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Buddhism was introduced to China in the 10th year of Yongping in the Eastern Han Dynasty (June 8th). Over the past 20 centuries, there have been many famous people in the past dynasties, which have spread widely, influenced the depth and breadth of China culture, the potential national life beliefs and outlook on life, and left extremely rich and precious Buddhist historical materials. However, China does not have a general history of Buddhism, a dynastic history of Buddhism, or a sectarian history that conforms to the minds and appetites of modern people.
Unfortunately, this is only an incomplete dynastic history of Zen. Because he only started from the time when Dharma Buddhism was introduced into China (AD 500) to Dharma Nan in Tang Huichang (AD 845), the Zen Buddhism formed during this period was only 350 years (AD 500-850). Below Huichang, there are 1 100 years of Zen historical facts, especially the Zen in the Song Dynasty, which are particularly worthy of a book, but they are not written into the history of Zen. Zen is "the essence of oriental culture". It is a great pity that the characteristics of China in Buddhism have exerted a profound and extensive influence on China culture, and it is not over yet. Fortunately, the characters and Zen methods in the golden age of Dharma Zen were written by the author. Therefore, the author believes that the Buddhism taught by Buddhism stopped when the Buddhism in Huichang was difficult. In this 350-year Zen,
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All of them are Tathagata Zen in India, which comes down in one continuous line from Buddhism, and it is a Zen method in which India has not divorced from Mahayana Buddhism. The Zen inherited from Huichang is the continuous development and evolution of Dharma Zen, which gradually adapts to the culture of China and becomes China. The so-called China, that is, Dharma Zen, has infiltrated the metaphysical thoughts of Lao Zi and Zhuang Zi in China. The Zen of Sino-Indian cultural integration, which comes from Dharma, is beyond recognition. This may be the reason why the author wrote the Zen history of China in Huichang, but threw away the Zen history of 1 100. If health conditions permit (according to Yin Shun, he has had two operations in the past two years and still has severe rheumatoid arthritis), I hope he can finish the History of Zen in China under Huichang. (Otherwise, he will only write the history of ancient philosophy with Dr. Hu Shi, while China's medieval and modern philosophy is endless. Wouldn't that be an eternal regret? ) Because of the great influence of Zen on Neo-Confucianism in China, the northern and southern sects of Taoism, and even the Buddhist jungle system in China for 1,600 years, and the cultural and academic aspects of China, it has not been mentioned, which greatly damaged the contribution value of Zen.
The History of Zen in China can correct many deviations and fallacies of the history of Zen in Hu Shi's generation. Hu Shi and his followers denied that the Tanjing was written by Huineng, but it must have been forged or created by God, because there are many Tanjing with different contents and characters. However, the author of A Brief History of Zen holds a different view from Hu. He admitted that the Tanjing had undergone many changes, which must have been said by Huineng. This Ui Hakuju's Tan Jing Kao is particularly well studied. The author quoted many articles, carefully analyzed them with honest brushstrokes, took pains to ask for details and made a comparative narrative. These materials are very precious, and they also provide many best documents for studying the evolution of Tanjing.
It has also been said in the history of Zen that only Zen schools such as Nanyue and Qingyuan under Huineng developed into orthodoxy, but I don't know how many schools of meditation were opposed to Zen in the evolution from Buddhism to Huineng's Zen history, so how can we make "many streams converge in Cao" Zen? These, in the history of Zen, are original, well-founded, and excavated one by one. This is not only unknown to Hu Shi, but also to the fact that the descendants of the Sect are on earth and the descendants of the Eastern Sect are in half of Cao. The discovery of many new materials is due to the discovery of different Zen classics in Dunhuang in the past half century and the publication of Japanese scholars' history books on Zen studies. Based on historical data, the author of Zen History analyzes, synthesizes and makes comparative textual research, which is more detailed and accurate than Japanese scholars' research on Zen history.
The content of Zen history includes two parts: one is "the deeds and inheritance of Zen people"; One is "the convenient realization and evolution of Zen". The author should attach importance to inheritance and advocacy,
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However, it is undeniable that paying too much attention to the inheritance of the legal system will inevitably lead to far-fetched myths or suspicion of deliberately fabricating the legal system. The author also cited Li as the "Turkic" origin in the Tang Dynasty, but reluctantly praised Li Laozi as their ancestor, which was too outrageous. The author thinks that Zen practitioners may inevitably have attachment to tradition, "but this has nothing to do with the inheritance of Zen." The author thinks that the convenient establishment and evolution of Zen is particularly important, so I am too lazy to ask the details. He quoted many Zen writers' works, inscriptions, poems, biographies or innuendos to describe how their Zen evolved. Especially since Huichang, Zen Buddhism in China has gradually adapted Buddhism to China, mainly to Zhuangzi and metaphysics. These evolution processes are all cited by the author. Unfortunately, it is only the initial evolution, and 1 100 years later will be left behind.
Zen History is a hardcover book of about130,000 words, which is divided into nine chapters. The first chapter "Zen in Dharma" is divided into three sections. The first section "Buddhism and Buddhism". At the beginning, the author said, "bodhidharma is recognized as the founder of Dongtu in China Zen. The introduction of Buddhism into China did not have much impact on Buddhism in China at that time, but it grew sturdily day by day like sowing a seed, and finally overshadowed everything. We can't imagine Buddhism with the eyes of Zen Buddhists in later generations, but we must never underestimate the true meaning of Buddhism and Dharma Zen and their far-reaching influence on Buddhism in China. Studying Buddhism in China and understanding Zen in China should be a major topic.
Based on more than ten works, such as Luoyang Galand, A Brief Introduction to Mahayana Eight Paths and Four Lines, Biography of Continued Monks, On Right and Wrong of Southern Legalists, Biography of Lin Bao in Caohouxi, Shuangfengshan, and Magic Weapon, this paper makes textual research on many wrong views in the biography and legend of Buddhism. For example, when did Dharma arrive in China, where did it come from and how did it die? "How old did you live? Is the story of "only going west" correct? The author made corrections and textual research on "Prince Zhaoming offered sacrifices to Dharma".
The second paragraph of the first section is "The Theory of Buddhism". The quotations from Du Fu's Biography of Magic Weapons and the words of Tao Xuan, Lin Tan and Jingjue are all related to the theory of "two enters and four lines" of Buddhism, that is, the practice of Buddhism is apocalyptic. Later, the theory of Zen disciples' separation from the scriptures is contrary to the actual purpose of Buddhism: in the second section, the author quotes Hui Kechuan, "At the beginning, Dharma Zen Buddhism, The author believes that this fact is beyond doubt. He also quoted Dharma's third biography, "Na, Man and other divisions,
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I often think that the four volumes of Lunga are important, so I will let it go. The fourth ancestor thought, "I want this method, and the hearts of all Buddhas should follow the Shurangama Sutra first." Hong Ren, the fifth ancestor, planned in the gallery to "paint the Shurangama Sutra" and "talk about the Shurangama Sutra beautifully, and Hyunri is quick". Even Xuanyi's Record of the Shurangama Sutra and Jingjue's Record of the Shurangama Sutra are the inheritors of the Shurangama Sutra. The second paragraph is Dharma and Chunata. There are three versions of Shurangama Sutra and Zhonghua * * *, and the four volumes of Shurangama Sutra are translated by Qiuba Tuo. Therefore, Dharma Zen is based on Lunga, and of course it is also closely related to Qiu Na. In this passage, the author introduces Qiu Na's life and 75 volumes of classics he translated. Of course, Dharma Zen is also closely related to Qiu Na's postscript and Tuo. In the third paragraph, the author quotes many Mahayana Buddhist scriptures and compares them with the theory of "Tathagata hiding", and regards the person advocated by Ming Fa Chan as the true idealism of "Tathagata hiding", which is very close to deism. Finally, he said, "This is easier to be believed by ordinary people (especially those who believe in God) than what is said by independent consciousness. In 2003, the Great Biography of Fa Men was divided into three sections, namely, "the inheritor of Fa Chan". According to Lin Tan's records, only "Fish Road and Hui Ke" were taught by Buddhism. Lin Tan himself is a disciple of Buddhism, but he is a lecturer, not a Zen master. Therefore, it has not been included in the Buddhist system. According to the author's official story, no disciple of Buddhism has always been a supporter. However, according to the misinformation of Zen practitioners and even various Japanese works, some disciples who say Buddhism have always held that view. Hui Ke's life, the method of finding the broken arm and his disciples were analyzed in detail. The third paragraph describes the situation of "differentiation under Hui Ke". In the third paragraph, "Dharma Zen as seen by Taoism and metaphysics", there are many criticisms. Taoism and metaphysics emphasize statutes and behaviors, while meditation practitioners are rude and have low knowledge, so they are criticized a lot. Dharma Zen in Taoist works is not as heavy as that of monks at that time. I don't even know what Zen means.
The second chapter "Double Rites and Dongshan Method" is also divided into three sections. The first section is "A New Era of Buddhism and Zen", which is the golden age of the country and various Buddhist sects, especially Zen, from 3 17 to the unification of China in the Tang Dynasty. At the same time, it was a new era of Dharma Zen flowing from north to south, that is, Dharma Zen flourished in Huangmei for more than 50 years (620-674) and became the central activity center of China Zen at that time. The author analyzes and narrates "the door design of Huangmei" one by one. The second section, "Daoxin and Daoxin's Convenient Entry", not only introduces Daoxin's personal historical facts, but also introduces the outlines of Zen Buddhism such as Samadha and Convenient Entry, with detailed quotations. The third section is "Hongren Dongshan Method", including the history of Hongren and his unique Zen style of forming Dongshan Method.
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Jing quoted his theory of "nourishing the heart" and made a comparative study. The fourth paragraph lists Hongren's top ten disciples in detail, which became the Zen style of Nanchan Honghua.
The third chapter "The Rise of Tauren School" is also divided into three sections: The first section "What is Nanzong"? This is a Buddhist movement from Daoxin and Hongren (June 20-June 75) to Shuangfeng Mountain and Dongshan Mountain in Huangmei County of the Yangtze River, trying to spread Dharma Zen from India. At that time, India was very prosperous and formed a Zen center. At the same time, on the Niutou Mountain in Jiang Run, the lower reaches of the Yangtze River, there is a kind of Dharma called "Eastern Xia Dharma" as the ancestor's Zen method. In addition to the above general statement, the author also analyzes the "significance of Nanzong", from Cao's Tanjing to the theory of sliding table meeting, and the master of Beizong. In the second stage, the political, social and cultural aspects of "Southern Sect and Southern Spirit" rose to a simple Southern Spirit. The second section "the significance of the establishment of Niutou Sect" is divided into "the inheritance of the six ancestors of Niutou Sect" and "the formation of Niutou Sect", which is very long. Although Niutou Zen is a branch of Zen, its descendants are not prosperous, and the descendants of Zen don't pay much attention to Niutou Sect. The author pointed out in particular. The third section, Zen of the tauren's legal integration, is divided into two sections: the first section, The Works on Legal Integration, accounts for three pages, while the Basic Thought of the tauren's Zen accounts for thirteen pages, especially citing the comparative methods of various schools to analyze the characteristics of the tauren's Zen.
The fourth chapter, Dongshan Dharma Dabu, is divided into two sections: the first section is Dongshan Dharma Dabu, which contains Huineng's Maha Prajna Paramita Without Caution, Five Convenients for Beauty, Three Words for Clean Family, and Buddhist Preaching; The second section is "Each phase under the East Mountain Gate", which is divided into five short sections, such as "Quitting Zen, Diamond Sutra, Belief Theory and Samadhi Line".
The fifth chapter is "Master Cao Xi Huineng". This chapter is divided into five sections. The first section is divided into "Huineng Chronology: the year of birth and death: the year of attaining the Dharma and becoming a monk", and the second section is divided into the early deeds from birth to Huangmei's attaining the Dharma, being illiterate; Payment method; Hand clothes; The third section, "Going south to become a monk", is also divided into three sections: "Dayu ordered the seizure of the law; Five-year law is difficult; Becoming a monk and being ordained is very detailed. In the fourth season, "Forty Years of Industrialization", from Guangzhou to Shaozhou, the voice of Germany was broadcast far and wide. Section 5 "Going to the Top"; There are the final teaching, entering, preaching everywhere, and the episode in the confrontation between the north and the south.
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Chapter VI "The Establishment and Evolution of Tanjing". This chapter makes a comparative study of the completion of the Tanjing and the evolution of its contents one by one, and finds that the modern popular version of Tanjing was revised several times before it became the final version.
Chapter VII "Heze God and Nanzong". This chapter is also divided into three sections: the first section examines the life, birth and death years, official career and the spread of South Zongdun religion; Even spread the frustration and success of Nanchan in the north, very detailed. In the second section, there are four kinds of works about God, such as Nanyang and Shandong, which are free from Zen and talk directly; Dharma South Sect decides right and wrong; The third part is "ode to the miscellaneous meanings and lifeless epiphany in Nanyang Shanghai". These works of God are closely related to the Tanjing written by his teacher Huineng. Hu Shi's works of reading God are similar to the Tanjing in many places, so he was sure that the Tanjing was forged by God. The author of Zen History knows the relationship between teachers and students by comparing these contents. Finally, the author also compares the sudden meditation method of "Southampton going north"
Chapter 8 "The Development of Cao Xi Zen". The first paragraph is "Caoxi School", that is, "Central Plains Heze School; Hongzhou School and Stone School in Jiangnan; Zhu Hui of Qingyuan, Huai Xiang of Nanyue and Zong of Jiannan all have their own Zen methods and styles. In the second section, "the opposition of Zen style", it is stated that there is a tendency of disfigurement under Dongshan Gate, which is the trend of protecting the Tang Dynasty. However, some of their sects fundamentally deny the classics, which is very different from the original Ilunga Buddhism. The author's third section "respecting slow teaching" refers to this trend. In practice, there are also "reset" schools and "light fixed" schools. The third section, "The Central Problem of Nanzong Dun Religion", analyzes the nature of the central idea of Tanjing, "Seeing Nature as a Buddha", accounting for 2 1 page, and then turns to the Zen Buddhism preached by Hongzhou Stone, which also accounts for1page. In the fourth section, "Cao's direct perception" is divided into "seeing nature for use" and "direct telepathy"
Chapter 9, "The Resistance of Various Schools and the Unification of Southern Sect", is also divided into three sections: The first section begins with the "transformation of Niutou Zen", such as the rise of Niutou Zen and its disciples' opinions, as well as the spread and changes of Buddhism and grottoes in the past 40 years. In the second section "Hongzhou School and Stone School", the views and styles of Zen believers are quite different, and the author also gives the names of some representative Zen believers in the north and south. Explain their different styles. The third section summarizes "From Opposition to Unification of Southern Sect", whether it is Southampton or Northampton. Later, it was unified by Southern Zen, like a hundred rivers flowing into the sea.
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The author's research on the history of Zen is really admirable. There are many reference books, including ancient books and books written by modern people, and the energy of careful analysis is particularly difficult. His motivation was caused by Hu Shi's denial of the Tanjing. In the preface, he said, "The Tanjing was built by the Central Daily the year before last, or by Huineng, which attracted my attention to the history of Zen. After reading Hu Shi's Collection of Monks and Hu Shi's Wen Cun, I became interested in studying the history of Zen Buddhism. After reading the History of Zen by the Indian teacher, we can know the inheritance system of the northern and southern factions of Zen and the various evolution processes of Zen, just like taking a bird's eye view of urban topography, rivers and mountains and streets by plane.