is authentic to the earth.The principle of another organization is to reconcile, and to make a fuss about matching the number with the name.There are nine patriarchs in the inheritance system, which are Nagarjuna (Western Earth, below Middle Earth), Huiwen, Huisi, Zhike (Wise Master), Empowerment (Master Zhang An), Zhiwei, Huiwei, Xuanlang, Zhanran ( Master Jingxi).Some add Daoxuan or Xingman to become the Ten Patriarchs.Huiwen was an old man in the Northern Dynasties. He and his disciple Huisi both emphasized the Zen method popular in the north and the Yixue popular in the south in promoting Buddhism.Huisi's disciple Zhiqi inherited Huisi's thought and developed it deeply and broadly, establishing a complete system of teachings.Because he used to live in Tiantai Mountain, three important works of his are called Tiantai Three Big Books, and five minor ones are called Tiantai Five Small Books.He taught many disciples and had great influence, so he became the founder of Tiantai Sect.His theory, as later Zhanran said in "Zhiguan Yilu": "Take "Fahua" as the purpose, "Zhilun" as the guide, "Great Sutra" and "Nirvana" as the support, and "Great Law" as the guide. "Pin" and "Prajna" are the methods of observation, citing various scriptures to increase confidence, and citing various theories to help success." Obviously, they want to reconcile various schools and draw on their strengths.In other words, it is the dual cultivation of concentration and wisdom, which can be achieved simultaneously.After Zhike, the most important contributions to the teachings are empowerment and enlightenment.Tiantai sect was passed down from Zhanran to the early Northern Song Dynasty, because of disputes over the authenticity of the broad version of "Jin Guangming Xuanyi" written by Zhijia, it split into two schools, the Shan family of the Zhili family and the Shanwai sect of the Wen En family.Later, the Shanwai School declined, and the Shanjia School became orthodox, and there were successors in all dynasties after the Song Dynasty. Tiantai sect's teachings are complicated and mysterious.The characteristic is the circle, that is, to achieve harmony in a way that accommodates everything.It is often said that "the three truths of harmony" and "three thousand thoughts in one thought".The Three Noble Truths are Emptiness Truth (all things are born of cause and condition, not real, so they are empty), False Truth (although all things are not real but have illusions, so they are false) and Middle Way Truth (empty and false do not need to be fabricated).In this way, it can be seen that everything is emptiness, falsehood, and middle; it can also be seen that emptiness, falsehood, and middle are interdependent, although they are divided, they are the same, so they are harmonious.The number of three thousand in one thought is large, and there will naturally be more tricks.Let me first talk about the so-called ten dharma realms, which are heaven, humans, asuras, hells, hungry ghosts, animals (the above are the six mortals), voice hearers, predestined enlightened beings, bodhisattvas, and Buddhas (the above are the four saints), all of which can be controlled by one mind.The ten dharma realms can be transferred to each other, for example, people can be transformed into heaven, asura, hell, etc. In this way, the ten dharma realms can become the hundred dharma realms (there are different opinions).There are also the so-called three worlds: the world of five aggregates, the world of sentient beings, and the world of objects.The ten dharma realms multiplied by the three worlds are thirty worlds.A hundred dharma realms multiplied by thirty worlds are three thousand worlds.These are all products of one thought of the mind, so one thought can control three thousand. In addition to harmonizing the Three Noble Truths and three thousand thoughts in one thought, there are also many cumbersome sayings, such as the five seasons and eight teachings, the invariance of the three dharmas, and the nature of good and evil, which will be omitted. The Tiantai sect accepted the tradition of emphasizing meditation in the north, and also talked more about practice, that is, the power of concentration, which they call Zhiguan (that is, wisdom arises from concentration).There are also many specialties in the practice of meditation and meditation. For example, there are twenty-five kinds of preparatory work before the meditation, including five conditions, five desires, discarding five obstacles, adjusting five things, and practicing five methods; There are ten kinds of real Bodhicitta, which are called Ten Vehicles Viewing Method.There are many ways to divide the view, for example, the second view is the antithesis view and the correct view; the third view is the view from false to emptiness, from emptiness to false view, and the first truth of the middle way; the five views are true view, pure view, Broad wisdom view, pessimism and compassion view; etc. The Tiantai sect was also spread to Japan. During the Zhenyuan period of the Tang Dynasty, the Japanese monk Saisumi brought his disciple Yoshinori to Tiantai Mountain, learned from Daosui and Xingman, and founded it after returning to China. The Tiantai sect's teachings and practice methods are integrated with each other. In their own words, they are round but not biased, so they are more suitable for the taste of most people, and thus they have achieved more prosperous good results. 4.5.7 Huayan School Huayan Sect is a sect formed by carrying forward the "Huayan Sutra".Like Tiantai Sect, Huayan Sect is also a sect with complicated and mysterious teachings, which are authentic and localized.Inheritance system, generally speaking, there are five ancestors: Du Shun, Zhiyan, Fazang (Master Xianshou), Chengguan, and Zongmi (Master Guifeng).Du Shun was born in the Sui and Tang Dynasties, and his legal name was Fashun. Because his common surname was Du, he was called Du Shun.He practiced meditation and taught the Huayan Sutra.Zhiyan became a monk from Dushun when he was young, and learned Huayan from Zhizheng.Fazang, a virtuous head, is a disciple of Zhiyan. He was admired by Empress Wu when he was young. He first lectured on the "Huayan Sutra" in various temples, and then taught the teachings of Liuxiang and Shixuan for Empress Wu in the palace. Referring to the golden lion on the temple as a metaphor, this became the famous "Huayan Golden Lion Badge".Fazang has many works, more than 40 volumes in total (more than 20 volumes are extant), and he has made the greatest contribution to the promotion of Huayan teachings, and he is regarded as the founder of Huayan School.He has many disciples, among which Huiyuan is the most famous.Afterwards, Huiyuan's disciple Fa Mian passed on his disciple Cheng Guan, and Cheng Guan's disciple Zong Mi wrote many books, which can be regarded as the Dragon Elephant of Huayan Sect.After Zong Mi's death, the Falun Gong in Huichang came immediately. It was not until the early Northern Song Dynasty that Zizheng, Jingyuan and others promoted Huayan and revived Huayanzong. From then until the Ming and Qing Dynasties, there have been monks and lay Buddhists teaching Huayan in all dynasties, such as Mingyuan, Yuexia, Li Zhi, Yang Wenhui, etc. are the more famous ones. In terms of doctrine, Huayan School preaches the dependent origin of the dharma world, and there is no hindrance to the director.meaning is: All things are born of causes and conditions, and all causes and conditions are interdependent, so there is no hindrance to harmony; no hindrance is interlinked, and there is no hindrance to reason, so the truth is inseparable from all dharmas.In order to illustrate this mysterious doctrine of the origin of the Dharma Realm, they also created the Four Dharma Realms (things in the Dharma Realm, Li Dharma Realm, directors without hindering the Dharma Realm, everything without hindering the Dharma Realm), six phases (general phase, different phase, same phase, different phase, and forming phase) , bad appearance), ten Xuanmen (simultaneously have the corresponding gate, the gate of the realm of Indra's net, the gate of all secrets, concealment, and manifestation, the gate of fine and subtle compatibility, the gate of different methods separated by ten generations, the gate of pure and miscellaneous virtues, one gate It is more compatible with different doors, all dharmas are the door of self-existence, the door of only one's mind turns to be good, and the door of entrusting things to show the law and the door of solution) and so on.This all comes from meditation, and it becomes a free-wheeling queue of concepts far from common sense. It is difficult to figure out its exact meaning, so I have to ignore it. In terms of practice, Huayan Sect has three views (the view of vacuum, the view of the unobstructed, and the view of the surrounding), the order of action (ten beliefs, ten dwellings, ten lines, etc.), harmony and harmony, etc., compared with Tiantai Sect's stop The audience has a metaphysical meaning. During the Tang Dynasty, the Huayan sect was introduced to Korea by the Silla monk Uishang (a disciple of Jiyan), and the Chinese monk Dosuan and the Silla monk Shenxiang (a disciple of Fazang) were introduced to Japan. Compared with the straight-forwardness of Pure Land Sect, Huayan Sect is at the tip of its horns. But people's hearts are different, and they are different. Some people (including those who are monks and lay people) have read a lot, but they just like the horny words of Prajna. Therefore, Huayan Sect can survive for many dynasties.As for the general people who are not obsessed with words, they don't manage to be perfect, but they would rather steal away to chant Namo Amitabha Buddha. 4.6 Impact According to common sense, or according to the science of common sense, causality is eternal: there must be a cause before the effect, and there must be an effect after the cause.The same is true for Buddhism. When it was introduced into China, it can be regarded as the cause, and the cause cannot but produce the effect.This chapter introduces Buddhism and the development and changes of each sect, which can be regarded as the fruit of introduction.This is really to teach "inside".It can also overflow and bear fruit "outside" the teaching.This effect may be many, but it is not as obvious as inside, so it is difficult to say.Another reason for the difficulty is that it is not easy to draw boundaries between inside and outside. For example, is the Buddhist-inspired thought and activity of male and female laymen considered appropriate within or outside of it?It seems to be ambiguous.As a last resort, when we talk about the results outside the teaching, we have to abide by two principles: first, discard the small and take the big, simplify the complicated, and only mention the main points; Inside and outside, as long as it is worth noting, talk about it.I want to divide it into three categories: one is life, the other is academic, and the third is literature and art. 4.6.1 Life aspects Life takes its narrow sense and is limited to ordinary people's daily activities (including ideological activities).In this way, there are a large number of monks and nuns, monasteries and statues, as well as engraved scriptures, flame openings, etc., etc., can be nothing to worry about.The daily activities of ordinary people are influenced by Buddhism, so it is easy to say; it is not easy to say what they are.Because it is obvious, as above, Wang Wei, Su Shi, Yuan Zongdao and others are close to the Buddha, while below, many old ladies worship Avalokitesvara, chant Avalokitesvara, and even eat vegetarian food.If it is not obvious, it may go deep into the hearts of the majority. How to separate it from the unaffected part?One approach, which is theoretically feasible, is to assume that there would be no introduction of Buddhism, and see which activities would not have existed, and these activities are the products of influence.But the fact is that it has been passed in, and the assumed method cannot be verified.The only feasible way left is analysis, and of course speculation is unavoidable.In my opinion, the most worthy of attention are three.One is compassion.Confucianism talks about benevolence, saying that everyone has a heart that cannot bear others, and advocates being close to others. If you want to establish yourself, you can establish others, and if you want to achieve yourself, you can achieve others. This is also the way of compassion.But it is not as deep and strict as the Buddhist teachings.Since the Southern and Northern Dynasties, for thousands of years, the Chinese people have regarded being kind-hearted but doing good deeds as their ideal of life, which is closely related to the widespread spread of Buddhist teachings.The other is a sense of dependence.The reality is rarely satisfactory, so there are hopes, regrets, and even pain.Religions all promise to compensate in this regard. Regardless of whether it can be compensated in fact, especially in the case of poor scientific knowledge, sincerity leads to spirituality, and psychological or subjective compensation can always be compensated. For example, many people, although they are in dire straits, always think that they have obtained Buddhas and Bodhisattvas. Blessed, live a life with peace of mind.There is another kind of indifferent view.This is originally from the middle land, that is, the Taoist Laozhuang is not expensive and desirable, and Ning tailed on the way, but Buddhism added fuel to the fire, and further said that everything is like a dream, without reality.All dharmas are empty, and if you always shout, there will be some effects, which has led to consistent respect for hermits, at least in the hearts of a few people, they must value profit and wealth like trash.Compassion, support, indifference, okay?Evaluation is a problem of another nature, which will not be discussed here. 4.6.2 Academic aspects This is a matter for the scholar-official class. Others take care of the firewood, rice, oil and salt, and I am happy to swim in the sea of ​​righteousness.Buddhist principles became learning, or were regarded as worthy of attention, starting from the Southern and Northern Dynasties at the latest.They paid attention to and researched it, so there have been some lay Buddhist scholars in the past dynasties, such as Yin Hao in the Southern and Northern Dynasties, Li Tongxuan in Tang Dynasty, Zhang Shangying in Song Dynasty, Li Zhi in Ming Dynasty, and Peng Shaosheng in Qing Dynasty.The atmosphere of studying Buddhism became more prosperous in the later years of the Qing Dynasty. Not only did famous Buddhist scholars such as Zheng Xuechuan, Yang Wenhui, and Ouyang Jian come out, but also organizations for studying Buddhism such as the Buddhist Research Association, the China Inner Academy, and the Guanzong Lecture House were established.The above is the study of Buddhist principles within Buddhism.Outside of Buddhism, the academic research or academic debates arising from the influence of Buddhism are much more complicated.The dispute over which of the three religions is superior has existed in almost all dynasties since the Wei and Jin Dynasties.But the struggles are often on the surface, but they are absorbing and merging with each other deep down.This is the total performance of the influence. The division is also manifested in the two aspects of debate and integration. For example, the debate on the relationship between form and spirit and the indestructibility of gods in the Southern Dynasties is a debate, and the Neo-Confucianism and Zen in the Song Dynasty are about the fusion of mind and nature.Since the Six Dynasties, Buddhism has become an integral part of Chinese culture. Scholars, even if they call themselves Confucianism, are very few who disregard Buddhist books. When they read, they will naturally absorb what they think is desirable. Combing, often can smell the smell of Buddhism. 4.6.3 Literature and Art There is a lot of content in this area, and it is difficult to list it all, and it is also difficult to catch up with the details.As a last resort, I have to cite some notable examples.I would like to divide it into two categories: one is direct in nature, which refers to things that can be known at first sight, such as Buddhist paintings and pagodas; Let me talk about the direct nature first.Among them, the most direct ones are within Buddhism, and many can be cited.Mainly the following.One, some people call it Buddhist scripture literature, is that there are some texts in the translated scriptures that have a strong storyline, are described in various ways, are beautifully written, and can be counted as literary works.One is the Bianwen of the Sui and Tang Dynasties. Most of them tell Buddhist stories in the form of narration, with extravagance and whitewashing. They are completely novels, and of course they are literary works.One is poetry, such as those written by Wang Fanzhi, Han Shan, etc. They write poetry, but the content is not far from Buddhist teachings.One is painting, which refers to the theme of Buddhism, such as Wu Daozi's hell in disguise, Dunhuang murals and the like.One is architecture, the most prominent example of which is the pagoda, which did not exist in China.One is statues, and there are many types, ranging from grotto statues to small bronze casts.There are also many outside of Buddhism.In terms of poetry, Wang Wei and Pei Di are outstanding representatives. There have been many literati in the subsequent dynasties, and their poems sometimes preached the principles of purity, that is, they had a Buddhist flavor. There are also many articles, and Yang Yanzhi's "Luoyang Jialan Ji" can be cited as a typical one. It fully describes the rise and fall of temples. The scenery and characters are very beautiful, so it should be counted as a good literary work.There are also many novels that are all based on Buddhism or Buddhist principles. There are long novels, such as "Jigong Biography", and short stories, such as "Monk Yueming Du Liucui" and "Strange Tales from a Liaozhai Studio·Painted Wall".In addition, most of the treasure scrolls, such as the drama "Guiyuan Mirror", can also be classified into this category. Let alone indirect nature.Trivial ones, such as Xie Lingyun's poem: "Think lightly and lighten things, and feel comfortable and reasonable." He, and the dead don’t grow and fade.” ("Chibi Fu") can't say enough.Just two important ones.One is the rhythm of modern style poetry (mainly Tune Ping Zong), which originated from the Yongming style advocated by Shen Yue, Xie Tiao, Wang Rong and others.Yongming style pays attention to sound harmony (mainly the change of tone from level to level), which is inspired by translating (reciting) Buddhist scriptures, that is, learned from Sanskrit classics.Yongming style created the theory of four tones and eight diseases. After the exploration and improvement of poets later, a strict poetry rhythm was formed after the early Tang Dynasty. This effect, on the one hand, seems restrictive, but it does create a pleasing rhythmic beauty.The other is Bianwen’s lecturing style and narrative techniques. It can almost be said that various popular literature forms since the Tang and Song Dynasties, such as Huaben (such as "Jingben Popular Novels" collected, later developed into a large number of chapter-style novels ), Guzi Ci (such as "Yuan Wei's Cui Yingying Shang Diao Di Lian Hua Ci"), Zhugong Diao (such as "The West Chamber Romance Zhu Gong Diao"), Baojuan (such as "Liu Xiangnv Baojuan"), Tanci (such as "Tian "Yuhua"), Gu Ci (such as "Ping Yao Zhuan"), are its direct descendants.In addition, if there are narration and libretto in the drama, it is obvious that the form of speaking and singing in Bianwen is also used. 4.7 Spectators The above has talked about the general situation of Buddhism in Middle-earth, although I tried to be concise, because the lens is scattered, it will inevitably be fragmented.In order for those who are not familiar with Buddhism to have a general understanding, we should talk about opinions that are close to criticism, or to say that they are close to praise.Lun Zan is the view of historians, and when it comes to views, everyone has their own views.It's not just that they can't be completely the same, but there are also big differences between the inside and outside of the door.Here is to stand outside the door to see, what you see is a kind of form, and it is inevitable to be biased, so it can only be used as a reference. Let's talk about "starting".Buddhism is foreign. Its views on the world and the way it conceives to deal with the problems of life are incompatible with China. Zhongtu is in the style of "Lu's Spring and Autumn Annals". To cherish life, in the words of Confucianism, it is "the Tao of willfulness".What is sex?Gao Zi said it concisely, simply and definitely, "Food and sex are also sex".In this case, if you are reckless, you must try your best to produce food, raise chickens and ducks, and you must try your best to find a partner and have children.In short, Zhongtu believes that this is the way of life.Buddhism is not the case, saying that this is all wrong, and should be done in the opposite way (in fact, of course, it cannot be reversed, as discussed below).The general spirit of Buddhism is to follow the path of rebellion.How can this be carried out in China?I think it is because of the following circumstances that the vehicle of Buddhism (the Hinayana and Mahayana are small cars and big cars) can walk on the Yangguan Avenue. One of the cases is that Buddhism fills the absence of religion in Middle-earth.First, let’s talk about what religion is.Religion has some important characteristics.One is to deal with and be confident that it can solve super-homely problems, such as the destination after death, the nature of the soul, divine protection, and even the origin of heaven and earth, and the purpose of life.One is to have all kinds of self-confidence in order to obtain super-familiar aspirations, such as cultivation, precepts and the like.One is organized and ceremonial, as a concrete path leading to a super-domestic realm, such as various ancestral halls and pujas.One, more important, is the inner sense of support, even the sense of intoxication, such as being blessed, believing that it is bestowed by the gods, suffering, believing that God intends to make the training, in short, believing that there is an almighty and reliable pillar behind it.In the eyes of some people in modern times, this is all superstition.But when it comes to superstitions, the problem is more complicated.There are degrees of superstition.For example, British Hume and Russell believed that the law of causality, induction, and their inferences, such as the sun will rise from the east tomorrow, are also superstitions, because no guarantee can be found.Afterwards, when thinking about the universe and human life, if you don't understand it, and you are uncomfortable turning a blind eye, you have to draw up some theory in order to obtain spiritual satisfaction, at least comfort, which is also superstition.Furthermore, it is also superstitious to believe that the will of God is good, that doing good deeds can lead to blessings, that one can even ascend to heaven and be reborn in the Pure Land, that life and death are governed by life, that wealth is in heaven, that burning incense can heal illnesses, and that building altars can bring rain.Superstition is ridiculous and not good; but it should be understood, because it is not voluntary, but passive, that is to say, when scientific knowledge cannot answer a large number of super-homely questions, and when the answer is eager, one has no choice but to eat and eat.To use a metaphor, if you fall into deep water, there is a danger of drowning. Of course, it is best to grab a life buoy, but what you encounter is only a small wooden stick. What can you do?I had to hold it tightly in my hand.Knowing this, we can also know that even today, the freedom of religious belief cannot be abolished.People, at least some (and often most) people, at certain times, need to have religious beliefs in order not to be spiritually alone.But before the introduction of Buddhism, there was no religion in Middle-earth that could relieve the lonely and lonely.The Confucianism that best represents Middle-earth thought is "If you don't know life, how can you know death", "If you can't deal with people, how can you deal with ghosts", "If you don't talk about strange powers, you will confuse gods".Silence does not mean denying that it exists, but even if it exists, we should keep it at a respectful distance.Ordinary people have close relationship with ghosts and gods no matter what they say, but their attitude towards ghosts and gods is to take advantage of them.There are two operas in Peking Opera that can represent this kind of psychology. They are "Fighting the Stove King" and "Fighting the City God". Wishing and fighting are all means, the purpose is to seek one's own benefit.Such activities (including psychological activities) belong to the category of witchcraft. They do not regard ghosts and gods as masters and unconditionally trust them, so they are not religions.Naturally, it is not impossible to find spiritual support outside of religion, such as the happy place imagined by Taoism, and the happy place of Confucius and Yan envisioned by Song Confucianism.But Lao Zhuang and Cheng Zhu are very few after all.至于一般人民大众，却要个睁眼似可见，闭眼似可得，力大到绝对可靠，兼管三世（过去、现在、未来）的什么，以便即使受苦，也可以心平气和地活下去。这样的什么只能来自宗教。就中土说，佛教虽是外来的，正如进口电视机不妨映本国的画面，佛、菩萨就真给无数人供应了精神要求，活着自己念佛，像是真正减了苦，死了请和尚念佛，像是真正往生净土了。 情况之二是，生活理想无限，佛教提供了重要的一种，出世以灭苦，并且有不少人顺着这条路走，如几种《高僧传》所记述，确是值得人深思，甚至效法。 情况之三是，佛法无边，能够适应不同阶层的不同需要。 这中间，主要的（不是人数最多的）当然是僧伽制度。出家有各种原因，可以总分为两大类。一类是心理的，有“朝闻道，夕死可矣”的决心，皓首穷（佛）经，甚至往西天求法，属于此类；因各种情况而失意，不得不离开红尘，也属于此类。另一类是生理的，世路艰难，出家可以填满肚皮，甚至获得富厚，这是选择职业，时代越靠后，人数的比例越大。寺院之外，不同的人也可以到佛门去各取所需。格物致知迷，可以取佛理，往里深钻；正心诚意迷可以取止观，静坐冥想；隐逸之士已经购置庄周式的内衣，无妨再添置个万法皆空的外套。以上都是通文墨的。数目更多的是不通文墨的，那就近可以取佛、菩萨的形相，焚香叩拜，远可以希求看不见的极乐世界，朝思暮想。总之是要什么有什么。 情况之四是，佛门广大，能够包容一切，或说为了弘法，不惜从俗。佛教思想，隋以前多与道家融合，如也尚玄谈；隋以后兼与儒家融合，如也讲忠孝。这是偏于理的。偏于事的更多，上由刻诗集、作僧官之类起，下到买田园、吃素干烧鲤鱼之类止，都属于此类。 从俗，有客观原因，是，佛法如胳臂，天命（或说自然规律）如大腿，胳臂总扭不过大腿去。以逆为顺，逆不能不有个限度，比如把世间看作苦海，说，容易，可是总不能把寺院搬到世间之外去。不能，于是就不能不穿衣吃饭。衣和饭来于俗，因而一迁就就难免再迁就，三迁就，这样顺流而下，就必致越来越与俗接近。纵观佛教历史，至少由行的方面看，无妨说是渐渐向俗靠近的历史，广泛的，如重视解脱变为重视福报，零碎的，如观世音菩萨也能保佑恋爱如愿，等等，都是这种情况的表现。 这样变，好不好？很难说，因为要看从什么角度看。一个角度是为了生存，那就不能不从俗，甚至从到时代化。化，更有程度之差。如果化得太大，比如否定了世间是苦海，因而解脱也就成为不必要，甚至必不要，那就即使还剃发，着袈裟，击木鱼，念南无本师释迦牟尼佛，还能够算佛教吗？这里难抗的力量还不只一个天命，另一个也许力量更大，是科学知识。只举其大者，地理学和天文学中大概找不到西方净土，生物学和心理学中大概找不到自性清净，玄学和知识论中大概找不到真如实相，其他种种神通当然更不用说。what to do?放弃这些？如果教义的核心都割了爱，那还能够算佛教吗？ 科学知识是一切宗教的对抗力量。宗教说自己万能，自己永远正确，科学知识却说这万能和正确都靠不住。科学知识以外，佛教还有个对抗力量，是天命之谓性。这样，佛教就终于要被挤到难于选择的歧路：向这边，严守教义，会此路不能；向那边，大幅度地迁就，有名存实亡的危险。怎么样才好？这是佛门之内的事，只好不越俎代疱了。