Chapter 6 3. Overview of Zen Buddhism (3)

(6) The relationship between Zen and Neo-Confucianism Secondly, generally speaking about Zen, and the materials for studying Zen are found in the quotations of the masters and the collection of quotations, such as "Jingde Biography of Lantern Records", "Five Lanterns Huiyuan", "Zhiyue Record" and other works. Or appreciate the koans of Zen masters to realize the chance of Taoism, and the wit and wit of Jifeng and Zhuanyu, thinking that it is the Zen machine and the heart of Zen.Little do they know that since Zen is known as the center of the mind school of Buddhism, there is no reason to ignore all the practice behaviors of Buddhism, such as precepts, samadhi, wisdom, etc. After the Yuan and Ming dynasties, people went mad at the abuse of Zen, and what's more, Ming Confucian Wang Yangming's studies were also wrongly accused of this; at the same time, because of the abuse of Yangming's studies, Zen was even slandered.In fact, if you carefully study the words and deeds of those who have enlightened the Tao in the past dynasties, as long as you pay close attention to the biographies of the eminent monks in the past dynasties, as well as the book "Chan Lin Bao Xun", which records the words and deeds of the Zen masters after the Song Dynasty, you can understand the true Zen masters. The morality of practice, how awe-inspiring and respectable it is, it is not just empty words, just talking about wit and thinking of Zen; nor is it just sitting quietly with silent illumination (silence), which is the ultimate method of Zen.And from this we can see that since the Tang and Song Dynasties Zen masters have influenced the spirit of Chinese intellectuals' educational thought, how it fits with the development of Chinese cultural thought, and why it formed the reason for the Confucianism of the Song Dynasty.

Now for the sake of brevity, let’s take the Buddhist thoughts of Zen for a while and compare them with the theories of several great Confucianists who founded Neo-Confucianism in the Northern Song Dynasty. That is, copying banknotes or reprinting is only limited to influence, and it does not mean to criticize their merits and demerits. I must make a statement with caution and reservations on this point.However, the great Confucian scholars of the Song Dynasties are recorded in the historical records of their lifelong studies.They all have records of "going in and out of Buddhism and Laos" for several years, and then they seem to be vigilant about knowing what is wrong, thinking that human Zen is escape Zen, and humanism is adapting to the world, so they turn back to the world and return to Confucianism, to cultivate themselves, regulate their families, and govern the country , the attitude of bringing peace to the world as their own responsibility, no matter how they later rejected Buddhism and the old, it is an undeniable fact that they absorbed and merged with each other in the process of their scholarship.

For example: Zhou Lianxi's theories, such as his famous works "Tong Shu" and "Tai Chi Tu Shuo", etc., are read suddenly, and they are completely elaborating the inner meaning of "Zhou Yi Xi Zhuan" and "The Doctrine of the Mean".In fact, it is a fusion of the two academic thoughts of Buddhism and Taoism, especially Taoism, which is not separated from primitive Confucianism and Taoism, and Laozi's thoughts. Cheng Mingdao (Hao)'s famous book "Qualitative Book", such as: "The so-called fixed, the movement is also fixed; the static is also fixed, there is no general to welcome "Chuang Tzu's meaning), there is no inside and outside, if the outside is the outside, lead yourself and follow it , it is based on self-nature as having inside and outside. And taking self-nature as following things outside, then when it is outside, what is inside? It is intentional to avoid temptation from outside, but does not know that its nature has no inside and outside. Both inside and outside There are two books, but Wu Ke suddenly said that it is decided... Today, with the heart of evil to foreign things, and seeking a place where there is nothing, it is a reflection and a search for light. The inner meaning of the book is integrated with the principles of the "Inscription of Confidence" by Master Sengcan, the third ancestor of Zen Buddhism.

"Confidence Inscription": There is no difficulty in the ultimate way, but I hate to choose.But don't hate and love, you understand clearly.There is a slight difference, and the sky and the earth are separated.If you want to be present, don't be obedient.Compete with disobedience.It's because of heart disease.If you don't know the mysterious purpose, it's futile to think quietly.The circle is the same as the void, and there is nothing to owe.Good choice, so not as good.Don't have fate, don't live empty-handed.A kind of peace, obliterated suicide.Stop moving and stop moving.But stagnating on both sides, I would rather know one.One kind of impediment, two failures, whether there is a resignation, from the empty back to the empty.Too much talk and worry, turn not corresponding.Never speak and never think, nowhere.Return to the root to get the purpose, follow the photo to lose the purpose.After a moment of reflection, the victory is unprecedented.Changes in the past are all caused by false views.You don't need to seek the truth, but you have to stop seeing.If you can't see it, be careful not to pursue it.There is right and wrong, and they are disappointed.There are two by one, and there is nothing to guard by one.If you don't give birth to one heart, there is no blame for everything.Without blame, there is no way, if there is no birth or no heart, it can be destroyed by the environment, and the environment can sink gradually.The environment is from the energy to the environment, and the energy is from the environment to energy.If you want to know two paragraphs, it turns out to be empty.One space is the same as two, Qi contains everything.If you don't see the essence, you would rather be partisan.The avenue is wide and there is nothing easy or difficult.Xiaojian was suspicious and turned back in a hurry.If you lose your grasp, you will surely fall into the wrong path.Let it go naturally, there is nothing to live in.Willful and harmonious, free and unfettered.It's not good to be drowsy.Don't bother, what's the use of alienating relatives.If you want to gain a vehicle, don't be evil about the six sense objects.The six dusts are not evil, and they are still enlightened.A wise man does nothing, but a fool binds himself.Dharma is the same as Dharma, love oneself presumptuously.Wouldn't it be a big mistake to put your heart into it.Misunderstanding produces tranquility and chaos, and enlightenment has no likes and dislikes.All two sides, good reason to consider.Dreamy empty flowers, why bother to catch them.Gains and losses are right and wrong, let go for a while.If the eyes are insomnia, all dreams will be eliminated.If the heart is not different, all dharmas are the same.Just like Ti Xuan, Wuer forgets fate.All dharmas are seen together, returning to nature.It is incomparable to obliterate the reason.There is no stopping, no stopping.Two can't make it, so what can one do.After all, there are no rules.We are equal in heart and mind, and we can rest in everything we do.Doubts are cleared away, and righteousness is straightened.Nothing remains, nothing to remember.False self-illumination, no effort.Where there is no thought, knowledge and emotion are unpredictable.It is really like the Dharma Realm, where there is no other and no self.Respond urgently, but keep your word.No two are all the same, and everything is inclusive.The wise men of the ten directions all join this sect.Zong Feiyan promotes, one thought for thousands of years.Everywhere, the ten directions are present.The very small is the same as the big, forgetting the realm.Big and small, no side table.To be is to be non-existent, and to be non-existent is to be.If not, you must not keep it.One is all, all is one.But if so, why not worry about it.Confidence is not two, not two confidence.Words are broken, not the past, the future, the present.

Cheng Yichuan (Yi)'s famous book "Four Proverbs", in addition to developing Confucius' benevolence, the internal meaning of all internal and external functions is as similar as applying the verses of Zen Master Zhigong and others. Please forgive the complicated text and wait for the opportunity in the future , and make another special research. As for the famous saying of Zhang Hengqu, it is like "establishing a heart for the heaven and earth, establishing a life for the people, inheriting the knowledge of the sages, and creating peace for all generations." The vow is broken, the dharma door is immeasurable, the dharma door is immeasurable, and the Buddha way is supreme. "The ruts are the same again, but the wheels are different. In addition, Zhang Hengqu's famous works "Dongming" and "Ximing", and the spirit and purpose of Zen Master Qisong's French in Mingjiao, can mutually invent:

Monk Song of the Ming religion said: Respect is more respectful of Tao, beauty is more beautiful than virtue, the existence of morality, even if everyone is not poor.If morality does not exist, even if it is impossible to rule the world.Boyi Shuqi, a starving husband in the past, is now compared with him, and everyone is happy.Jie Zhou is quiet and fierce, and the masters of the people in the past are also compared with their own people, and everyone is angry.That's why scholars suffer from not being full of morality, not caring about self. Mingjiao said: The learning of sages and sages is not something that can be achieved in a day.If the day is not enough, it will be followed by night, and the accumulated years will naturally be accomplished.Therefore, it is said: learning is gathered, questioning is used to argue, Si language learning is not debate and questioning, and there is no way to invent.Nowadays, among scholars, there are very few people who ask and argue with others. They don't know how to use Zen to help the nature, and it is beneficial to be renewed every day.

Mingjiao said: Tai Shigong read "Mencius entered Liang Huiwang and asked how to benefit our country, and he didn't realize that he put the scroll and sighed!"almost!Li is the beginning of sincerity and chaos.The old master seldom speaks of profit, and always guards against its origin.The original, the beginning.Respect the poor and humble, like the advantages and disadvantages, why not.If the husband is in the public office, taking profits and unfairness will lead to chaos.For those who are private, using deceit for profit will cause chaos.When things are chaotic, people will fight for injustice, and when laws are chaotic, the people will complain and be dissatisfied.Those who disregard death will start from then on, and this is the beginning of chaos.Moreover, the sages deeply abstain from profiteering, respecting benevolence and righteousness first.However, in later generations, there are still people who rely on their own interests to bully each other, and there is no limit to those who have a bad temper.What's more, he blatantly advocates his way of levying profits, and he wants the world's customs to be correct, without watering down or thinning, so he can get it!

Mingjiao said: The evils done by mortals are both tangible and invisible.The invisible evil is also the one who harms others.Visible evil is also a murderer.The evil of killing is small, but the evil of harming others is great.Therefore, there are poisonous poisons in Youyan, spears and spears in talking and laughing, tigers and leopards in Tang Ao, and Rong and Di in neighboring alleys.If you are not a sage, you must avoid it when you are young, and if you use etiquette to prevent it, it will cause harm.Not so much! Shao Kangjie (Yong)'s famous book "Huangji Jingshi", its "Inner Chapter" cites the laws of Yuan, Hui, Yun, and Shi, as speculations about the past and the future, the mathematics of history and the evolution of personnel, and the phenomenon of numbers His formulas and his "Guan Wu Wai Pian" and other chapters are actually the crystallization of the academic thoughts of Taoism and Buddhism, converging in the scope of Yi Xueli, image, and number.The three-element Jiazi used by Yuan, Hui, Yun, and Shi went back and forth and evolved into the center of observing historical and human affairs. The truth of robbery.However, he used Chinese history as the center to calculate the process of the minor calamity in the great calamity.

The above examples are examples of Zen influence on Confucian Neo-Confucianism in the Song Dynasty.In order to study and study Zen and the attention of students of Song Dynasty and Ming Confucianism, do not just use mantras, or wit and wit, as the ultimate principles of Zen. Here are a few words and deeds of Zen masters selected as follows: Monk Dajuelian first visited Lushan Mountain, when Zen master Yuantongne saw him, he immediately expected him to be of great quality.Or ask: How do you know it?Ne said: Among the people of Sri Lanka, they are upright and unreliable, with dignity in movement and stillness, with Taoism and friendship, concise and reasonable words, mortals are endowed with such talents, and there are few people who are not successful.

Emperor Renzu Huang Youchu sent a silver peng envoy, holding a book of green antimony rulers, to call the country to live in the Dajialan of Xiaoci.Na said that he couldn't afford to be sick, and he responded to the imperial edict with Shu Dajue.Or say: The Holy Son of Heaven respects morality, and is favored by springs and stones. Why did the teacher resign?Na said: I abuse the toilet monks, I am not deaf, I am lucky to be in the forest, I eat vegetables and drink water, although the Buddha does not do it, let alone other things!The sages said: Under the great name, it is difficult to live for a long time, when will be enough.So Dongpo tasted and said: Knowing security will lead to prosperity, knowing enough will lead to success, avoiding the name of integrity, starting well and ending well, you can get it through Yuantong.

Dajue said: Mr. Shun's nature is straightforward, and he doesn't know how to weigh goods and breed.There are scheduled classes every day, and it has been a lot of trouble.Although the burning lamp sweeps the floor, everyone bows down for it.Taste said: The ancients had a precept of not cooking for a day and not eating for a day.To others too!Although he is old, his will is strong.Or say: why not let the left and right people?The old man said: After going through the cold and heat, I don't often sit up and down, and I don't want to work hard. The old man Shun said: To pass on and uphold this way, all the truth is valued, don't be evil and righteous, and get rid of delusion, it is the reality of curing the heart.Recognizing cause and effect, knowing sins and blessings, is the reality of acting.It is the reality of the abbot to take over the morality of the macro.It is the reality of employing people to measure their talents and invite deacons.Observing words and deeds to determine whether they are acceptable or not is the reality of seeking talents.Without the truth, it is useless to show off the name, which is useless to reason.It is the behavior of an old man, as long as he is honest and persistent, he can be consistent despite the dangers. Monk Fushanyuan said: In ancient times, relatives and teachers chose friends; Xiaoxi dared not neglect herself.As for holding the mouth and carrying the spring, Lu Chen is a humble servant, and he is not afraid of labor.I am in Ye County, and I have tried it.However, once there is a desire to compare gains and losses, this kind of appeasement cannot be achieved.And the body is neither right, but also able to learn the Tao. The fifth patriarch Yan said: "Nowadays, those who study Taoism in the forest are not well-known, and those who are believed by others are because of the innocence of the holy life, and they are not righteous, or they are seeking fame and fortune. They are showing off their splendor." , Then he was ridiculed by those who knew him.Therefore, to conceal the essence of it, even though he has morality like the Buddha, if he hears and sees it, he doubts it and does not believe it.If you have a straw hat in the future, you should encourage yourself by this. Yanzu said: "The master first lived in Yangqi, and the old house was ruined, only for shelter from wind and rain."Appropriate for the winter evening, the bed is covered with snow and graupel, and it is not a bad place to live.Sleeves surrender, willing to build.The teacher said, "My Buddha has a saying: When the kalpa is reduced, the high banks and deep valleys, the changes are not constant, and the peace is perfect and satisfactory, and you can be content with yourself."You have become a monk to learn the Tao, your hands and feet are not stable, you are already forty or fifty years old, do you have leisure time, and work to enrich the house?Did not follow. Yanzu said: The ancients liked to hear about their own mistakes, they were happy to do good, they were good at covering up shortages, and they were more generous than hiding evil. Bai Yun said to Yan Zu: "The wisdom of Zen people is mostly seen in the already existing, not in the uninitiated."Stop, observe, and calm wisdom, and prevent it before it happens.Don't do anything, let it go, feel after it has already happened.It is easy to see what is used by pretending to stop letting go, but it is difficult to know what is done by stopping, contemplating, samadhi, and wisdom.However, the ancients were determined by the Tao, and never thought about it before they were born. Although they had the wisdom of calmness, contemplation, concentration and wisdom, doing, stopping, letting go, are all theories of the origin and the end.Therefore, it is said: If there is a slight promise, those who talk about the essence and the end are all self-deceiving.The ancients saw everything and did not deceive themselves. One day, Huitang saw that Huanglong was hesitant, so he asked him against it.Huang Long said: "There is no one in custody."Huitang then recommended Gan to be the deputy specialist. Huang Long said: "Gan is still violent, and I'm afraid it will be plotted by villains."Huitang said: "The waiter is a little more honest."Huang Long said that although Hua is honest and honest, he is not as elegant as the owner of the villa, he is capable and loyal.Lingyuan asked Huitang, why worry about Huanglong using a prison?Huitang said: "Those who have a country and a family are not based on this; it is especially true for Huanglong, and the ancient sages have also warned against it." Huitang said that Zhu Ge Shi Shiying said: "When you first entered the Tao, it was very easy to rely on yourself."After catching up with Huang Long's former teacher, he retreated and thought about daily use, and there were many people who contradicted reason, so he practiced for three years.Now coughing and spitting and ignoring it is also the intention of the patriarch to come to the west. Zhu Shiying asked Huitang, saying: "Unfortunately, a gentleman has a small fault, but what he has seen and heard is too much to see."The villain does evil all day long, and he doesn't take it seriously.Why?Huitang said: The virtue of a gentleman is better than that of a beautiful jade. Flaws are born on the inside and must be seen on the outside. Therefore, those who see it call it different and have to point it out.If you are a villain, what you do every day is nothing but evil, and you can use your words! Huitang said: The way of a sage is like the heaven and the earth nourishing all things. There is nothing that is not prepared for the way. The way of the people is like rivers and rivers, mountains, rivers, mausoleums and valleys, plants, trees and insects.Without knowing it, there is no one who is unprepared.Husband and Taoism are two!From the depth, there are big and small ears! Huitang said: Long-term waste cannot be achieved quickly, accumulated evils cannot be eradicated, love cannot be loved for a long time, human relationships cannot be just right, and disasters cannot be avoided.If you are a good teacher, if you have achieved these five things, you will not be bored in the world. Huang Long said: "The abbot must win the audience, and the audience must be seen."The ancient Buddha said: Human feelings are the blessings of the world, and they are born from reason and Tao.Therefore, whether the time is not good or not, the profit or loss of things must be due to human feelings.If there is love, there will be no Taisheng.Whether things are thick or thin, the profit and loss will be the same, but the sage can understand the laziness of the world.Therefore, in the other hexagrams of Yiyi, if you go down and go up, you will have a good day.If you go up and down, you will fail.Its image loss is increasing day by day.Losses and gains lead to daily losses.Hugan is the sky, Kun is the earth, the sky is below and the earth is above.The master is above and the reality is below, and the righteousness is solid, and those who return to say no, it is because the upper and lower do not communicate.Therefore, the heaven and the earth are not handed over, and the common things are sterile.If there is no friendship, everything will be at odds.The meaning of profit and loss is also true.If the husband is superior to others, if he can make appointments with his subordinates, the subordinates will be pleased and offer them to the superiors. Isn't it beneficial.Those at the top despise the subordinates and abuse themselves, and the subordinates will resent and betray the superiors. Isn't it said that it is detrimental?Therefore, the upper and lower hand over to Zetai.If you don't pay, you don't.Those who harm themselves benefit others.Those who benefit themselves lose others.How easy is it to gain or lose love!The first sages tried to describe people as boats.Love is water, water can carry a boat, and it can also capsize a boat.Therefore, if the abbot wins favor, he will prosper, but if he loses favor, he will fail.If you get everything, you will prosper; if you lose everything, you will lose everything.Therefore, the same kind of good will lead to many blessings, and the same evil will lead to great misfortune.Good and evil are of the same kind, end like a ball.Prosperity and waste are like lines, as bright as watching the sun.Sri Lanka is also colorless in the past dynasties. Huang Long said to Wang Jinggong: "Everything that you worry about, you must always open the way for hundreds of years, so that everyone can do it. It is the adults who care about it."If it is also dangerous and blocked, it will not only make it impossible for others to do it, but also make it impossible for one's own family to deal with it. Huang Long said: Madam speaks silently and acts in a silent manner. She claims that she does not deceive the sky above, others from outside, and heart from inside. It can be said that she has achieved it.However, I still refrain from asking questions about living alone in seclusion. If there is no deception in the slightest, it can be said to be a success. Huang Long said to the hermit Pan Yanzhi: "The study of sages and sages cannot be achieved by making mistakes. It must be accumulated. The only thing is to be dedicated and diligent, to get rid of hobbies, to practice without getting tired, and then to expand and enrich it. It can make the best of the world." Pan Yanzhi heard that Huanglong's Dharma is strict, so he asked him about it.Huang Long said: If the father is strict, the son will be respectful. The discipline of today will be the model of tomorrow.For example, governing various lands, those who are prosperous will go down, and those who are (holes) will be leveled. He will climb a mountain of thousands of feet, and I will go with him.Therefore, I am under the Jiuyuan, and I am also with it.Make them poor, and make them exhausted, and then they will rest on their own.It is also said: (female sentence) the woman is born in spring and summer.Frost and snow are so mature in autumn and winter.My desire is speechless! A monk in Shui'an said: "Yi" says: A gentleman thinks about troubles and prevents them.It is the people of ancient times who think about the great danger of life and death, prevent it with the way, and spread the energy through the great way.Today's people say that seeking the way is broad and broad, not as precise as seeking profit.Because of this, he competes for vanity, cares nothing about it, hopes for the current affairs, and has no plans, so he is not willing to be a rule of the first year, let alone worry about life and death!Therefore, the scholars are despicable, the forests are ruined, the disciplines are falling, and the mausoleums are devastated, and it is impossible to save them.Sigh!No way! (7) Zen Buddhism and Chinese Literature After the Wei and Jin Dynasties, Chinese culture gradually became decadent with the decline of the times, but at this time, Buddhist culture was introduced from the Western Regions, which suddenly added new blood to Chinese academic thought, so After the development of the Southern and Northern Dynasties to the Sui and Tang Dynasties, Buddhism flourished and formed a Chinese cultural movement in which Confucianism, Buddhism, and Taoism were the mainstream.Especially Paizong, which took root and flourished in China, started from the early Tang Dynasty. It was like the torrent of the Yellow River coming from the sky. Being nourished and irrigated by it, it does have the function of "going to the river to see off guests, and to go out to the mountains to moisten the people's fields".Let’s take it as obvious, give simple and rough examples, try to explain, and provide a reference for studying the relationship between Zen and the evolution of Chinese culture: 1.The Transformation of Literary Conception after the Sui and Tang Dynasties and the Ranking of Clans From the perspective of literature, Chinese literature, with the background of the times, is represented by works with special achievements, and its categories can be summed up in a simple and concise way, including Chinese, Tang poetry, Song Ci, Yuan opera, Ming novels, and rhymes and couplets of the Qing Dynasty. Drama and other evolutionary programs.Chinese literature, from the end of Han Dynasty, Wei Dynasty.From the Jin Dynasty, the Southern and Northern Dynasties to the Sui Dynasty and Tang Dynasty, the traditional content and artistic conception of all articles, speeches, fus, poems, and songs are probably nothing more than originating from the Five Classics. The central artistic conception of the poem, there are some elegant and outstanding works, all of which take the leisurely artistic conception of Lao, Zhuang and Taoist gods as the realm of rhetoric. You can get a glimpse of the fashion at that time by reading the articles and Fu.From the Northern and Southern Dynasties to the Sui and Tang Dynasties, the only feature, which has been neglected by those who talk about the history of Chinese literature, is the input of Buddhist academic ideas, which led to the prevalence of the translation of classics. The creations of Luo Shi, Seng Zhao and others constitute a unique Chinese Buddhist literature, and the subsequent influence has remained unchanged for more than a thousand years, which is really a rare thing.Just because ordinary literati in later generations are not familiar with the principles and allusions of Buddhism, they pretend to know what they don’t know, and what they don’t know is unqualified. It is a pity that this giant flower was buried in an unknown village, just as the Zen masters said: "My eyes are originally clear, but I am blind because of my teacher". (1) Poetry: Now only the representative works of the Tang Dynasty, such as the transformation of Tang poetry style: from the early Tang Dynasty, from Shangguan style (Shangguanyi) to Wang (Bo) Yang (Jiong) Lu (Zhaolin) Luo (Bin Wang) The four masters, Shen Quanquanqi, Du Shenyan, Song Zhiwen, etc. in the post-Wu era, the so-called "Jinglong literature", as well as the aftermath of Sui literature, and the new simplicity of the early Tang Dynasty.Later, it became the literature of Kaiyuan and Tianbao, such as Li Bo), Du (Fu), Wang (Wei), Meng (Haoran), Gao (Shi), Cen (Shen), to Wei Yingwu, Liu Changqing, and the ten talents of Dali And others, it is obvious to add the elements of Buddhism and Zen.Then it changed to the poetry style of Yuanhe and Changqing, which is enough to represent the style of a generation and lead the fashion, such as the shallow Bai Juyi.The flamboyant Yuan Zhen, Meng Jiao, Jia Dao, Zhang Ji, Yao He.Even late Tang literature, such as Du Mu, Wen Tingyun, Li Shangyin, etc., all entered between Buddhism and Taoism, and all of them were tinged with Zen, so that they could create the unique fragrance and lasting charm of Tang poetry and literature.As for the works of Fang Wai eminent monks, although they are exceptions in the literary tradition of Tang poetry, they are generally not recognized by orthodox poets, but they do have their own independent value.Now, I would like to cite a few poems that tend to be Zen-like, as examples to illustrate the influence of Tang Dynasty literature and Zen thought. The works of poets such as Wang Wei (Mo Jie) contain Zen language throughout, such as: "Sanskrit Poetry": When a dusty thought arises, there is a morning exposure.If you see the world of the underworld, where will you put me?Obstacles are based on solidity, and fun is empty rather than Shebin.Cleanse the mind and solve the problem, and realize the Tao is in the maze.Falling ill because of love, from being greedy to feeling poor.The color and sound are not delusional, and the illusion is my truth.How did Si Da send him? Fang Shuan Kechen.Hu Sheng but sit back and relax, who is lonely and pity.If you win without food, you will be willing to pay your salary.If the child has not changed at the beginning, curse the estrangement and relatives.The floating sky is long, and there is a sense of steadiness.There is no vehicle and the person who rides, the so-called wise man's boat.Living in the poor and diseased areas, never tired of life and death.Don't worry about the horse, let me be a cow.Zhifu shrine to Kasyapa, begging for benevolence and laughing at Confucius.He Jin does not blow away, and He Lu does not destroy (car and boat).Those who read this time and think about it, Hu is too much to stop repairing.The flowers gather and disperse in emptiness, and the trees of troubles are sparse and dense.Destroying thoughts becomes nothing to remember, and living mind sits with notes.Descending Wu and returning to Shu, Mo Xiangyou did not arrive. Another example is Bai Juyi: "Self-Explanation": Fang Chuan was a Zen guest in his past life (it is said that Fang Taiwei was a Zen monk in his previous life, and he was friendly with Lou Shide, and admired him as a man, so there is a legacy of Lou in this life), and Wang Dao should be a painter in his previous life (Wang Youcheng's poem: In his past life, he was Poems, formerly known as Yinghuashi).I also set the fate of Madhyamaka, and the debts of many lives are songs and poems.Otherwise, why do you chant wildly, more after illness than when you are not ill. "Reading the Zen Sutra": It should be known that all appearances are not appearances. If there is no surplus, there is surplus.The words were forgotten for a while, and the dream said that the dream was double empty.How can an empty flower seek fruit at the same time, how can a sun flame seek more fish.Perturbation is Zen, Zen is movement, and non-zen is the same. "Two Poems of Feelings and Hings": There are reasons for good and bad, good and bad, but you must know well not to worry.I saw the fire burning the house, but I didn't hear the wind and waves capsize the boat.There is no need to take much for the name of public utensils, but it is less to ask for benefits.Although it is difficult not to eat different paw melons, most of them should rest early when they have enough. Fish can go deep into Ningyou to fish, and birds can fly high and touch Luo in the sky.The hot part first fights for the moxibustion hand, and when the sea is over, it will bite the navel.The blood of the orangutan is lured in front of the statue, and the nest of Yan Yan is stolen on the screen.I have a word to remember, there are many people in the world who suffer from themselves. In the Tang Dynasty Fangwai eminent monk such as Han Shanzi's poems, his artistic conception is at a high level, entering the inconceivable Zen state, but has the advantage of being approachable.Compared with Bai Juyi, a layman in Xiangshan, what's more, he completely has the taste of common people.Everyone is probably familiar with Han Shanzi’s poems, so I would like to mention one less one below. Other poems such as those written by poets and monks in the Tang Dynasty, there are indeed many good works, such as the poem monk Lingyi: "Looking for Tianmu Mountain after the rain, ask Yuan Luo Ergongxi Road": Last night, clouds were born in the east of the courtyard, and the spring mountain rained and the wind returned.Lin Huajie chased the stream down, trying to get to the Longchi. "Title of the Monastery": Huxi leads the phase in the leisurely moon, with cedar branches hanging on the sage.The infinite green hills are endless, and there are many old monks in the depths of the white clouds. "Returning to Cen Mountain but Examining the Venerable Master's Other Karma": The Zen guest inadvertently recalls Xue Luo, but his good deeds go to the mountain.Zhijun wanted to ask about human affairs, so he began to spend time with floating clouds. Also: poet monk Lingche: "Donglin Temple Rewards the Inspector of Wei Dan": Old people have nothing to do with their hearts, and linen clothes and grass shoes can also accommodate themselves.It's good to meet each other and leave the official. How have you ever seen a person under the forest? "Wearing Li Chushi's Death": I always hear that the old man died, and I feel sad every day with my old body.If white hair doesn't grow, it doesn't deserve it, who does it belong to if the green hills grow. In addition, there are many immortal masterpieces such as the works of poet monks Guanxiu and Jiaoran in the Tang Dynasty, so I will not list them too many. Poetry and literature influenced by the artistic conception of Zen became more obvious in the Song Dynasty. There were nine famous poet monks in the early Song Dynasty, known as the style of the Nine Monks (such as Jiannan Xizhou, Jinhua Baoxian, Nanyue Wenzhao, Tiantai Xingzhao, Ru Zhou Jianchang, Qingcheng Weifeng, Jiangdong Yuzhao, Emei Huaigu, Huainan Huichong.) As far as their influence is concerned, poets who are obsessed with Zen, such as Yang Danian (Yi) and others, form the famous Xikun style.Celebrities such as Su Dongpo, Wang Jinggong, Huang Shanshan, etc., are all influenced by Zen thought, and they have works of Tsinghua University.After crossing the South, the four great masters, Lu (Fang Weng), Fan (Chengda), Yang (Wanli), and You (Miao Mao), all had an indissoluble bond with Buddhism and Zen thought, but these are more literary in nature and cannot be read. It is too far beyond this topic to discuss it in particular, so I will not talk about it for the time being. Now I will only choose the poems of Zen eminent monks between the Song and Ming Dynasties, which are relatively common. ) poem: Several times I got on a boat alone in the West Lake, and the master knew that I didn't care about money. A cry of crows breaks the silence, just as the mountain falls to illuminate the side. The spring light on the lake has broken; the willows beside the lake brush the railings. It doesn't cost a penny to buy it, and you lose and go back and forth with the mountain monk. The peach blossoms on the mountain bank are red and Jinying, and the willows on the embankment are light green. Looking at the place where the egret peeps at the fish from a distance, it breaks through the Pinghu Lake and is a little blue. In May, the West Lake is as cool as autumn, and the new lotus has a dark fragrance. Where will the flower fall next year? Ask Huahua for the wine and nod. And his last works, such as: "For sixty years, the east wall has defeated the west wall. Now that it has been brought back, the water is still connected to the sky." If you talk about poetic style in terms of poetry, he and Fan Chengda, the four great masters of the Song Dynasty Compared with Lu Fangweng and Lu Fangweng, they are not inferior.For example, when discussing poetry with the realm of Zen, there is almost no sentence or word that is not a Zen realm. If you do not have decades of profound attainments in Zen Buddhism, it is really not easy to distinguish what it refers to. Such as Wang Anshi's poem: "Wudong": Do good deeds without moving, and there is flow in the flow of ignorance.All kinds of birth, dwelling and extinction, read, listen, think and practice.In the end, I will not be bound by the law, nor will I wear monk fur. : Knowing the world is like a dream, nothing to seek, nothing to seek, and the mind is empty and still.It is also like following the dream in a dream, achieving the merits of the river sand dream. "Presenting the Head of a Monk in Changning": With beautiful bones and brows, it is tired to return, and it is naturally famous in the world.In leisure time, it is better to return to poetry with intention, and to settle down quietly outside.Desire Ye Yunchao sees off the guests, and invites Jiang Yueye to come to the pass.Sighing on the trail of dust, a pair of lonely peaks are so cheeky. "Ciyun Shedi Shangxin Pavilion is Immediately": The domineering spirit is gone, and the old court hall is empty.The lonely city is close to the thin blue sky, and the drizzle invades the daytime and dusk.A little bit of wild clouds riding on the evening fog, but I suspect that the moon in the mountains is Chao Tun.At this time, the river and the sea are endlessly prosperous, and the awake guests forget to talk about the drunken guests. "Huai Zhongshan": Returning from the old age to worship class, seeing Zhongshan again in the dust.Why wait more for Huangliang to be cooked, only to realize that the world is a dream. "Jiangning Jiakou": The moon falls into the clouds and the water rolls into the air, and the night wind in Cangzhou.How can you see the grass and trees in Beishan? The dream is full of green lights. Also: Luofan Jiangkou moon dusk, no lights in the small shop and want to close.Halfway out of the shore, Sha Feng is about to die, and the mooring boat still has the marks of last year. "Send to Master Daoguang of Biyan": You know everything in a leisurely heart, and your strong face is uneven in the world.Move the bed alone to the autumn wind, lie down and watch the spiders weave their webs. Also: The spring snow in Daliang is full of mud, and a horse often looks back at the setting sun.Knowing one's life experience and laughing at one's self, thirty-nine years have passed. Such as Fan Chengda's poem: "Please Xi Zhai Shu Shi": After the rain and the clouds changed hands, there are frivolous and poor students!There is no cold or heat in the sky and no season, and there is no love for people without heat and cold.Xuxu counts the Butterfly Dream, how many crows can (mouth) (mouth) have?The red dust rises on the side of the iceberg, and the moon dew is not separated from Yaotai. "Gift to the Shou Lao": The scale of the farm was discussed in the past, and Yunkui built it and met the king.The elders of Mei'an are happy with their longevity, and they are so good at throwing beams to pray. "Occasionally Proverbs": Love knows that all dharmas are originally empty, and when you get back, you will enshrine your heart to the eight winds.Adversity and prosperity come and change, who is the master. "Gaiting Pavilion on the Jingli Mountain": Wan Shan leaves the green cloud building, (female weak) (female weak) smells the evening fragrance.Pedestrians at the foot of the mountain are dusty, who knows that the world is cool. In addition, I will cite a few more excellent works of Zen masters between Tang and Song to see the key to the transformation of Tang and Song poetry and literary styles. Zen masters of the Tang Dynasty: Master Hanshan: My heart is like the autumn moon, and the Bitan is clear and clean.There is nothing like it, teach me how to say it. Zen Master Huiwen: Fifty-five years of dreaming body, the east, west, south, north track are relatives.The white clouds have dispersed beyond the thousand mountains, and the autumn sky is full of new moons. Zen Master Huizhong: Dust has been rising for many years, although Jiali is not a monk.If you come back today to pay for this blog, you might as well leave a waiting lamp. Zen Master Xuedou Zhongxian (out of date with the time): The layman's family is not expected to pay homage, and it is most suitable to limit rocks.Taihu Lake is 36,000 hectares, who is the moon in the heart of the wave. Also "Five Teachers and Sons": occupying the ground and empty space, why should minions race against time.Tianjiao was born on Qianfeng, so Yunqing can't get ahead. Also "Penetrating the Dharma Body Sentence": When a leaf floats in the sky, you can see autumn, and the Dharma body must be transparent.There will be more new articles next year, and the spring breeze will not be worried. And "Great Merits Don't Slaughter": The top of Niutou Peak holds heavy clouds, and a few people sit alone and send it to this body.If the birds don't come, spring will pass. I don't know who is the person who came to the nunnery. Also "Hidden Traces from Joy": The picture loved the lake garden in the past, and the seventy-two peaks were green in the heart.Now Gao Wo thinks about the past, and Lu Gong leans on the stone screen. Also "The Rooftop of the Zen Master for Giving Treasures": The spring breeze blows away the sea, mountains and clouds, and there are few neighbors all night long.The moon is even more moonless in the stone bridge. I don't know who is the person beside the moon. Also "Send Chen Yue Xiucai": How deep is the purpose of fire in the water, the origin of holding grass is not gold.Mo Daozhuang was born to solve all things, and several people were so poor that they had no intention. Also "Fisherman": The spring is light and the smoke is light on the shore, and there is no wind on the water surface and the fishing boat is horizontal.The thousand-foot silk wheel is in the square inch, and I don't know where to get the kunwhale. In addition, among the works of Zen poet monks in the Ming Dynasty, the poetry rhythm is the most refined, and the Zen state and poetic state are the best, and there is no such thing as Zen Master Yutang's "Mountain Dwelling Poems", such as: In front of the Qianzhang Rock, leaning on the stick Chenopodium, you must be extremely promising to do nothing.Speech is like rebelling against the blue sky, but deeds are not correcting the flaws in the white wall.How can Ma Yu impoverish all things, and the dead sheep weep for themselves.Xiaxi Daoist's eyebrows are like snow, knocking on the door under the moon to send Zizhi. At the end of the turbulent flow, there is a secluded habitat, and a single tree is used as a bridge to cross the stream.Chunyu Taokai recalls Liu Ruan, Wan Shanwei's long dream and Yiqi.Looking for a monk, because he went to the north of Shiliang, he waited for the moon and suddenly thought that the sky was going west.Let me ask the past sages what happened, and listen to the chicken in ten years. The red sun in the world tends to slant westward.Don't exaggerate all the tricks.If it is flawless, it is jade, but if it is painted with feet, it is not a snake.Stretch your fists in the night rain and green forest ferns, and breathe out the spring breeze and green trees and flowers in your heart.World thoughts are inexhaustible, and the shortcut to fame lies in haze. Who are the few people who said this way?The six chisels don't distinguish who is disturbing, and only after one crossing does it move from the altar.In the empty forest, the doves call their wives, and the wind and cold tigers howl in the shade.The feelings of destroying Jie and honoring Yao are not exhausted, and she is pregnant and wins lying in the deep clouds. That is to say, if you rest now, you will rest, but ask for a name after death.In the chaos of the world, Sun Wu's strategy develops, and the talent is high, and Jia is right and wrong.There is a thousand years of hatred for the broken wood in the ditch, and the love for thousands of miles on the sea.Who knows that dry Zen cools the night moon, and the pine roots are flat on a stone bed. As for the poetic monk Ru Cangxue in the Ming Dynasty, he was not only the leader in the monks' and laymen's ci circles at that time, but also a genuine national poet, and he could also be called a patriotic poet who became a monk.He is also an old man in the late Ming Dynasty, who fled Zen and the world, and secretly acted as a protector of the work of restoring the country.There are many famous poems of his, too numerous to list. Now Jane chooses some of his works with the highest poetic and Zen state as representatives, such as: No one under the Panasonic is left behind, and the empty mountain pine nuts fall on the chessboard.Immortals are even more immortal, and there is no end to winning or losing through the ages. Several times Lixue and Jiyun tried their best to learn from lazy people.I can't afford to drag the broken nose rope, and relax in the depths of the hookah. Raise your head and look at the cloudless sky, who looks like my generation in the world.Put your feet among the thorn bushes, and hide under the moonlight curtain. Also "Send Inquiry to Qian Yushan (Qianyi) Jiangyun Tower Fire Empress Special Intent Code": In order to compare the world's affairs with the scorpion, the old man will sleep under the forest.God's will has not yet become a grass, and He Qing finally wants to see the leftover pearl.Facing non-north to An Zhihan, looking at Dongshan only Yu.There are endless strange books to explore the sea, and there are no words in the world that can be burned. We read this poem sent by Master Cangxue to Qian Qianyi. If you have a sense of history, how can Qian Qianyi be a second minister?How to collect information on the private deeds of the old people in the late Ming Dynasty, and how to use "History of the Ming Dynasty" to blackmail the descendants of the old people, and how his library (Jiangyun Tower) caught fire, so that he can concentrate on studying the history of Buddhism, then, for Cang In master Xue's poem, which uses Zen language as a warning, I feel that he has unique ingenuity, and every word and every word contains mystery. The above examples are for the sake of time constraints, so when we talk about the poetic realm of Tang Dynasty literature, which was influenced by Zen Buddhism, we quickly take a turn for the worse, and talk all the way down to the Song and Ming Dynasties, and casually say, I only mentioned a few of them in general, this is to explain that Chinese literature has accepted and integrated the Zen state of Zen since the Sui and Tang Dynasties, and only then has the achievements after the Tang and Song Dynasties. Notice.As for the relationship between Buddhist literature since the Tang and Song Dynasties and the diction of Chinese articles, there are more and more, and it is too late to say more. Young students, you need to pay attention. There is an extremely close and obvious relationship between Zen Buddhism and the thoughts of Lao and Zhuang, which is why there is such an eternal and unique artistic conception of the article. (2) Lyrics and music: the characteristics of the age of Chinese literature, from the formation and transformation of the style of Tang poetry, to the late Tang and the Five Dynasties, there was a literature of ci.Beginning in the late Tang Dynasty, during the Song, Yuan, Ming, and Qing Dynasties, Zen masters used words to describe Zen, and both the words and the Zen state are very good, and they can be seen everywhere, but they are ignored.Now we simply cite the works of poets who have been respected and recognized in history for reference, such as Xin Jiaxuan's Ci: "Crane and Pigeon Heaven (in the middle of Shimen Road)": There are thousands of dendrobium beads flying on the mountain, and the (rat-born) glider falling on the cliff thousands of feet, has passed through the firewood, and is still hindered. It seems that there are people's voices but there is no sound.Leisurely, far away from Futu, there are bamboos and reeds in the south of the stream, don't dislike sticks coming and going frequently, this place is suitable for old men, And "Sleeping is the thing": water dragonflies fluctuate and move green waves, a pool of snakes shines on a group of frogs, because of the wind, wild cranes are still dancing because of hunger, and the mountain mast is sick due to accumulated rain.In the place of fame and fortune, there are many wars, and there are fierce battles in front of the door. I don’t know if there is Huai’an country, and I dream that the sun is not falling. Also "Feelings": The source is never clear, and the grandpa is brought back in the car behind, who knows that in the lonely empty mountain, there is an expert Fu Caiwei.Yellow chrysanthemums are tender, and evening scent branches are usually the same. When picking flowers, the bees work hard, and the butterflies fly freely among the flowers. Also "Wuwu Worship Retirement Order to Serve the Shrine": How did the old retiree say that he was an official, and now he will be lenient if he offends his crimes, so he will send incense and fire to the shrine, and add documents to the old temple class.扶病脚，洗颓颜，快从老病僭衣冠，此身忘世深容易，使世相忘却自难。 又《登一丘一壑偶成》：莫滞春光花下游，便须准备落花愁，百年雨打风吹却，万事三平二满休。将扰扰，付悠悠，此生于世自无优、新愁次第相抛舍。要伴春归天尽头。 《瑞鹧鸽（京日病中起登连沧观偶成）》：声名少日畏人知，老去行藏与愿违，山草旧曾呼远志，故人今有寄当归。何人可觅安心法，有客来观杜德机，却笑使君那得似，清江万顷白鸥飞。 又：胶胶扰扰几时休，一出山来不自由，秋水观中秋月夜，停云堂下菊花秋，随缘道理应须会，过分功名莫强求，先自一身愁不了，那堪愁上更添愁。 元曲如刘秉忠的： 《干荷叶》：干荷叶，色苍苍，老柄风摇荡。减清香，越添黄，都因昨夜一场霜，寂寞在秋江上。 又：干荷叶，色无多，不耐风霜坐刂。贴秋波，倒枝柯，宫娃齐唱采莲歌，梦里繁华过。 又如动西村的： 《小桃红（杂咏）》：市朝名利少相关，成败经未惯，莫道无人识真赝，这其间，急流涌进谁能辨，一双俊眼，一条好汉，不见富春山。 古今荣辱转头空，都是相搬弄，我道虚名不中用，劝英雄，眼前祸患多种，秦宫汉冢，乌江云梦，依旧起秋风。 杏花开后不曾睛，败尽游人兴，红雪飞来满芳径，问春莺，春莺无语风方定，小蛮有情，夜凉人静，唱彻醉翁亭。 又如鲜于去矜的： 《寨儿令》：汉子陵，晋渊明，二人到今香汗青。钓叟谁称，农父谁名，去就一般轻。五柳庄月郎风清，七里滩浪稳潮平，折腰时心已愧，伸脚处梦先惊，听，千万古圣贤评。 清初有名的少年词人，也便是满清贵族才子的纳兰性德的词： 《浣纱溪》：败叶填溪水已冰，夕阳犹照短长亭，行来废寺失题名。驻马客临碑上字，闻鸡人拂佛前灯，劳劳尘世几时醒。 又：燕垒空梁画壁寒，诸天花雨散幽关，篆香清梵有无间。蚊蝶乍从帘影度，樱桃半是鸟衔残，此时相对一忘言。 又：抛却无端恨转长，慈云稽首返生香，妙莲花说试推详。但是有情皆满愿，更从何处著思量，篆烟残烛并回肠。 （3）小说：讲到中国文学中的小说，它与唐代的戏剧与词曲，也是不可分离的连体，而且它犹如中国的戏剧一样有趣，将近一两千年来，始终与佛、道两家的思想与情感，没有脱离关系，所以便形成后世民间，对于戏剧的编导，流传着两句俗话说："戏不够，仙佛凑"的戏言了。现在，为了贴切本题来讲，我们姑且把中国小说写作的演变，分为两大阶段：第一阶段，便是由上古传说中的神话，到周、秦之际，诸子书中的寓言与譬喻，以及汉、魏以后，道家神仙的传记等，如《穆天子传》、《汉武帝外纪》、《西王母传》等等，大多是属于传统文化思想，参加道家情感，神仙幻想成分的作品。第二阶段，是由唐人笔记小说与佛经变文开始，到了宋、元之间的戏曲，以及明、清时代的说部与散记等等，大多是含有佛、道思想的感情，而且融化其中的，往往是佛家思想的感情，多于道家。值得特别注意的，无论是小说与戏剧，它的终场结尾，或为喜剧，或为悲剧，或是轻松散慢的滑稽剧，甚之，是现代所谓黄色的作品，它必然循着一个作家固有的道德规律去布局与收煞，那便是佛家与道家思想综合的观念、人生世事的因果报应的定律。旧式言情的小说与戏剧，我们用讽刺式的口吻来说，大都是"小姐赠金后花园，落难公子中状元"的结局，然而，这也就是说明一个人生，因果历然不爽的道理。唐人笔记小说中，因为它的时代思想，受到禅宗与佛学的影响，固然已经开其先河，而真正汇成这种一仍不变的规律，嵌进每一部小说的内容中去，当然是到了元、明之间，才集其汇流，成为不成文的小说写作的规范。 元、明之间，历史小说的创作者如罗贯中，他写作的开端，开宗明义，便首先用一首的词，作为他对历史因果循环的观念，与历史哲学的总评语，如"滚滚长江东逝水，浪花淘尽英雄。是非成败转头空，青山依旧在，几度夕阳红。白发渔樵江渚上，惯看秋月春风。一壶浊酒喜相逢，古今多少事，都付笑谈中。"如果依哲学的立场而讲历史哲学的观点，罗贯中的这一首词，便是《金刚般若经》上所说："一切有为法，如梦幻泡影，如露亦如电，应作如是观。"是为文学境界的最好注释。也正如皓布棍禅师的《颂法身向上事》说："昨夜雨滂亨，打倒葡萄棚。知事普请，行者人力。撑的撑，柱的柱，撑撑柱柱到天明，依旧可怜生。"岂不是一鼻孔出气的作品吗？因此而引起后人根据这种思想，造作一本小说中的小说一一《三国因》一书，来说明三国时期的局面和事迹，便是楚、汉分争因果循环的报应律的结果，除了罗贯中以外，施耐庵的名著，只从表面看来，好像仅是一部描写宋、明时代社会的不平状态，官府骗上矇下，欺压老百姓，而引起不平则鸣共同心理的反应与共鸣，如果再加深入，仔细地研究，它在另一面，仍然没有离开善恶因果的中心思想，隐约显现强梁者不得其好死的观念。后来又有人怕人误解，才有一书的出现，虽然用心良苦，而不免有画蛇添足，多此一举的遗憾。至于、等书，全般都是佛、道思想，更不在话下。此外，如历史小说的、、等等，无一不含容有佛学禅宗不昧因果的中心思想。也正如天目礼禅师颂《楞严经》的"不汝还者，非汝是谁"，云："不汝还兮复是谁，残红落满钓鱼矾，日斜风动无人扫，燕子衍将水际飞。" 由此发展到了清代，以笔记文学著名的蒲松龄所著，几乎全盘用狐鬼神人之间的故事，衬托善恶果报的关系。尤其他《醒世姻缘》一书，更是佛家三世因果观念的杰作，说明人生男女夫妇间的烦恼与痛苦，这种观念，后世已经普及民间社会，所以杭州城隍庙门口，在清末民初还挂着一副韵联："夫妇是前缘，善缘恶缘，无缘不合。儿女原宿债，讨债还债，有债方来。"便是这个观念的引申。至于闻名世界，以长篇言情小说，反应老式文化中贵族大家庭生活的一书，也是现代许多人，以一种无法加以解说的情感与心理，醉心于号称"红学"的一部名小说。它的开端，便以一僧一道出场，各自歌唱一段警醒尘世的警语与禅机，然后又以仙凡之间的一块顽石，与一株"小草剧怜唯独活，人间离恨不留行"的故事，说明许许多多、形形色色、缠绵反侧的痴情恩怨，都记在一本似真如幻的太虚幻境的账簿上，隔着茫茫苦海，放在彼岸的那边，极力衬托出梦幻空花，回头是岸的禅境。作者在开始的自白中，便说："满纸荒唐言，一把辛酸泪，都云作者痴，谁解其中味。"以及"假作真时真亦假，无为有处有还无"的警句，这岂不是《楞严经》上，"纯想即飞，纯情即堕"，以及"生因识有，灭从色除"的最好说明吗？所以有人读，是把它看成一部帮助悟道的好书，有人读，便会误入风月宝鉴，红粉迷人的那一面，其中得失是非，好坏美丑的问题，都只在当事人的一念之间而已，吾师盐亭老人曾有一诗颂云："色穷穷尽尽穷穷，穷到源头穷亦空，寄语迷魂痴儿女，寥天有客正屠龙。"应是最好的结语。 2.禅与文学的重要性 以上举出有关唐诗、宋词、元曲等的例子，有些并非完全以佛学或禅语混人辞章的作品，但都从禅的意境中变化出来，如果只从表面看来，也许不太容易看出佛学禅宗与中国文化演变的深切关系。事实上，我也只是随便提出这些清华淡雅，有关禅的意境的作品，作为此时此世，劳劳尘境中，扰攘人生的一付清凉解渴剂而已。禅宗本来是不立文字，更不用借重文学以鸣高，但禅宗与唐、宋以后的禅师们，与文学都结有不解之缘，几乎有不可分离的趋势，在此提出两个附带的说明，便可了解禅与文学关系的重要了。 （1）禅师与诗。孔子晚年删诗书、定礼乐，栽成缀集中国传统文化学术思想的体系，他为什么每每论诗，随时随处举出诗来，做为论断的证明？秦、汉以后的儒家，为什么一变再变，提到五经，便以作为、《易》、《礼》、《春秋》的前奏呢？因为中华民族传统文化的精神，自古至今，完全以人文文化为中心，虽然也有宗教思想的成分，但并非如西洋上古原始的文化一样，是完全渊源于神的宗教思想而来。人文文化的基础，当然离不开人的思想与感情，身心内外的作用，宗教可以安顿人的思想与感情，使它寄托在永久的遥途，与不可思议的境界里去，得到一个自我安心的功效，纯粹以人文文化为本位，对于宗教思想的信仰，有时也只属情感的作用而已。所以要安排人的喜、怒、哀、乐的情绪，必须要有一种超越现实，而介乎情感之间的文学艺术的意境，才能使人们情感与思想，升华到类同宗教的意境，可以超脱现实环境，情绪和思想另有寄托，养成独立而不倚，可以安排自我的天地。在中华民族的文化中，始终强调建立诗教价值的原因，这个特点与特性，确是耀古腾今了，古人标榜"诗礼传家"，与"诗书世泽"，大多但知其然而不知其所以然的关系，就是没有深刻研究诗词境界的价值与妙用。过去中国读书的知识分子，对于文学上基本修养的诗、词、歌、赋，以及必要深入博古通今的史学，与人生基本修养的哲学，乃至琴、棋、书、画等艺术，都是不可分离的全科知识，所以在五六十年以前，差不多成为一个文人，自然也多会作诗填词，只有程度好坏深浅的不同，并无一窍不通的情形。因此过去中国的诗人，与学者、哲学家，或政治家、军事家，很难严格区分，并不像西洋文化中的诗人，完全以诗为生，而不一定要涉及其他学识的关系。禅宗，不但不立文字，而且以无相为相，无门为门，换言之，禅宗也是以无境界为境界，摆脱宗教形式主义，而着重佛教修证的真正精神，升华人生的意境，而进入纯清绝点，空灵无相而无不是相的境界。我们为了言说解释上的方便，只好以本无东西而强说东西的方法，例举世间的学问，可以譬喻禅宗的境界的，便有绝妙诗词的意境，与上乘艺术作品的境界，以及最高军事艺术的意境，差可与之比拟，所以自唐、宋以后，禅宗的宗师们，随口吟哦唱道的诗、词、与文章，都是第一流有高深意境的文学作品，因此流风所及，就自然而然，慢慢形成唐、宋、元、明、清文学的意境，与中国文学过去特有的风格了。 （2）宗教