The main theory of Hui Yuan (523-592) can be found in the chapter of Mahayana righteousness. This book divides the outline of Buddhism into five categories: teaching method, righteousness method, dyeing method, purity method and chores method. In each category, Bitan and Shicheng are described first, and then they are attributed to geologism and nirvana. He is famous for his top ten masterpieces. This theory originally explained ten aspects of Hua Yan Jing, so he also lived in Hua Yan. In his later years, he also attended a banquet hosted by photographer Tan Qian, and wrote From Faith to Righteousness, which absorbed the ideas of Nirvana, Photography and Gundam Belief, and advocated "Ali Shi Ye" on the ground, "Tathagata hides the heart" in Lengga and "Nirvana". This kind of thought is the proof of the theory of "the origin of the legal world" of later Hua Yanzong's wisdom and law collection.
Zhiyi (538-597) was the actual founder of Tiantai Sect. Focusing on the Mahayana Sutra, which was popular at that time, and based on the Buddhist principles of the Southern and Northern Dynasties, he especially developed Huiwen's theory of one thought and three views and Huisi's theory of the reality of various laws, and put forward new meanings of "three truths in one" and "one thought and three thousand". One thought and three views originally invented the observation of the environment with three truths: emptiness, falsehood and neutralization, from which we better understood that all laws are emptiness, falsehood and neutralization, and they have been in harmony with each other for a while, thus becoming the harmony of the three truths. The reality of various laws is originally based on the knowledge of Buddhism, so the content of reality is such a phase, such a sex, such a body, such a force, such a doing, such a cause, such a fate, such a result, such a report, such a story ending and so on. On this basis, we can see that the ten kinds of dharma have their own characteristics, which are distributed in the top ten dharma realms of six clans and four saints, and each has three realms of five yin, all beings and earth. In this way, there are three thousand dharmas, all of which have full meaning in one thought, that is, three thousand in one thought. Wisdom theory, that is, taking these views as the guiding ideology.
Ji Zang (549-623) criticized all the theories in Wei, Jin, Southern and Northern Dynasties, especially the accomplished teachers at that time, and formed three schools of theories. He has written Zhong Zhu, Bai Zhu, Shi Er Men Lun Zhu, San Xuan Yi Zhu, Mahayana Xuan Yi Zhu, Erzhen Yi Zhu and so on. Give full play to Prajna's theory of emptiness.
In addition, at the end of the Northern and Southern Dynasties, the Maya Sutra and the Great Yue Ji Tibetan Sutra were translated one after another. At that time, there was a kind of "last law" thought that it had entered the last law era. Nobuyuki's "three-order teaching" is brewed from this thought. He divided Buddhism into "three stages" of time, place and opportunity, and thought that after the death of Buddhism for a thousand years, in a broken world, many people turned everything upside down, which was the third stage. At this time, the machines of all beings are mature, and I prefer to learn to multiply by three, or I prefer to read Tommy and Fahua, which are right and wrong with each other and eventually commit libel and never give up. We can only follow the teachings of Pufo, that is, Buddhism without difference, Buddhism without difference, Pufa Pufo and Puzhen Puzheng Buddhism. This is a sermon preached by nobuyuki. Shortly after Nobuyuki's death, in the 20th year (600 years) after the Emperor's reign, the imperial court banned the third-order religion and refused to listen to it, but still believed its words.
Buddhism in Tang Dynasty refers to the Buddhism of Li Tang generation from the first year of Wude in Tang Gaozu (6 18) to the fourth year of God Blessing (907) for 289 years.
The Sect of Buddhism in China is Tiantai Sect, which was first embodied in the Sui Dynasty. After Zhiyi's death, this sect continued to spread by his disciple Guan Ding (56 1-632). Into the Tang Dynasty, Foucault Zhiwei (? —68 1), Wei Hui of Tiangong Temple (634 —7 13) and Zuo Xixuan Lang (673 —75 1) were handed down from generation to generation. In these generations, it has been covered by the emerging power of kindness and sages. As for Xuan Lang's disciple Zhan Ran (7 1 1-782), it bears the symbol of ZTE. Zhan Ran was originally a Confucian scholar. In his twenties, he studied Xuan Lang and stopped practicing. At the end of Tianbao (755 hectares) and the beginning of Dali (766 hectares), he politely refused to be excavated again, specializing in writing books by Christians and inheriting them. However, with the development of the thought of the times, the old views have gradually changed. After the spread, it will be widely repaired. -843), the value will be prosperous and destroy the Buddha, and the momentum will suddenly decline. Zhan Ran, another disciple of Tao Jia, spread Tiantai Sect to Japan and founded Tiantai Sect in Japan after returning home. Zong Ying and Zong Huan, two men of insight, regard Hokkekyo as the Great Sun Classic and have a considerable influence on Japanese Taiwan Province people.
In addition, the Sui Dynasty also formed three schools. Ji Zang (549-623), the founder of the school, was commended by Tang Gaozu in his later years and was hired as one of the top ten virtues. Living in a temple of reality and water, he can be said to be prosperous. The most outstanding master in Ji Zang is Hui Yuan, who lives in Wuzhen Temple in Lantian and comes to Chang 'an to give lectures, so he can spread the enlightenment of this sect. There are Shiba, Wu Kai, Shikai, Meiji, Master Master and Guan Hui. Wu Kai (? -646) Three Comments on the Lecture at Jiaxiang Temple in Yuezhou. Master Shuo wrote On Shu. Guan Hui became a monk in Korea, and then went to Japan to open three schools. Zeng and his colleagues, who were active in the early Tang Dynasty, wrote Four Theories on Xuanyi, which is still incomplete. Later, in the middle of Zhenguan, Yuankang (or a disciple of Master Shi) lived in ankokuji, wrote Three Treatises and annotated Zhao Lun, and became the third Japanese teacher to preach good deeds. In the Tang Dynasty, this school gradually declined because it lost to the prosperity of Ci 'en School and Tiantai School. People who practice Zen are mostly integrated because of the prosperity of Zen, and there is no difference.
During the development of Buddhism in the Tang Dynasty, many sects were established. On the one hand, Buddhism is widely spread, and various teaching and practice systems are needed to meet the requirements of believers from all walks of life. On the one hand, because of the growing economic base of temples, Buddhists have adopted sectarian forms to expand their organizations in order to safeguard their vested interests. First, the Ci 'en Sect founded by Xuanzang (600-664) and his disciples was named after Jionji, where Xuanzang once lived. They unified the different opinions of photographers, land theorists and Nirvana teachers in the past, especially in the discussion of the basis and methods of practice, and corrected them with translated materials. They believe in the yoga teachings of Mahayana Buddhism in India, that is, from scratch, from generation to generation, to protect the law, to abstain from holiness, and to be pro-light, that is, based on the theory of yoga teachers and the theory of earthly branches and their attached theories (the so-called ten branches theory), they advocate that all beings have different castes, which has changed the previous view that "everyone has Buddha nature." The world is also explained by "knowing only the present", that is, observing the reality of the Covenant from the second place of "knowing only the unbounded, the bounded and not knowing". Xuanzang only told his disciples at any time with his translation, and he didn't have any special work. Kui Ji (632-682), the most outstanding member of his family, annotated nearly 100 Confucian classics in his new translation, especially important classics such as Cheng Weizhi Lun and Wise as Zheng Lun, which greatly developed the new theory of Xuanzang's translation and biography. Then came Huinuma (650-7 14) and Well-known (668-723), which were expounded one after another, thus making this school reach its peak. However, because the theory is too complicated and difficult to popularize, it will eventually decline. There were also some literati in Silla under Xuanzang's rule, such as Yuance (6 13-696), Daozheng, Taixian, Hui Jing and Daolun. They have also made achievements, but they are usually not included in this inheritance. While translating and spreading the yoga theory, Xuanzang also systematically translated and introduced Bitan in Talking about Everything. In particular, the theory of "whole house" used to be taught by translation professors, and there was a special department, the so-called whole house teacher. At this time, Xuanzang's republishing theory and the introduction of Shunzheng theory enriched the research content of "various schools". Under Xuanzang's door, generals' light, magic weapons and other things were exquisite, and they came down in one continuous line, making the tradition of all teachers continue until the end of the Tang Dynasty.
Secondly, the school of law. Since the Southern and Northern Dynasties, due to the strict management of Buddhist monks by the state, it is also necessary to unify the practice of implementing precepts to strengthen their own organizations. There is a group of lawyers who emphasize the law. Among them, Daoxuan (596-667) inherited the system from Huiguang (468-537) to Zhishou (567-635) in the Northern Dynasty, and specialized in popularizing the four-division method. Most of his works are written by him, such as "Four Points", "Magic Book" and "Making Money". Theoretically, he absorbed the new meaning of Xuanzang's translation, which was longer than the old meaning. Because Daoxuan later lived in Fengde Temple in Zhong Nanshan, he was generally called Nanshan Sect. At the same time, there are the Elephant-step School of Fali (569-635) and the East Tower School of Huai Su (625-689), who have different opinions on the application and interpretation of the quartering method. Although their momentum is not as strong as that of Nanshan school, their popularity has gone through a long period, and there are differences between them, which cannot be unified. In the 13th year of Dali (778), the government initiated mediation of dissent, but it didn't work, but in the end, Nanshan flourished, and other cases gradually declined. In addition, I ching (635-7 13) is also keen on law. He spent 25 years and traveled to more than 30 countries, paying attention to various practices of practicing precepts, writing records, and sending them back to China from the South China Sea, which is E's Biography of Sending Back to the South China Sea. After returning to China, he translated a large number of 17 articles of Guangfa, hoping to plant the Indian Ministry system intact. However, this system has a weak foundation in China, which is obviously contrary to the habit, and it is only ideal, leaving a wealth of literature.
The first case of Dao county. This sect advocates Huayan Jing as the highest stage of Buddhism, and uses it to control all doctrines. At first, Fa Shun (Du Shun, 557-640) founded the concept of legal circles, and summarized all the methods mentioned in Hua Yan as a way to gradually observe the universe and achieve harmony. And Yan Zhi (602-668), who wrote Search for Xuan Ji and Kong Zhang Mu. And made an outline explanation of the text of Hua Yan Jing. When I arrived in Fazang (643-7 12), I participated in Hua Yan Xin's translation, and I understood the scriptures more thoroughly, and also absorbed some theories of Xuanzang's new translation, thus completing the teaching judgment, enriching the concept of law and establishing sects. Later generations took his dharma name Xianshou as their family name. His theory was revised by disciple Hui Yuan and failed to spread, but Cheng Guan (738-838) revised Hui Yuan's theory and carried it forward. Later, Zongmi (780-84 1) combined Zen with Buddhism and carried out the spirit of elegance and harmony. Later, this school developed along this trend. In addition, there is a Silla scholar Yi Xiang (625
-702), after returning to China, founded Huayan Jingzong in Haidong.
The tantric school used Dalagni (Mantra) for the sake of practicing Buddhism, which was relatively new in India at that time, but it spread quickly because of the developed traffic between China and India. Suhakala Sinha (637-735) and King Kong Zhi (67 1-74 1), who came to the Tang Dynasty successively, originally studied in different places and passed on the teachings of the fetal world and the diamond world respectively. After arriving in China, they gave and received each other and merged into a larger organization. Then, after a line (683-727) and a line (705-774), the contents were enriched, and a case of esoteric religion (named after the secret truth) was created outside the general Buddhism. This case is mysterious and especially loved by the ruling class. At that time, several generations of emperors were very polite to Bukong and were courted by officials and nobles, thus forming an atmosphere in which princes and nobles generally believed in esoteric religion. As far as its influence is concerned, Japanese monks have been sent to China many times to preach and study, and returned to China to teach. However, after it was not empty, the sect gradually declined after being passed down by Guo Hui, Yi Cao and Yi Zhen. By the end of the Tang Dynasty, although there were people like Liu Benzun in Sichuan, they were full of secrets, but it was not what it used to be.
All the above sects, Tiantai Sect and Sanlunzong Sect, which were handed down from the previous generation, are only popular among the court or the upper-class intellectuals, while others spread to the public, and the more religious ones are Pure Land Sect. This is a further development of Tommy's belief, and the end of Li School can be traced back to Tanluan (477-543) in the Northern Wei Dynasty. Tanluan advocated Pure Land Sect in Xuanzhong Temple, Shibishan, Bing. In the early Tang Dynasty, Daochu (562-645) saw an inscription in the temple that recorded Tan Luan's deeds, and was inspired to return to his original heart and continue to advocate. His disciple Shandao (613-681) came to Chang 'an to preach, which greatly developed the pure land belief. The good guide also wrote Guan, which laid the foundation of doctrine and theory, thus forming the Pure Land Sect. After Shao Kang (? -805), etc. In the Tang Dynasty, there were other people who preached Pure Land Sect, such as Huiri (Ci Yan, 680-740). After he came back from India, he publicized that he had studied the Pure Land Law in Gandhara, so he became a different department, but the reality was almost the same as that advertised by the good guide. In addition, such as Cai Jia, Cheng Yuan (7 12-802) and Fa Zhao (? —82 1 ? ), etc. , but also committed to the spread of pure land, thus making this belief popular.
Finally, Zen. In the Northern Wei Dynasty, Dharma preached Zen in the north, and with the Shurangama Sutra (translated by Liu Song, four volumes) as evidence, the Shurangama Sutra School came into being. In the early years of the Tang Dynasty, there was a monk (580-65 1) at Shuangfeng Mountain in Huangmei. He has some connections with people from three schools, so besides Lengga meditation, he also used Prajna method, but later generations still regard it as the direct line of inheriting Buddhism. At the same time, he held a sit-in from a monk named Farang (594-667). According to legend, he got the seal of Taoism and became a series of Niutou Zen (named after Farong lived in Niutou Mountain in Jinling), which has been passed down for several generations. However, Hong Ren (60 1-674), a disciple of Daoxin Chuan, moved to Dongshan, where he taught for more than 40 years and had thousands of disciples, who praised his so-called Dongshan method. Among his proteges, Shen Xiu (606-706), Zhi Zhi (6 1 1-702), Lao An (582-709), Fa Ru and Hui Neng (638-7 13) are famous. Huineng returned to Lingnan, advocated epiphany, and attached importance to the Diamond Sutra in combination with secular beliefs, rather than focusing on meditation. In this way, it is just the opposite of Shen Xiu's insistence on rules, cold faith and gradual enlightenment, and gradually becomes the opposition between the North and the South. Huineng's door is full of humility (677-744) and thinking (? -740) and so on are all active in the southern region. After Kaiyuan, Shenhui (668-780) publicized in Henan, striving for orthodoxy, and accused Shen Xiu and his general Ji (65 1-739) of being intolerant and unorthodox. This created the impression that Huineng was a direct descendant since Dharma, which greatly increased the power of Nanzong Zen. However, a branch of God (later formed the Heze School) was not very prosperous, but Nanyue (Huairang) and Qingyuan (Hangsi) expanded its spread. There are Mazu Yi Dao (709-788), Baizhang Huaihai (720-8 14) and Nanquan Puyuan (748-835) inherited from South Vietnam. Baizhangchuan Weishan Lingyou (77 1-853) and Huang Baiyun Xi (? -855) and so on. The Complete Biography of South Zhaozhou (778-897), etc. Under the Qing Dynasty, there was a tradition that the stone was moved (700-790) and then passed to Wei Yan (745-828) and Daowu (748-807). Emperor passed on the belief in Longtan, and later passed on virtue and goodness (780-865). After Huichang, tribes were formed from these inheritances. Like Weishan, it spread the wisdom and silence of Yangshan (807-883) and later became Weishan School. And e Berberis spread in Linji Yi Xuan (? -867), later became Lin Jizong. Later, in the late Tang Dynasty, Cao Dongzong Sect and Yunmen Sect were founded, and in the Five Dynasties, five sects were formed. Starting from Baizhang, rules were made to separate Buddhist temples from common law temples (that is, temples formed according to the rules of hearing and hearing), which was more convenient for most scholars to practice meditation. The form of the temple was simplified, but there was no Buddhist hall in the Legislative Yuan, which was more suitable for the newly opened areas of southern economy and culture at that time and easy to promote the development of Buddhism. After Huineng, Zen originally turned to civilians, ignoring the study and recitation of words. However, after digital communication, scholars still can't give up the cultivation of characters, so their influence is mainly intellectuals. However, compared with the general schools of teaching, Zen is the most popular in the end.
In addition, the third-order school founded by Zen master Xincheng (540-594) in Sui Dynasty was once banned. Because of its large number of disciples, it was also protected by Xiao Jun, Gao Jiong and other important officials in the Sui Dynasty, and it still maintained its strength until the Tang Dynasty, and it recovered considerable prosperity in Chang 'an. There are five famous temples, namely Vantage (original actual temple), Huiri, Guangming, Cimen and Hongshan. With Vantage as the center, the Endless Tibetan Academy was established here. It was not until the year of Zheng Shengyuan in Wu Hou (695) that it was explicitly condemned as heresy, and this religious classic was classified as a pseudo-miscellaneous catalogue. In the second year of the holy calendar (699), those who were restricted from studying the third-order religion were only allowed to beg for food, fast for a long time, refuse to eat, observe precepts and meditate, and all other acts were considered illegal. Later, in the first year of Kaiyuan (7 13), the Endless Tibetan Academy was abolished and the economic source of the third-order religion was cut off. In the 13th year of Kaiyuan (725), the third-order believers were thoroughly punished. It turns out that some third-order believers in monasteries, living in other hospitals, were ordered to eliminate barriers and live with others, and more than 40 volumes of third-order records collected were destroyed (according to Kaiyuan records, there were 35 volumes and 44 volumes) and could not be induced again. Nevertheless, the potential power of the third-order religion still exists. For example, during Zhenyuan period, a circular photo of Zhenyuan Buddhism Catalogue was compiled, which showed that there was a good impression on the third-order religion. He has compiled five volumes of Buddhism Watch Collection and Xinxin Zen Master Watch Collection (recorded at the end of Continued Kaiyuan Buddhism Record). In the Records of Buddhism in Zhenyuan, there is also a list of forty-four volumes (five treasures) in the third-order collection, which was invited to Tibet by the talented monks of Huadu Temple. Attached is a dispatch. It is said that there were three-order temples among the fifty-five temples in Chang 'an City at that time, with abbots of more than 200 years and more than 2,000 monks and nuns. However, this kind of teaching eventually declined and disappeared in the late Tang Dynasty.