Chapter 7 4. Zen Jungle System and China

The spirit of cultural education Since the Wei and Jin Dynasties, when Buddhism was introduced to China, the monks who believed in Buddhism sat alone on a lonely peak, or lived in seclusion in the forest by the water, and lived a secluded lifestyle. They probably still retained the Buddhist monks in India at that time. status.From the Southern and Northern Dynasties to the Sui and Tang Dynasties, this kind of lifestyle of begging for self-study instead of production was not welcomed by the social ethos of building a country with agriculture and running a family with diligence and thrift. Now, there are more and more male and female monks and nuns among Buddhists, and the trend of the trend will naturally form a trend of group life.In the heyday of the Tang Dynasty, with the creation of Zen master Mazu Daoyi and his proud disciple Baizhang Huaihai, regardless of the norms and precepts of primitive Indian Buddhism, they resolutely established a Chinese-style Zen jungle system, collective production, and collective work. Farming, with the group lifestyle of fellow practitioners and mutual assistance, created the scale of Zen temples, causing various sects and Buddhist studies to forever plant a deep foundation in Chinese culture and history.After the founding of the Song Dynasty, the Confucianists of the Song Dynasty were not only influenced by Zen in terms of academic thought, and established a school of Neo-Confucianism, but also in the style of lectures, the norms of the academy, and the scale of personality education, all of them were not immune to the jungle system. Influenced by the spiritual thought of Zen, even since the Tang and Song Dynasties, the imperial court's system of serving lectures and readings of sutras has also been influenced by the Buddhist system of opening lectures.Therefore, the Zen jungle system has too much and the closest relationship to Chinese culture and the academy system of Chinese education, as well as the educational spirit after the Song and Ming Dynasties.As long as you study all the clear regulations of the Zen jungle system in detail, and read the "Chan Lin Bao Xun" and the historical biographies of Zen eminent monks after the Song and Yuan Dynasties, and compare the evolution of relevant cultural thoughts and educational historical facts in Chinese history, you will know clearly That's why.Now, in order to save time, we can only provide enough research materials for reference, and no further research can be done.Regarding the outline of the Jungle System, I had a book "Zen Jungle System and China's Special Society" before, which described its outline. Now I can only extract a part of it as a summary of this topic.

(1) Brief Introduction to the Primitive System of Buddhism Zen is a sect of Buddhism. Its purpose is to teach outsiders, not to establish words, but to directly point to people's hearts, and to become a Buddha by seeing one's nature. Because it does not necessarily need words, it has become a Chinese-style Buddhism after it was introduced to China.It is not accurate to say that it is a reformation of Buddhism, because it has neither changed anything nor created something new, and its purpose and practice method have neither changed the original face of Buddhism, nor were they created by China itself. The only thing is to change the original Buddhist system from India to suit the customs and customs of Chinese culture. From then on, a new type of Chinese Buddhist atmosphere will be established, and it will affect the social norms of all classes in later generations.But it is just like the silence taught by the Buddha. Although it has done a great cause in Chinese society, it is still unknown to the public. But as far as the system established by Chinese Zen is concerned, it has indeed made great contributions to Buddhism. An extraordinary event, for all social classes in China, also established the scale of the organization for later generations.

In India before Sakyamuni became a monk, there were many other religious beliefs and people who were born out of the world and specialized in cultivation.However, our hermits are not necessarily without family problems. As for the recluses in India, they are all people who have left home and escaped from the world. Wearing cassock, detached from vulgarity, and without family burdens, the male is called "Bhikkhu" and the female is called "Bhikkhuni". The name "Bhikkhu" contains the meanings of begging monks, terror demons, and killing alkalis. The meaning of mighty virtue that the demons are afraid of.Therefore, most of the monks who strictly abide by the Buddhist system are practicing asceticism and are determined to be diligent. Among them, those who pay special attention to asceticism are especially called tuduo practitioners.Primitive Buddhist monks obeyed the precepts and systems of the Buddha, and at the same time had to practice the asceticism of Thutuo. In addition to obeying the precepts of xinxing cultivation and behavior, he also stipulated various systems for personal life:

Clothes.But three clothes, if there are too many, you have to donate. What's more, pick up the old cloth and rags that people discarded, and make clothes one by one, which is called dung sweeping clothes.After it was introduced to China, they changed to Chinese-style gowns. Some of them were made by begging for hundreds of clothes and mending the sleeves. They were called broken sleeves or patched sleeves. Food.One meal a day, at most two meals in the morning and noon, and no more after noon, because he regards food only as a medicine to maintain life and cure hunger. live.Be at ease with the situation, eaves, temple corridors, under trees, wilderness, barren mounds, spread the seat and collar you carry with you, or a straw futon, and jump in the forest with two feet (commonly known as cross-footed), and you will live through this day and night with peace of mind.

Row.Walk peacefully with bare feet or straw shoes and bald head.In India in the past, at most there was an umbrella on it to cover the sun and rain. When it spread to China, the umbrella was replaced with a bamboo hat. Therefore, writers have the praise of "short shoes and a bamboo hat with a head".In addition to this suit, it is a big deal to bring a clean water bottle for drinking and washing, and an alms bowl.For eating purposes, the rest may just bring some scriptures. They work so hard, try their best to give up the burden of material desires, and live the primitive life of human beings with only a crippled life, just to devote themselves to seeking the Tao, to show that they have given up their lives and bowed to the world.Although, they still have the heart of benefiting the world and helping things, but in terms of behavior, they are absolutely out of the world. The so-called Toutuo does not stay in the sky for three times, just to avoid nostalgia for things. , It can also be called He, and it can also be called Neibushi. He is similar to Yang Zhu's self-serving, and at the same time has Mozi's rubbing the top and putting the heels on the heels to benefit the world.However, there are also some monks who live together and practice Taoism, that is called the Sangha. The Sangha is the meaning of a group of monks. Monks, when they were introduced to China, they were collectively called monks, and they were misrepresented, and they were also called monks. In fact, a monk and a monk sum up these meanings.

When Emperor Ming of the Han Dynasty, the first monks who introduced Buddhism to China were two eminent monks from India, Shemo Teng and Zhu Falan. The Han Dynasty placed them in the White Horse Temple in Luoyang, so the later Buddhist temples and monks' residences in China; It's called temples and courtyards.In fact, in the Han Dynasty, the temple was originally the name of the government agency under the imperial court (central government). "Han Shu·Yuan Di Ji" notes: "Wherever the court is located, it is called a temple." For example, Hongzhang Temple, Taichang Temple, etc.During the Han, Wei, Jin, and Southern and Northern Dynasties, the eminent monks who preached in the western city came from the east. Although not all of them practiced the Dhuta practice, most of them were monks who strictly observed the precepts. people.Although there are also offerings from believers who rely on faith to convert, but as time goes on, there is still a problem:.

(1) Indian culture has always respected and believed in Samana, and in the central and southern areas, the climate is warm and there are many wild fruit forests. It is not easy to beg for food, and you can pick it anywhere to satisfy your hunger. But in China, it is not so easy. (2) The customs and customs of Chinese culture are quite different from those of India. Except for those who are poor and needless, beggars, even hermits, they still earn food and clothing by farming their own acres. (3) China has always been based on agriculture. The government and society attach great importance to farming. Living only by begging will be regarded as a lazy or useless person. (4) The concept of ancient traditional culture believes that people's body, hair and skin are inherited from their parents and cannot be damaged; since monks have shaved off their temple hair, they have committed great disrespect and unfilial piety, and ordinary people have already had a heart of discrimination. What's more, it is even more difficult to beg for food from others.

Due to the above-mentioned reasons, most of the Chinese monks before the Sui and Tang Dynasties relied on the beliefs of the emperors and ministers to maintain their lives. There have been many accidents that have aroused great resentment in history and politics several times.However, at that time, the monks in China adapted to local conditions and could no longer fully follow the original Buddhist system. Some of them had already built temples and lived together in groups. If you live in a (clean ashram), you need to change your way of living in order to adapt to the environment. (2) Origin of Zen Jungle System

In the era of Emperor Wu of Liang, Master Bodhidharma came across the sea to the east, and taught the Zen method of Buddha's heart seal, which was the beginning of Zen in China. At that time, there were not many uncles who believed in Zen. "Records, there are only three or four people who formally obtained the Dharma from Master Bodhidharma, and among them, Shen Guang is the only one who accepts the master's mantle, inherits the heart seal, and is the second generation patriarch of Dongtu.Although the number of scholars in the following generations gradually increased, they all accepted the ancestral throne in a single line. It was passed down to the sixth generation patriarch Huineng, who greatly promoted the way of Zen in Caoxi, Guangdong.Scholars from all over the world converge, and the Zen sect can be said to be as far away as the sun, shining brightly, and the mantle and mantle stops with the Sixth Patriarch and is no longer passed on.There are many disciples who have obtained the Dharma from the Sixth Patriarch, and those who can carry forward, there are Chan Master Huairang in Nanyue, Hunan, and Chan Master Xingsi in Qingyuan, Jiangxi. After that, there was Mazu Daoyi, a Zen master who greatly promoted the purpose of Zen. Because his lay surname was Ma, he was called Mazu.There are seventy-two great virtuous teachers under Mazu's sect, and there are only a few of them who can be regarded as masters of Zen Buddhism, among them is Zen Master Baizhang Huaihai in Hongzhou, Jiangxi.Known as the leader, who changed the system of Buddhism from the East, the first to establish the jungle system were Mazu and Baizhang’s master and apprentice, and they officially established the jungle norms, especially thanks to Baizhang, so it is said that Baizhang founded the jungle. According to "Shimen Orthodox "Contains: "In the ninth year of Yuanhe, Zen master Baizhang Huaihai began to establish the world's forest regulations, which are called Qing regulations." In fact, Baizhang's master and apprentice were in the middle of the Tang Dynasty (about the eighth and ninth centuries A.D.).Buddhism was formally introduced into China. During the Han, Wei and Jin dynasties, four or five hundred years had passed since it was transformed. It was integrated into Chinese culture, influenced by Chinese folk customs and social customs, and gradually changed the system. It was inevitable. Of course.Before Baizhang, Liang monk Fayun lived in Guangxiao Temple. Although he had been ordered to create clear regulations, he did not dare to resolutely reform and establish norms like Baizhang. After Baizhang, there was no perfect system of monks. It can exceed the scope of the jungle system, so the speaker must be Zen Master Baizhang who created the jungle system.

Before Baizhang, the style of study of Zen was mostly only spread in the south of the Yangtze River. The most prosperous areas were in Guangdong, Hunan, Hubei, Jiangxi, Fujian, Zhejiang, Jiangsu, Sichuan and other provinces. Not many people can go north to the Central Plains. , As for the north and south of the Yellow River, it still stays in the way of Buddhism from the East in the early days.Other sects other than Zen, as well as masters who specialize in Buddhist theories and lectures on scriptures, are called Yixue Shamen, and there are still a lot of them. He himself can't get out of the trend of the times. If someone wants to openly change the old system, he will naturally be angry.Therefore, when Baizhang founded the forest, he was called a "broken monk" by others, which is inevitable.Matsu Baizhang and others were all majestic, wise and open-minded people, with the talent for life, bearing the imprint of becoming a Buddha immediately, he resolutely changed the system, of course because of his superior insight and concentration, it was also a natural trend to adapt to the current situation.

After Baizhang, between the late Tang Dynasty and the Five Dynasties, five sects of Zen sects were established, and the system of monks and monks generally followed the clear rules of the jungle. Because of the difference in place and time, there are slight differences in each. This kind of etiquette and teaching methods that cannot be regarded as similarities and differences, but can only be regarded as differences, is also called family tradition.Therefore, in the later generations, each jungle Zen temple had its own different family traditions, and it was passed down to the end of Qing Dynasty and the beginning of the Republic of China. Strictly speaking, the norms passed down in the jungle of Zen temples have undergone changes for more than a thousand years. Of course, it is not entirely the old view of Zen Master Baizhang. up.Moreover, each temple in the south of the Yangtze River, the upper reaches and the lower reaches of the Yangtze River has its own family traditions and rules. However, tracing the origin of this evolution, no matter how it changes its form, we can draw a conclusion: The style of the Conglin Temple originated from the evolution of the Conglin System.The jungle system of Zen Buddhism is an evolution born out of Buddhist precepts. Buddhist precepts were formulated by Shakyamuni Buddha. It was established for the collective life of monks and the cultivation of physical and mental life. It has the etiquette in the Chinese culture "Book of Rites", as well as the spirit and spirit of laws and social regulations. effect. 1.the scale of the jungle (1) Abbot monk: He is in charge of the temple's practice (education), temple affairs (administration), precepts and regulations (law), Dharma propagation (preaching), economics and finance, and is equal to the head of the government and the leader of the society.The place where he lives in the temple is called the abbot, that is, the Buddhist scriptures say that the residence of Vimalakirti only means the abbot, so the abbot and monk of a temple are usually called the abbot. meaning. "Chan Yuan Qing Regulations" said that the abbot of the venerable dwelling said: "On behalf of the Buddha, he manifested the different magistrates, so he taught the Dharma. The name is on one side, and the wisdom of the Buddha is continued. The abbot of this day. The first time to turn the wheel of Dharma; the name is born. There is evidence for the succession of teachers. , is the trumpet to pass the lamp." (2) The production of abbots and monks: abbots are elected by the monks, and must meet several conditions: first, they must be disciples of Zen who have obtained the Dharma, must have a real understanding of practice, and must be a good model for the public, and they must be in good shape. incomplete.Second, to be popular among the people of Defu, please ask the elders of the mountain and other abbots of the forest to help.Third, the consent of the imperial government (central government or local government) must be obtained. He has the conditions that everyone expects, and after an extremely grand ceremony, he can be enthroned as abbot monk. If there is a teacher and monk above, there will be Fufa and Heirfa in the ascension ceremony.The formalities such as People's Court and Shilu can be regarded as the completion of the scene of receiving seats, which is equivalent to the modern purpose of alternating education and the handover of positions. (3) Monks who have retired from the hospital: the former abbot monk who has abdicated is called an old monk who has retired from the hospital. He and the newly appointed abbot and monk who took over the law are regarded as father and son, and they must be respectful, support and serve their abilities until they are old and dead, and they must be filial. What is accused, even more, is considered to have violated the rules and received punishment, but most of the eminent monks who retired from the academy in the Tang and Song Dynasties were far away, and never refused to do things that resembled love. (4) The relationship between monks and the government: In the past, in China’s politics, regarding the system of monkhood and Taoism, although there have been moderate controversies in the past dynasties, due to the broadness and beauty of Chinese culture, the final decision is to treat monks with respect to teachers. Although Dao and others did not kneel down when they met the emperor, they only had to put their palms together to ask questions, which was equivalent to bowing to the emperor.In the Eastern Han Dynasty, monks and nuns were under the management of Hongzhang Temple.After the Tang Dynasty, the Dazengzheng and Dasangtong since Yao, Qin, Qi, and Liang were changed, and Cao, the temple department, was set up to be in charge of the plans and Taoist scriptures of monks, nuns, and Taoists all over the world.The Temple Department and the Senglu Department are equal to the religious department of the modern government. In the Tang Dynasty, they belonged to the Ministry of Rites. "Tang Hui Hui Yao" stated: "On May 15, the first year of the Tianyan Zai, the monks and nuns of the world were ordered to be affiliated to the Temple Department. "The household registration of monks and nuns throughout the country is also under the special management of the Ministry of Temple, and there is a special project for monk registration. In the second year of Emperor Xianzong of Tang Dynasty, there was also a title of monk registration in the left and right streets of Chang'an, the imperial capital, which is equivalent to that of Yao Qin. The Shamentong, the monk leader of the monks in Jingyi in the Southern Qi Dynasty, selected and hired eminent monks with moral and academic accomplishments, and all of them became monks, in charge of the affairs of monks, nuns and Taoists all over the world.For a period in the Yuan Dynasty, there was also a dedicated Executive Propaganda Institute to manage affairs such as monks, laymen, lamas, and border affairs.During the Hongwu period of the Ming Dynasty, monk priests were set up, and the provincial governments were set up as Senggangsi, and the prefectures were set up as Sengzhengsi, because of their professional titles in the Qing Dynasty.Du disc is a document issued by the government to monks and nuns, which is equivalent to modern diplomas and identity certificates. In the Tang Dynasty, it was also called He Bu Di, which was issued by the Ministry of Shangshu and Ancestral Hall.The ultimatum of Taoist priests, also known as Lu. Although the monks who are the abbots of the jungle are elected by the monks, they also need to be hired with the consent of the court or local officials. If the abbot monks are unethical, the government can also remove him from his position, and even recover the dishes. When ordered to return to vulgarity, one becomes a commoner and accepts the sanctions of the government's laws like ordinary people. This system did not gradually deteriorate until after the Qing Dynasty and became less strict.Because the Qing Dynasty was spiritually ruled by a foreign race, and it was relaxed in disguise, because it had another political role.Although the regimes of the past dynasties in China did not have the freedom of religious belief stipulated in the constitution like modern people, they have always allowed freedom of religious belief. In the past, the government's measures for monks and Taoists were not strict management, but strict supervision. (5) The tasks performed by the abbot and the monk: the position of the abbot is the abbot who is the head of the whole temple. He selects the monks and shares the duties of various deacons, but it is called a job application, not an assignment.Applying for a job is equivalent to saying that you are hired with courtesy, not with orders.Although the positions of various deacons are requested by the abbot, once the appointment is made, each of them will perform his duties and handle them impartially. Even the abbot cannot be favoritious, because they have the highest belief and do their best. Everything is for the resident , is merit.Permanent residence refers to the overall pronoun of the jungle temple, which is the meaning of permanent residence of Buddhism mentioned in Buddhist scriptures.Therefore, the abbot must invite all the deacons to discuss matters concerning the handling or resolution of the entire temple and the general public. They cannot act arbitrarily. At least, two senior deacons and elders, or a small number of important deacons participate in the decision.Therefore, in terms of position, the abbot is not like the chief official of the government in the autocratic era, but he is like the strict teacher of all the disciples of the old Chinese education, because his important responsibility is to guide the monks in the temple to practice in the field. , and the supervision of conduct, in this regard, he has supreme authority and an infinite sense of responsibility. Therefore, in the ancient jungle, some abbots did not ask about affairs at all. He has more to do, he only needs to work hard on his own practice, preach the Dharma at any time, and teach by example. If he can prevent the scholars from going astray, this is his responsibility. (6) The abbot and the monk invite the deacons of the two orders: when the abbot is in place, he must choose the deacons of the whole temple. The so-called deacons, Baizhang old rules, are called governors.The head of the class is called the head of the class in the old rules.He has to select the monks to be competent, and to hold various positions that are popular with everyone. Although they are not elected, they must be understood and agreed by the public.When he wants to publish the procedures for the duties of each deacon, he must first seek his consent, and then write the name and position of each deacon on a board (equivalent to a modern bulletin board), and hang it up, and everyone must abide by it. , must be listed on the 15th of the first lunar month or the 15th of July every year.Before applying for a job, the abbot prepared tea and fruits three to five days before, and ordered the waiter to invite a certain teacher to come to have tea. After the abbot asked them face to face, and got their consent, the secretary wrote down the names and positions one by one. , listed for public display.Then on the day of inauguration, at lunch time, they will be sent to the fasting hall first, and they will be seated one by one to eat.After dinner, walk around the Buddhist scriptures, send them to the main hall, arrange the positions in turn, and then bow to the Buddha.After the evening class, each new deacon will be invited to take office at the abbot's seat, and the abbot will give him face-to-face admonitions, admonishing him to do his duty with all his heart and abide by the clear rules.After retreating to the old office rooms and visiting them one by one, they are called Xunliao (the name of Xunliao is different in the precepts).This is a simple application process.When applying for a job, there are also two people who are asked to hold the same post as assistants to each other, or several people hold the same post, occasionally.However, although the deacons and deacons are appointed by the abbot, they are not like the organization of officials at the upper and lower levels. They are parallel. It can be said that there is only a circular relationship, neither upper nor lower, nor vertical and horizontal. respect, but there is no concept of subordinates to superiors. 2.wind rules of the jungle (1) Equality of status and group life: In the Tang and Song Dynasties, when Zen Buddhism was in its heyday, there were generally four situations for those who became monks and monks: ① Some who studied Buddhist scriptures were called Yixue monks, and some were monks who studied Buddhist scriptures; After being admitted in the examination, the imperial court gave Du Disi to become a monk. ②Those who take the initiative to seek the way out of the crowd and ask the great virtuous and eminent monks to be ordained. ③Gift from the imperial court, awarded to those who are today's servants and common people, who are free to become monks.In the Tang Dynasty, the government sold ducing discs several times for financial income, allowing free monks to become monks. ④ Those who are old, weak, widowed or widowed, have nothing to support and become a monk.Among these four situations, if an underage person wants to become a monk, according to the precepts of the Buddha, he must obtain the consent of his parents and family before he is allowed to become a monk. Once you have become a monk and received precepts, you can go to the jungle to ask for alms for a long-term stay after you have obtained the vows. There are roughly two types of offerings, each with different procedures: ①Generally, those who stay for a few days or for a short period of time are called hanging alms ( Commonly known as pending orders or hanging orders).The monks who hang the saddle, in order to admire the Taoism of a certain forest abbot monk, come to study from afar, or pass by here on a wandering foot, but they must first go to the living room, and greet them according to certain ceremonies. The luggage is placed in the ceremony, and then the teacher who knows the guest or the teacher who takes care of the guest receives him according to the etiquette, and inquires about the process according to a certain Zen terminology. After knowing the purpose of his hanging bag, he is sent to the guest room and greeted for bathing and eating.The guest rooms where ordinary monks live are called squatter rooms.Those who receive traveling monks are also called Yunshuiliao. During the Tang and Song Dynasties, the old name was Jianghuliao.The most common passer-by hanger also entertains one night and three meals, which is equivalent to sitting at home and there is no discrimination.If you meet someone who is studying and traveling, in some relatively large jungles, before he leaves, he will also send some travel expenses, called straw sandal money.If you want to stay longer, you have to go to the hall to chant scriptures and participate in work with the public. Although you live in a guest seat and have an average work and rest, you still can't be special. ② Those who want to live for a long time are called beggars.Those who want to live in the meditation hall to study are called beggars.After asking for Haifu, even if the monastery is formally purged, it must be hanged first and lived for a while. After the examination of the Zhike teacher and the deacons, if they think it is OK, they can ask for a long-term residence in Haifu. The old system is called An purse.Twice a year, spring and autumn, the resident monks are given out cloth or money for clothes, so that they can be used for sewing clothes.In addition to the alms given by the benefactor, the resident will also be given pocket money once a season, which is also called lining money. All the people who have received the precepts, hold the dish, and are permanent residents, have the same status and life, from the abbot monk to the monks who perform hard labor.In terms of clothing, food, housing, and transportation, we must strictly abide by the Buddhist precepts and the clear rules of the jungle.If you violate the precepts and clear rules, you will be punished with kneeling incense or hard labor if you are light, and you will be punished or rejected according to the law if you are more serious. This is commonly known as driving out of the three gates. Clothes.Generally, they wear long robes left over from the Tang and Song dynasties, and the same is true for practicing Zen meditation. They wear short jackets when they are doing labor.When it is necessary to be polite, he wears a large robe, and now the monks call it Haiqing.When they go to the temple to chant scriptures, worship Buddha, or listen to scriptures, they wear cassocks when they preach.The cassocks of Chinese monks have been restructured in the Tang and Song Dynasties and are not the original style of India. Now, only on the robes of the monks can we see the traditional Chinese culture, the graceful and broad atmosphere, and the clothes of the upper kingdom demeanor.The dressing and folding of monks have certain rules.They are all well-trained and self-cultivated, even if thousands of people travel, it is rare to hear the erratic wind on the hem of their clothes. Food.According to the precepts of Buddhism, there are only two meals a day, morning and noon, and for various correct reasons, one does not eat after noon.When eating, they use bowls and spoons to pick up rice, unlike Indians who eat rice with their hands, but in China, they have changed to bowls and chopsticks, just like ordinary people.However, Mahayana Buddhism is fully practiced, and they are all vegetarians throughout their lives, and they do not eat after noon. Except for a few hard labor monks, they dare to eat in the evening because they are afraid of physical weakness.When eating, all are in the Zhaitang (dining hall), also known as Guantang, which is based on the Buddhist scriptures. When eating, it is used as a visualization of healing. Don’t be greedy for food and drink. This rule must be followed unanimously. , even up to the abbot and monk, there is no exception to set food, which is called passing the hall.If there are foreign guests, they will be accompanied by the intellectuals to eat in the living room, and the abbot and monk can also accompany the guests to eat when they have to.There are certain rules when eating for the public. Even if there are thousands of monks or more, they will know that it is time to eat when they hear the sound of the cloud board. Sit down in turn.The bowls, chopsticks, and dishes are placed in a certain order, and everyone sits upright, and cannot bend down on the table casually.Holding the bowl in the left hand and chopsticks in the right hand, there must be no sound of drinking, chewing or eating.At the top of the middle of the dining hall is the seat of the abbot and the monk. The abbot began to take the bowl and hold the model, and everyone began to eat at the same time.If the abbot monk has something to say to the public, he stops eating and speaks to the public when the public is eating. This is called Biaotang.On the first and fifteenth day of each month, vegetables are added to the laborers, or when believers give alms to the Lord and monks, they also need to add vegetables. live.The monks who devote themselves to practicing meditation in the meditation hall are called Qing monks. They live in the meditation hall day and night, and everyone else has a hut, one for each person, or several people for one.According to Buddhist precepts and jungle rules, apart from chanting scriptures in the morning and evening, doing homework, and listening to the scriptures, there is nothing to do in the dormitory, no chatting in the dormitory, no wandering around, no three-person gathering or shouting loudly for no reason.If you meet the abbot monk, the class head deacon, or the elderly and virtuous people, you will stand up with your hands together in awe, and ask for daily life. Row.Everyone walking, or lining up with the crowd, must follow the precepts and rules, put your hands on your chest, walk slowly and serenely, keep your face down in silence, don't look left and right, and don't strut.If you have to go out for something, you must go to the living room to ask the Zhike teacher for leave. When you return to the temple, you must go to the living room to cancel the leave, and you are not allowed to go out casually.Even if the abbot or head deacon leaves the temple, he must explain in the living room that he will ask for leave for a few days, and at the same time, he must ask for leave and sell it in front of the Buddha statue.Other life matters, such as bathing and laundry, have their own regulations.When you are sick in the jungle, you have your own prescriptions from the pharmacy, and you don't have to go to the palace with the crowd.If you are seriously ill and live in the Ruyi Hall, there will be monks who are willing to serve and nurse the sick. Ruyi Hall is the old Anle Hall.After death, they will be moved to the Nirvana Hall, where they will hold the Dabi (commonly known as Qianhua), and then collect the ashes and put them in the spiritual bone pagoda (commonly known as the ashes pagoda). In short, the real jungle group life is absolutely equal everywhere, with rules in everything, from one day to thousands of years, starting from the management of one's own body and mind, and the public, all follow the rules. As for the detailed rules, there are more than that. this.Therefore, Cheng Yichuan, a great Confucian scholar in the Song Dynasty, saw the life of the monks in the jungle, and sighed: "Three generations of ritual and music are all here." (2) Equality of labor and labor, welfare economy: The most important thing for Baizhang to create a forest is to change the system of monks who do not produce themselves, but rely solely on begging for food.The original Buddhist precepts, monks are not allowed to plow and plant, fearing that they will hurt their lives. That can be done in some places in India, but in China, which has always attached importance to farming, it will never work, and it will not last for a long time. .Therefore, Baizhang resolutely established the forest system in spite of other people's censure, reclaimed mountains, forests and farmland, mainly for self-cultivation and self-sufficiency, and supplemented by raising money.Farming and harvesting, like ordinary civilians, must pay taxes and pay taxes according to government regulations. They are neither special classes nor aliens.In addition to devoting oneself to practicing and proving the Dharma on weekdays, every time there is farming or labor, the monk value teacher (the master of ceremonies) will announce that no matter whether he is up or down, he must participate in the labor unanimously. It is called Chupo, and the old system is called Puqing.When going out of the slope, the abbot monk must take the lead and set an example for others. In his later years, Zen Master Baizhang still operated endlessly by himself. His disciples felt sorry and secretly hid his agricultural tools. He didn’t have tools, and he didn’t go out to work for a day, so he didn’t eat for a day. Therefore, in the Zen school, there is a saying: "A day without work, a day without food", and he uses this to encourage future generations. From this we can see his great personality. Inspired, the modern monk Xuyun is 120 years old, and he still practices it personally, and he will keep it unchanged throughout his life. In the economy of the jungle, all income and expenditure must be absolutely open, and the term is called the public.All the income is for the life of the people in the temple, and they try their best to seek welfare for the people. If there is any surplus, they buy more land and property, hoping to support more monks all over the world.A group of deacons and others, most of them have a clear distinction between public and private, and absolutely dare not take the initiative to use the resident plants and trees, because the monks absolutely believe in karma beyond the system, and they are often passed on as sermons, such as: " A grain of rice in Buddhism is as big as Mount Sumeru. You will not be able to attain enlightenment in this life, and you will be returned with a hair and a horn." Therefore, they love and protect the monks who are truly practicing in the meditation hall, and do not want to disturb them in the slightest. Enlightenment, in order to repay the kindness of the world, the country, the society and the donors.Once upon a time, there was a Chan Master Baoshou who worked in the warehouse of the Wuzu Temple. At that time, the resident monk Jie Gong occasionally took medicine due to illness and needed ginger. The waiter went to the warehouse to get it. , Ling took the money to buy it back, and Baoshou paid him.Later, Dongshan was short of an abbot, and the county guard sent a letter asking Mr. Jie to find an abbot. Mr. Jie said: If the man who sells ginger gets it, he will go to be the abbot of Dongshan. The sentence is said to be a good story of Zen.In 1941, when the author was in Chengdu, I met an old monk who had retired from the Baoguang Temple in Xindu. Baggage, when he abdicated, he still only carried this broken baggage. He never dared to use anything privately for permanent things. He claimed that his virtues were not enough to attract people, and he could not bear the cause and effect. It is the style of the jungle monk. (3) Believe in equality and abide by the law in words and deeds: the so-called jungle, as the name suggests, means to aspire to be in the mountains and forests.They all firmly believe in Buddhist Dharma, especially the Zen method of becoming a Buddha with a heart. They want to live in the jungle to practice the method of becoming a Buddha with a single heart. Therefore, in addition to abiding by the rules of the jungle, they also adhere to Buddhism in the temple precepts.According to legend, in the past, there was an eminent monk in Tiantai Guoqing Temple who already had supernatural powers. One night, when he was sitting in meditation in the meditation hall, he secretly asked the monks next to him, "Are you hungry?"Everyone didn't dare to answer. A monk said: "What should I do if I'm hungry? If everyone is stipulated not to eat after noon, who would dare to break the precept?"Even if you want to eat, there is nothing in the kitchen, so where can you find food?He said: It doesn't matter, if you want to eat, I'll get it for you, there is still pot cake in the kitchen!After he said that, he put his right hand into the sleeve of his left hand, and after a while, he took out a large handful of pot cakes and invited the monk to eat.At this time, the abbot monk also had supernatural powers. He strictly abided by the precepts and would never show supernatural powers lightly. In the early morning of the next day, the abbot monk announced to the public that two monks violated the precepts in the meditation hall last night and were expelled from the hospital according to the law. The monk with supernatural powers stretched out his hand to pick up the burden, bowed down to the abbot, admitted that he had violated the precepts, and was expelled from the mountain gate.In the Southern Song Dynasty, Zen master Dahui Zongguo had not yet obtained the Dharma.Relying on Zen master Zhantang, one day, Zhantang took a look at his nails and said: "Recently, you didn't wash the chips of Dong Sitou!"He then knew that his master was reprimanding him for being idle and lazy, so he immediately cut off his long nails, and went to clean the head (clean the toilet) of Huanglong loyalists for nine months. From these one or two examples of behavior, he can know their rules and precepts, Words and deeds and example, how natural and rigorous ah! (4) All living beings are equal, and the world is our home: The purpose of Buddhism is not only to treat everyone as equal, but also to achieve the unity of the people, and to treat all living beings as equal in nature. In order to suit the times and national conditions, he created On the surface, the clear rules of the jungle and the precepts of the Buddha seem to be different.In fact, the clear rules are based on the precepts of the Buddha, so internally, he still focuses on strictly observing the precepts. He does not dare to step on insects and ants, let alone kill and kill.Because his belief and purpose are compassion and equality, the jungle has a family style, monks travel everywhere, no matter the state, county or village, as long as there is a forest and you can understand the rules, you can live in peace.此风普及，及至乡镇小庙，或是子孙私产也都可以挂褡从前的僧众们，行脚遍天下，身边就不需带一分钱，即使无寺庙可住，大不了，树下安禅也可过了一日。元、明以后，佛道两家好像各有宗教信仰的不同，在某些方面，又如一家，例如道士，到了没有道观的地方，可以跑到和尚寺里去挂褡。和尚也是如此，必要时可以跑到道观里去挂褡。每遇上殿念经的时候，也须随众照例上殿，不过各念各的经，只要守规矩，便不会对他歧视的。僧尼之间，事实上，也可以互相挂褡，不过，其中戒律和规矩更要严些，例如男众到女众处挂褡，清规严格的寺院，就只能在大殿上打坐一宵。稍稍通融的，也只能在客房一宿，决定不可久居。女众到男众处，也是如此的。俗人求宿寺院，便不叫做挂褡，佛门从慈悲为本，有时斟酌情形，也可以收留的。唐、宋时代，许多出身贫寒的读书人，大都是寄居僧寺读书，例如邺侯李泌等辈，为数确也不少。至于唐代王播微时，寄读扬州僧寺，被主僧轻视，故意在饭后敲钟，使他不得一餐，便题壁写诗云："上堂已了各西东，惭愧囗黎饭后钟。"后来他功名成就，复出镇是邦，再过此处，看到昔日的题句，已被寺僧用碧纱笼罩起来，他便继续写道："二十年来尘扑面，如今始得碧纱笼。"这些事情总有例外的，也不能以偏概全，便视僧众都是势利的了。最低限度，也可以说：有了丛林制度以后，确实已经替中国的社会，做到收养鳏寡孤独的社会福利工作，使幼有所养，老有所归，这是不能否认的事实。宋仁宗看见丛林的生活，不胜羡慕它的清闲，便亲自作有《赞僧赋》。相传清代顺治皇帝，看了丛林的规模，使兴出家之想，他作了一篇《赞僧诗》，内有："天下丛林饭如山，钵盂到处任君餐。朕本西方一袖子，如何落在帝王家。只因当初一念差，黄袍换却紫袈裟。"等句，也有人说，这是康熙作的，真实如何，很难考证，但由此可见禅门丛林，是何等气象了。 3.丛林以修持为中心的禅堂 （1）禅堂的规模：百丈创立丛林，最重要的，他是为了真正建立了禅宗的规范，由于这种制度的影响所及，后世佛教的寺院，不论宗于何种宗派，大多数都有加上禅寺名称的匾额，而且因为禅增们的简朴，一肩行脚，背上一个箱四，芒鞋斗笠，就可走遍天下名山大川，大家景仰他们的苦行，所以青山绿水之间，不断地建筑起禅寺了。但真正的禅门丛林，它的主要目的，不止在于创建寺院，都在于有一座好的禅堂，可以供养天下僧众，有个安身立命、专志修行的所在。唐、宋、元、明、清以来，国内有的丛林里的禅堂，可以容纳数百人到千余人的坐卧之处，每人一个铺位，可以安禅打坐，又可以放身倒卧，各个铺位之间，又互相连接，所以古人又叫它作长连床。但每一座位间，必须各记自己的姓名，张贴于坐席之间。全寺的僧人，常住经常也备有登记簿，俗名叫作草单，术名叫作戒腊簿，也等于现代的户口簿。整个禅堂光线明淡，调节适中，符合简单的生活起居，适应方便。只是古代的建筑，不太注重通风设备，对于空气的对流，比较差些。禅堂四面，都做成铺位，中间完全是个大空庭，需要作大众集团踱步行走之用，这种踱步，便是佛经所说修禅定者的适当活动，叫作经行，丛林里便改作行香与跑香了。所以禅堂中心的空间，便要能够容纳内部数百或千余人的跑步之用，行香与跑香，都照圆形活动，不过必要时，还有分成两个圈子或三个圈于来跑，老年体弱的，不可以走外圈。少壮健康的，就走外面的大圈子。 （2）禅堂里的和尚：禅堂既然为禅宗丛林的中心，等于现代语所说的，是个教育的中心了，那么，应该是最富于佛教色彩的所在，事实上，并不如此，它却正正真真表示出佛法的真精神，不但完全解脱神秘和迷信，而且赤裸裸的表出达摩大师传佛心印的宗旨。原来禅堂里，不供佛像，因为禅宗的宗旨，"心即是佛"。又是"心、佛、众生，三无差别"的，又"不是心，不是佛，也不是物"的，那它究竟是个什么呢？可以说：它是教人们明白觉悟自己的身心性命之体用，所谓本来面目，道在目前，就在寻常日用之间，并不是向外求得的。后世渐有在禅堂中间，供奉一尊迦叶尊者的像，或达摩祖师的像。禅堂的上位（与大问正对的），安放一个大座位，便是住持和尚的位置，和尚应该随时领导大家修行禅坐，间或早晚说法指导修持，所以住持和尚一定要选任曾经悟道得法的过来人，确能指导大家修证的大善知识了。心即是佛，和尚便是今佛，住持也便是中心，所以有时称他作堂头和尚。如住持和尚因故不能到禅堂参加指导，辅助住持的督导修持，就是禅堂的堂主，与后堂西堂等，这几个位置排在进门之首的。此外，还有手执香板，负责督察修持的，叫做监香，他和禅堂里的悦众，都是负责监督修持用功之责的。悦众和监香，也有数人任之的。香板，古代乃是竹杖，一端包了棉花和布，做为警策之用，这是佛的旧制，称谓禅杖，后世改用为木版，作成剑形，叫做香板。其余，还有几位专门供给茶水的执役僧，有时或由新出家的沙弥们任之。 （3）禅堂的生活：顾名思义，所谓禅堂，就是供给僧众们专门修持坐禅的地方，他们为了追求实现心地成佛的最高境界，一面离尘弃欲，决心绝累，一面又须苦志精勤，节操如冰雪，甚之毕生埋首禅堂，一心参究，纵然到死无成，仍然以身殉道而不悔者，比比皆有。凡是住在禅堂里的人，饮食起居生活，一律都须严守清规的纪律，清晨三四点钟就要起床、盥嗽方便以后，就要上座坐禅。因为古代没有时钟，每次坐禅，就以长香一炷为标准，大约等于现在时钟的一点半钟左右。下座以后，就须行香，大家依次排列，绕着禅堂中间来回行走，身体虽然松散，心神却不放逸，这样又要走完一炷香，就再上座。饮食、睡眠、大小便，都有划一的规定。如此行居坐卧，都在习样，每日总以十支以上长香为度。如逢冬日农事已了，天寒地冻，更无其他杂条，便又举行克期取证的方法，以每七日为一周，叫做打禅七或静七。在禅七期中，比平常更要努力用功参究，往往每日以十三四支长香，作为用功的标准，大约睡眠休息时间，昼夜合计，也不过三四小时而已，后世各宗，鉴于这种苦修方法的完美，也就兴起各种七会，如念佛七等等。他们有这样苦志劳形，精勤求道的精神，日久月长，无疑地，必能造就出一二超格的人才。每逢举行禅七的时期，和尚要请职担任禅堂里的监香职位时，也和请丛林班首执事一样的过程，茶聚商托以后，挂牌送位，都如请执事一样的仪式，不过送位只是送掉堂里的坐香位子。因为重心在于禅堂。监香也有同时请七八位，轮流担任，以免过于疲劳。禅宗虽然只重见性明心，立地成佛的顿法，并不重禅定解脱的修行法门。但是远自印度的释迦牟尼，以及传来中国以后，从古至今，没有哪一位祖师和禅师，不从精勤禅定，专志用功中得成正果的。每年初夏，便依律禁足安居三月，又谓之结夏，到了旧历七月十五日圆满，或称谓解夏。所以从前问出家为僧的年龄若干，便请问他夏腊多少。所以丛林禅堂，制立如此风规，恰是佛法的真实正途，俗话说："久坐必有禅"，这也不是绝无道理的。到了两宋以后，许多大儒，都向往禅堂规模和教育方法，抽梁换柱，便成儒家理学家们的静坐、讲学、笃行。实践等风气了。禅堂的门口，帘幕深垂，一阵阵的飘出婀娜的炉香，当大家上座坐禅的时候，普通叫作收单，门口便挂上一面止静的牌子，这时，外面经过的人，轻足轻步，谁也不敢高声谈论，恐怕有扰他们清修。到了休息的时一候，门口换挂一面放参的牌子，才可以比较随便一点，普通又名为开静。 （4）禅堂内外的教育方法：丛林既以禅堂为教育的中心，那就天天必有常保了？诚然，他们的常课，便是真参实证，老实修行本分下事，却不是天天在讲学说法的，因为在禅宗门下，认为讲习经论，那是属于义学法师们的事，他们重在老实修行。遇到晚上放参的时候，住持和尚莅临禅堂，说些用功参禅的法门，或者有人遇到疑难，请求开示，便随时说法指导，这样就叫做小参。后世风规日下，有时住持和尚偷懒，便请堂主升座说法，这也叫作小参。倘有正式说法，在禅堂以外，另外还有一座说法堂，简称法堂，依照一定的仪式，礼请住持和尚升座说法，这时大都是鸣钟击鼓，依照一定的隆重仪式，通知全寺的僧众，临场听法的。仪式的庄重，和大众的肃然起敬，恰恰形成一种绝对庄严肃穆的宗教气氛。可是禅宗住持和尚说的法，却不如讲经法师们，一定要依照佛经术语的法则来，也不是只作宗教式的布道，他是随时随地，把握机会教育的方针，因事设教，并无定法的。弟子和书记们，老实记载他的说法讲话，便成为后世的语录一类的书了。如果有时讲解经论，又须另在讲堂中举行，对于专门讲解经论的法师，便称为座主。丛林的修行教育，固然以禅堂为中心，但作为导师的住持和尚，对于全体笃志修行的僧众们，却要随时随地注意他们修持的过程和进度，偶或在某一件事物，某一表示之下，可以启发他智慧的时候，便须把握时机，施予机会教育，这种风趣而轻松的教育法，在高明的排师们用来，有时会收一到很大的效果，可能对于某一个人，便由此翻然证悟的。即或不能达到目的，有时也变成很幽默的韵事了，后世把这种事实记载下来，便叫作公案。理学家们便取其风格，变称学案。那些奇言妙语，见之于后世的语录记载里的，便叫做机锋和转语。由此可见作一位住持丛林的大和尚，他所负的教育责任，是何等的重要，佛经所谓荷担如来正法，正是大和尚们的责任所在，所谓荷担，也就是说继往开来，住持正法眼藏，以继续慧命的事，唐、宋之间，有些得道高僧，自忖福德与智慧、才能和教导，不足以化众的。便往往谦抑自牧，避就其位了。 （5）禅堂的演变：元明以后，所谓禅寺的丛林，渐渐已走了样，同时其他各宗各派，也都照禅宗丛林的规矩兴起丛林来了。在其他宗派的丛林中，禅堂也有变成念怫堂，或观堂等，所谓真实的排堂和禅师们，已如凤毛麟角，间或一见而已，令人遥想高风，实在有不胜仰止之叹。民国以来，研究佛学的风气，应运而兴，所以禅门丛林，也多有佛学院的成立，禅宗一变再变，已经变成了禅学。或是振衰革弊，或是重创新规，唯有翘首位候于将来的贤哲了。 4.丛林与中国文教 丛林的制度，显然是中国文化的产品，如果认为佛教传来中国，便受到中国文化的融化，产生了佛教革新派的禅宗，这事已略如前论，不必重说。严格地说来，佛教经过中国文化的交流，却有两件大事，足以影响佛法后来的命运，而且增强它慧命的光辉。第一，在佛学学理方面的整理，有天台、华严两宗严整批判的佛学，天台宗以五时八教，贤首宗以五教十宗等。概括它的体系，这便是有名的分科判教。第二，在行为仪式方面，就是丛林制度的建立，它融合了传统文化的精神，包括懦家以礼乐为主的制度，适合道家乐于自然的思想。而且早在千余年前，便实行了中国化的真正民主自由的规模。它的制度，显然不相同于君主制度的宗教独裁，只是建立一个学术自由，民主生活的师道尊严的模范。 除了中国以外，接受南传原始佛教文化的，如泰国、高棉、寮国、锡兰和缅甸，传续到了现在，虽然已非旧时面目，但多少总还存有一些原来方式。可是它所仅存的生命，不过是依赖政府与民间信仰的残余，与丛林制度比较起来，有识之士，便不待言而可知了。和这相反的，就如北传佛教在我国西藏，它以神秘色彩，衬托出宗教的恣态，千余年来，却赢得一个政教合一的特权区域，虽略有类同西洋教会和教皇的威权，而无西洋教会一样，具有国际和世界性的组织，讲政治，没有博大悠久思想作基础，讲宗教，仍被封固在文化落后的地区。如果深切了解释迦牟尼的全部教义，对于南传佛教，和北传佛教的两种方式，便会知道不是他原来的初衷。只有中国的丛林制度，确能与他的本意不相违背，由此可见无论南传北传的佛教，都没有像东来中土的伟大成就，这是什么原因呢？我们可以了解，凡是自己没有悠久博大的文化之民族，纵然佛光普照，它的本身，仍然无力可以滋茂长大，所以说，当达摩大师在印度的时候，遥观东土有大乘气象，不辞艰苦，远涉重洋，便放下衣钵，把佛法心印传留在中国了。 一个文化悠久的国家，历史剩遗在山川名胜的背景，已经足以表示整个文化的光辉，何况它的精神，还是永远常存宇宙，正在不断地继往开来呢！仅以丛林创建的制度来说，它给全国的山光水色，已经增加了不少诗情画意，表现出中国文化的风格，唐代诗人杜牧有诗云："南朝四百八十寺，多少楼台烟雨中。"这还只是描写南北朝以来的江南佛教事迹，到了唐朝以后，因为丛林寺院的兴盛，可以说：率土之滨，莫不有寺，名山之顶，何处无僧，所以后人便有。天下名山僧占多"之咏了。加上以唐人气度的雄浑，宋人气度的宽廓，二者融会在寺院建筑之中，我们在全国各地，到处都可见到美仑美奂，壮丽雄传的塔庙，只要你翻开各省的省志，各州、府、县的地方志，要查名胜古迹，僧道寺院，便已占去一半。缅怀先哲，追思两三千年的留传至今的事物，岂能不令人痛恨这些一知半解，妄自蔑视中国文化的人们！须知一个根深蒂固的文化，建设起来，是经过多少时间，和多少哲人的心血所完成。要想改变，以适应世界的趋势而争取生存，那也要学而有术，谋定而后动，岂是浅薄狂妄，轻举妄动所能做得到的吗？ in conclusion 中国传统文化，素来是以儒家为主流，儒家高悬大同天下的目的，是以礼乐为主道政治的中心，由于礼乐的至治，就可以实现《礼运》的天下为公的目的，但是经过数千年的传习，一直到了唐代。才只有在佛教禅宗的丛林制度里，实现了一个天下为公的社会。它在形式上，固然是一种佛教僧众的集团，然在精神上，它是融合礼乐的真义，和佛教戒律的典型，"礼失而求诸野"，如果讲到一个真善美的社会风规，恐怕只有求之于丛林制度了。但是也还不能做为治国平天下的规模，因为国事天下事，与丛林社会相比，其艰难复杂，又何止百千万倍。人是一个有情感和理性的生物，无论性和情，只要偏重在那一面，就不能两得其平，结果都不会安定人生的．丛林制度它能普及流传，不外四个原因：第一，因为出家了的僧众，已经发自内心的，抑弃了世事人欲的情感牵扰，虽然住在丛林里，过的是集团生活，又是绝对自由追求自我理想的境界。第二，宗教的信仰，和发自因果分明的观念，已经不需要外加的法律管制。第三，各人由内心的自净其意，发为规矩，便是最高自治的原理。第四，维持生命生活的经济制度，早已做到福利的要求，所以他们只要管自己的身心修养，其余的一切就都可以放下了。因此他们可以做到，像儒家礼乐高最目的，和墨家摩顶放踵，以利天下的要求，如果是普通人的社会呢？男女饮食和物欲的权利，只有日益向外扩充和发展，人事和世事的推排，相互间便有争执，许多在学理和教育上决定是正确的道理，一到人情和人欲的要求上，便完全不是那样一回事了，即如完美的丛林制度，他在教导以外，再没有刑责可行，假使没有最高道德作为依持，要想求其安然垂范达千余年之久，绝对是不可能的事。南宋时代，杭州径山大慧宗果禅师，与温州龙翔竹庵大珪禅师，恐怕后来丛林衰落，便合力记述历史丛林住持的嘉言善行，留作后世的准绳，作了一部《禅林宝训》的书，其中高风亮节，以及敦品厉行的典型，足以与《宋儒学案》，比美千秋，如果去掉它僧服的外层，做为为人处世的修养范本来看，一定别有无穷受用，可以启发无限天机。 百丈禅师创建丛林以来，他的初衷本意，只是为了便利出家僧众，不为生活所障碍，能够无牵无挂，好好地老实修行，安心求道，他并不想建立一个什么社会，而且更没有宗教组织的野心存在，所谓"君子爱人以德"则有之，如果认为他是予志自雄，绝对无此用心，尤其是他没有用世之心，所以他的一切措施，自然而然的，便合于儒佛两家慈悲仁义的宗旨了。如果他有世务上的希求，那便会如佛经所说："因地不真，果遭纤曲"，岂能成为千古宗师，在他当时，一般人之所以责骂他是破戒比丘，只因大家抵死执著印度原始佛教的戒律，认为出家为僧，便不应该耕种谋生，站在我们千秋后世的立场来看，如果他当时不毅然改制，还让僧众们保持印度原来的乞食制度，佛教岂能保存其规模，传流到达现在吗？禅宗最重人们确有见地，佛教称佛为大雄，时移世变，时代的潮流，由农业社会的生活方式，已经进到工商业科学化的今天，追怀先哲，真有不知我谁与归之叹了。