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Wang Anshi's birthplace, Fuzhou, Jiangxi, is a place where Buddhism thrives. Bathed in such a social environment with a rich Buddhist atmosphere, he naturally won't be unfamiliar with Buddhism. Coupled with the influence of family members who believe in Buddhism, Wang Anshi showed a close attitude towards Buddhism from an early age.
According to Liu's Study on Geography and Culture of Jiangxi in Song Dynasty, in the fifth year of Tianxi (102 1), the number of monks and nuns in Jiangxi was about 36,000. In the same period, monks and nuns in Tokyo 2294 1, JD.COM18159, Jingxi 182 19, Hebei 39037, Hedong 16832 and Shaanxi1. This rich Buddhist flavor was also revealed from the writings of the literati at that time. Janice said: "Temples are different. Hunan is inferior to Jiangxi, Jiangxi is inferior to Zhejiang, and Zhejiang is inferior to Fujian. " This shows that the number of monks and nuns in Jiangxi ranks in the forefront of the country and the Buddhist culture is quite prosperous. Since the Tang Dynasty, there has been a saying that "officials go to Chang 'an and Buddhists go to Jiangxi". This cultural soil will of course exert a subtle influence on Sri Lankan native students. It can be said that Buddhist factors have been flowing in their blood since they were born. If there are family members who believe in Buddhism, then this Buddhist belief will inevitably affect their growth like spring breeze and rain. Wang Anshi grew up in such a big environment and family.
Some commentators said: "There are nearly 60 temples around his (Wang Anshi's) birthplace, and various factions compete with each other. Qingyuan Mountain in the southwest of my hometown is an important Dojo of Zen Buddhism, where Qingyuanxing Temple, the great disciple of Huineng, the sixth ancestor of Zen Buddhism, preaches dharma. In the northwest of my hometown, there is a Zen Dojo opened by Mazu Road-Youmin Temple in Nanchang and Baofeng Temple in Jingxing County. It can be said that temples are dotted, monks and nuns walk like weaving, and Buddhism has a long history. "
The direct achievement of Qingyuan Star Temple in Wang Anshi's hometown is to open a series of Qingyuan, which has formed a center in the history of Zen. This kind of Dharma-spreading center under the auspices of a great monk and virtue will inevitably have a great and lasting impact on believers. As far as the aftermath is concerned, Zen in Wang Anshi's hometown was still very prosperous in the Northern Song Dynasty.
In the eighth year of Tiansheng (1030), Wang Anshi's father Wang Xizhi learned about Shaozhou, Guangdong, and Wang Anshi went to Guangdong with his father. Shaozhou is a place where the six ancestors can preach Dharma, and the Buddhist atmosphere is naturally unusual. For Wang Anshi, who has been exposed to Buddhist culture since childhood, his Buddhist impression has been well strengthened, and the Buddhist impression in his mind and heart is more profound. You Jing for three years (1036), Wang Anshi came to Jinling with his father. He said in the "Yangzhou Longxing Shifang Lecture Hall": "When you are young, you can visit Jinling, and the Buddha worshippers will follow you." The book "The Rise and Creation of Chengpi Courtyard" says: "Linggu Mountain is a famous mountain in our state, and Fu Weiwei Jundi is also buried. The mountain water flows eastward and bends northward, blending with the city. On the vicious circle, there was a house that said' the courtyard of the vicious circle of the city', and the monks rushed to live in it. The Wang and his son who came to visit the grave retreated here. When celebrating the calendar for the first time, the monks rushed to shop and destroyed it. To the Reform Movement of 1898, and from the door to the bed, pagodas are suitable and new works are readily available. It is said in "Gathering Disciples":' I have this house with you, taking mountain materials and field materials, pushing the rest to nothing, but it is still insufficient, taking money to help the citizens, building it for eight years, and aiming to do it. I am so diligent that I can't forget it. Only Wang's room will receive me. Wei's mansion is buried here, so it is appropriate to try to invite him. "So his disciples went into the yard and took a stone and asked for it."
Hui Hong, a monk in the Song Dynasty, "Cold Zhai Night Talk", Volume 6 "Dajue Zen Master Begging for the Mountain", also tells the story of Wang Anshi's youth making friends with the monk.
"Great sleep practice Jackson, learn poetry Wang Shu, and swim less. Try to show Ou Gong with poems, and Ou Gong said,' This Taoist makes liver steamed bread.' Wang didn't understand his play and asked what it meant. Ou Gong said: There is no smell of food in it. "
After Wang Anshi was in power, he still made friends with the Zen master. His "Travel Notes of Yinxian Classics" is recorded as follows: "Ding Chou was born in November of the seventh year of Li Qing, and Yu Zi went out of the county, belonging to the people, went to the left boundary of Wanling Township, and lived in Cifu Academy. Wuyin, the sacred mountain, watching and chiseling stones, and then entering Wang Yushan and Suguangli Temple, the rain can't stop in the east. New Temple, Xialing Rock, Pumice, looking at the sea, want to be Doumen Yu Haibin, the continuing education center of Suling Rock. Guiwei, to Lujiang, near the mouth of the canal, supplemented by Yan Rui Kaishanyuan, lived there. Shen Jia, visited Tiantong Mountain and lived in Jingde Temple. The quality is clear, and its elders believe that the stone looks at Linglong Rock. After chanting for a long time, I still ate the Temple West Hall and went to Wu Dong in the west of the ship. "
Throughout his life, Wang Anshi's contact with Buddhist monk Dade was from beginning to end. Wang Anshi showed a close, understanding and even admiring attitude towards the Buddhist monk Dade all his life. This attitude will naturally make him make friends with many eminent monks. In his early years, he was represented by Ruixin and Dajue Huailian, who had intellectual advantages in Beijing. In his later years, he admired Yuan, Bao Jue, Jing Yin and others. Even so, Wang Anshi can't be considered as an academic recognition of Buddhist teachings from beginning to end. Wang Anshi's academic attitude towards Buddhism in his early years was criticized from the standpoint of Confucianism, which was roughly bounded by Xining reform. Wang Anshi's academic thought is obviously different from that of the previous period, and he also agrees with Buddhism and Taoism in the later period, which is obviously different from that of rejecting Buddhism and Taoism in the previous period.
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It is an acknowledged fact that Wang Anshi became attached to and close to Buddhism all his life. However, since we study the relationship between Wang Anshi and Buddhism academically, we can't pay attention to it from other angles without this dimension, or get entangled with it, so it is difficult to clarify the academic relationship between Wang Anshi and Buddhism. The author believes that if we examine the relationship between Wang Anshi and Buddhism from a specific dimension, the differences in our understanding of this relationship will naturally be reduced a lot, and this is the main reason for the differences in the academic circles on the relationship between Wang Anshi and Buddhism. In his monograph Buddhism in the Eyes of Confucian Scholars —— A Study of Buddhism in Song Dynasty, Mr. Li Chenggui divided the current academic views on the relationship between Wang Anshi and Buddhism into two categories. The first group thinks that Wang Anshi studied and advocated Confucianism as a teenager, converted to Buddhism in his later years, and respected Buddhism and Buddhism. As Su Shi said, "Learn less from Confucius and Mencius, then learn to be flexible and brave" ("Wang Anshi is a model"), which is agreed by the scholar. Another view is that Wang Anshi did not indulge in Buddhism all his life, but regarded Buddhism as "the adjustment and supplement of secular life". However, Li Chenggui himself thought that Wang Anshi's academic work was mainly Confucianism, supplemented by Buddhism, and did not examine the academic relationship between Wang Anshi and Buddhism from the stage characteristics of Wang Anshi's academic thought. In this way, we can't objectively and correctly analyze Wang Anshi's thoughts, and we can't well sort out the relationship between his early and late thoughts. In fact, thinking that Wang Anshi's thought is a form with Confucianism as the main part and Buddhism as the auxiliary part cannot reveal the characteristics of the relationship between Confucianism and Buddhism in Wang Anshi's thought. Because any Confucian scholar influenced by Buddhism can be regarded as such, it can not explain the fundamental difference between different thinkers. If we start with the changes of Wang Anshi's thoughts before and after, we can see that Wang Anshi was critical of Buddhism and Taoism in the early stage, and although he still criticized the tendency of Buddhism and Taoism to be born in the later stage, his critical attitude changed to acceptance and recognition. From this perspective, the academic relationship between Wang Anshi and Buddhism can reveal the essence of Wang Anshi's thought. When Mr. Li Chenggui demonstrated that Wang Anshi's thought was Confucianism, Buddhism and Taoism, he took the Confucian tendency shown in Wang Anshi's translation of Buddhist scriptures as an argument. This conclusion seems to explain neither the changes of Wang Anshi's thoughts before and after, nor the differences between Wang Anshi's thoughts and other thinkers. Mr. Li Chenggui believes that when Wang Anshi wrote Zen poems and annotated Buddhist scriptures, he often focused on the value demands of Confucianism. For example, he thinks that the Buddhist illusory thought in Lushan Manjusri contains Confucianism. Wang Anshi's original text is like this: "Poyang's desire to climb Lushan Mountain, facing the valley where Manjusri golden statue does not exist, saw a bright map, indicating that the king of Linchuan wanted to remember his story." There is a saying that if there is an empty view, emptiness is also illusory. Is there an empty view? Illusion is also real. Is there a difference between illusion and reality? However, as the child can see, it can be remembered, it can be remembered, it can be remembered. Is there a difference between fruit and fruit? Although the child has a picture, I can't forget it. April 10, the first year of Xining, September 27, and November 23, the first year of Yuanfeng kept a diary. " In this article, he said: "Wang Anshi believes that emptiness, reality, existence and nothingness are all illusions, but illusions are still illusions, so everything is illusions." Then what Wang Anshi wrote for "Lushan Mountain is as varied as it is now" is also an illusion, nor is it an illusion. In this way, two acceptable choices can be derived from "everything is illusory": one is to write it down; One is not to write. Writing is magic, and not writing is also magic. So which of these two options is closer to Buddhism? Of course, it was' no writing', but Wang Anshi finally said' I have to write'. It can be seen that Wang Anshi's choice is secular and Confucian. " In the true sense, Buddhism does think that everything is empty and illusory, but at the same time, Buddhism is pervasive, that is, it thinks that the real thing is both empty and exists. Yes, so we should be transitive, and we can't ignore the existence of real things. Empty, so you can't cling to everything and get tired of everything. This is the middle view of Buddhism. As Long Shu said in "On China": "The law born of karma, I say it is empty, it is also a pseudonym, and it is also the morality of China." Therefore, Wang Anshi's memory of this auspicious omen is not contradictory to Buddhist teachings, but Confucian and secular. In fact, he remembered something that was in line with the spirit of Buddhism. To take a step back, even if we think that Wang Anshi's records are only Confucian and secular, it can only show that Wang Anshi's thoughts include Buddhism and Confucianism, and it can't explain more problems. This statement does not explain the uniqueness of the relationship between Wang Anshi and Buddhism. Because in a cultural background where Confucianism, Buddhism and Taoism tend to merge, most thinkers' thoughts and works are intertwined with this kind of Confucianism, Buddhism and Taoism.
Mr Li Chenggui also thinks that Wang Anshi's explanation of the word "empty" has distinctive Confucian characteristics. Wang Anshi's explanation of the word "empty" is: "empty: if there is no soil as a hole, there is no phase; Without works, it is empty; No reactive power, no empty name. " Mr. Li Chenggui commented on this interpretation: "If' soilless' is a hole, then there is no phase. In other words,' empty' cannot be separated from' soil'; Without work, there is nothing. In other words, nothing can be separated from work. Buddhism says' emptiness' is illusory and unreal, but Wang Anshi regards' land' and' merit' which are inseparable from reality as the premise of the establishment of' emptiness', which is obviously a' real' tendency, that is, a tendency of Confucianism. "
Regarding Wang Anshi's explanation, Yang Guishan said: "The theory of making a picture comes from Buddhism, and I am ignorant." Buddha's words are empty, that is, there is no phase. If there is no phase and reactive power, an empty name does not represent a phase. The emptiness of the working hole is color extinction and emptiness, which Buddha thinks is emptiness, not vacuum. Is it possible to work in a cave in an empty place? Color is empty, I have no such thing as Confucianism, and its meaning is lost to Confucianism and Buddhism. "Yang Guishan's words focus on Wang Anshi's' no reactive power, then an empty name does not mean a phase'. This sentence should be understood in combination with "no reason, no reason". In other words, emptiness is emptiness, not because of our "merits". Shi Yang believes that Wang Anshi is empty because of "creation", which is just not in line with the original intention of Buddhism; However, there is no explanation of emptiness from the perspective of color, which is not in line with Confucianism, Buddhism and Taoism.
From Shi Yang's criticism, we can see that although Wang Anshi tried to integrate Buddhism and Confucianism, his efforts were unsuccessful, because there were substantial differences between Buddhism and Confucianism. Wang Anshi's unsuccessful integration of Confucianism, Buddhism and Taoism is also reflected in his construction of ontology. Therefore, Mr. Li Chenggui thinks that there is a tendency of Confucianism in Wang Anshi's thought. There is nothing wrong with this view, but there is not much to reveal about Wang Anshi's ideological characteristics, so it cannot reflect the uniqueness of his thoughts. If we explore the characteristics of his later thoughts from the perspective of the evolution of his thoughts, we can reveal its uniqueness.
Of course, many people agree with the stages of Wang Anshi's academic thought. Li Junxiang said: "Generally speaking, Wang Anshi was basically critical in his early life, and gradually converted to Buddhism in his later years." This view has its origins. After Wang Anshi's death, Su Shi wrote an inscription for him: "Learn less from Confucius and Mencius, and then learn to bend." In other words, Wang Anshi's academic interests in his early and later years have changed greatly, and his thoughts are naturally quite different. Although this view is not wrong on the whole, it is short and general, and basically does not explain Wang Anshi's middle-aged thoughts. In fact, Wang Anshi is generally bounded by political reform. He criticized the ontology of Buddhism and Taoism in the early stage and agreed with it in the later stage, but also criticized the uselessness of Buddhism and Taoism. Only in his later years, due to the loss of his son and political frustration, did he seek spiritual comfort in Buddhism. Therefore, it is obviously impossible to reveal the true face of Wang Anshi's academic thought by dividing it into early and late stages.
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Judging from the relationship between Wang Anshi's academic stages, there is a great leap in the evolution of his thoughts in the early and late stages. If Wang Anshi's later thoughts are subdivided, he will move closer to Buddhism on the premise of accepting Buddhism itself in his later years, and he is almost completely addicted to Buddhist teachings, which can be said to be a conversion to Buddhism. In the first stage of the later period, Wang Anshi was still criticizing the ineffectiveness of Buddhism and Taoism, but the latter two stages were more closely linked, from the recognition of Buddhism itself to the embrace of Buddhism. Due to his sincere conversion to Buddhism, Wang Anshi devoted himself to annotating many Buddhist classics in his later years. He said in Miscellaneous Works of the Golden Second Classics: "I am so grateful that I can spare no effort because I can meditate on the Internal Classic after my illness. Look closely at King Kong Prajna, Vimalakīrti Sutra, Xie Lingyun, Seng Zhao, etc. Pay more attention to its purpose, but also doubt what Buddha, Kumarajiva, Huineng and others explained, so they stole its name and tried to explain it with their own opinions. If you don't accept your fate, you can throw it away. Emperor Fu Wei lived in the sacred line, and he learned wonderful methods. It was recorded in the book and translated as if it were a vast day. I'm stupid enough to smell it. However, Fang was taught by Shinto. When he realized that people were born in groups, things with feathers and bones could still help develop reality. How dare I hide when I have just tasted the order made by the consultant? I sincerely record my progress and try my best. I am embarrassed. " It can be seen that Wang Anshi annotated two Buddhist scriptures, The King Kong Prajna Sutra and The Vimalakīrti Sutra. The History of Song Dynasty (Volume 205), Yiwenzhi IV recorded Wang Anshi's annotation on the classics, and Chao's Reading Record of County Zhai recorded a volume, adding: "Translated by eminent monks in the right post-Qin Dynasty, there are five annotations of Tang Monk Zongmi, Monk Zhien, Benchao, Jia Changchao and Wang Anshi." Wang Anshi's two annotation classics are now lost.
The fifth volume of Chao Zhi also records: "Leng Yan's ten volumes of classics were also interpreted by Wang and Wang Anshi." It can be seen that Wang Anshi also wrote the explanation of Shurangama Sutra. Today, the original has been lost. Fortunately, some of Wang Anshi's explanations are quoted in Stan's Annotations to the Leng Yan Jing, Qian's Annotations to the Leng Yan Jing in Ming Dynasty, Song Dehong's Theory of Creation and Song Zhengshou's Theory of the Combination of Leng Yan Jing, which shows us some real contents of Wang Anshi's explanations to the Leng Yan Jing.
Below we will analyze the characteristics of Wang Anshi's Buddhist thought and its relationship with Confucianism through some interpretations of the Leng Yan Jing.
The Shurangama Sutra says, "What are two kinds of clouds? Ananda! If there is no beginning, no life and death, then you and all sentient beings will have confidence and the heart to climb. If there is no Bodhisattva and Nirvana, then you will know the essence and roundness, and you will be able to give birth to karma and karma. From all sentient beings, this is the original knowledge. Although it is unconscious all day, it is also a waste of interest. " Wang Anshi commented: "The so-called people who know essence, yuan and Ming are not divided into six, but only one." Wisdom means knowing the essence, knowing the essence, knowing the essence; Yuan Ming, that is, Ben Ming also; So the above statement is clear, and the following statement is also clear. Based on this meaning, it is called Benming; Because the root element is affected, it is called Yuanming. " Wang Anshi believes that in the absence of six elements, understanding the essence and Yuan Ming is the most primitive and fundamental ontology, which is Yuan Ming and Ben Ming. Six roots are not divided, that is, they are not distinguished. This kind of mindless harmony is one, that is, to prove the noumenon, and to reach the ethereal realm of "Bodhi has no trees, mirror is not Taiwan, and there is nothing, so where can it cause dust?" Wang Anshi's explanation is inclined to the ontology of Buddhism and Taoism, which shows that he is not only obsessed with annotating Buddhist scriptures in his later period, but also conforms to the meaning of Buddhist scriptures, which is quite different from the situation that the interpretation of the word "empty" during the political reform showed the interweaving of Confucianism and Buddhism.
There is a passage in the Shurangama Sutra that says: "If you want to learn it today, you really have an invention. I should be straightforward and pay according to my requirements. "
Gong Jing explained: "It's great to realize this. If you are innocent, you are free. Earth, fire, water and wind have their own inventions and their own manifestations. If everything is invented, everything is now. All beings are false inventions, and Tathagata is a true invention, which is two inventions of birth and death and immortality. " (Annotation to Lengyan Sutra) The Buddha's nature is immortal, and the truth is eternal, so it is self-nature. This kind of Buddha nature is also "really wonderful" and "empty". The four elements that make up * * * are "earth, water, fire and wind", and their inventions can be presented separately or simultaneously. But they are illusory after all, because they are the result of karma and combination. So without self-nature, their existence is short-lived. Secular people, on the other hand, regard falsehood as truth, regard illusory things as the most fundamental thing, and turn a blind eye to their true nature. Wang Anshi's explanation conforms to the original intention of Buddhist scriptures and has no Confucian elements. It can be seen that when Wang Anshi annotated Buddhist scriptures in his later years, he was like a monk who completely converted to Buddhism. His Buddhist thought is very obvious.
The Buddhist scriptures say, "What's more, it's pure and wonderful, it's all heart, but it's self-abasement." Wang Anshi commented: "To lead an honest and clean life is to lead an honest and clean life. That is, dirty and clean. His name is Miao Jing. This heart is also divided, so the name is pure and wonderful. This enlightened heart, all hearts are subject to this. " The heart with the nature of all things has no ontology, because it is the ontology of all things, and there can be no ontology after it. Moreover, this reckless distinction means that there is no physical evidence of the true mind. The heart can be clean and spotless, and it can also be clean and spotless, which is the same as getting wisdom from wisdom and getting wisdom from troubles. As long as you understand, the essence of trouble is wisdom. Therefore, even dirt can be cleaned. Only a pure and clean heart is pure, that is, the original heart. Only such a heart is the heart with the nature of all things. Thus, Wang Anshi distinguished the original mind from the false insistence, and thought that only the original mind is the original mind of all things. This essence is also the hollowness of Buddhism, which shows that Wang Anshi followed the original meaning of Buddhism to explain Buddhist scriptures, which is the actual reflection of his thoughts at that time.
The Buddhist scripture says, "Its light is dazzling and there are hundreds of colors. Ten dust, the world of Pfeiffer, has been around for some time. Fill all the temples, such as Reading. Turn to Ananda and the public. "
The explanation of Mongolian banknotes (hereinafter referred to as Mongolian banknotes) in the Shurangama Sutra quotes: "As for the hidden heart of the Tathagata, you should ask Ananda and others, so there is a treasure chest. Tathagata hides the heart, including everything, so there are hundreds of colors. When the Ten Buddhas come, the same method will be used to show the Dharma, so the Ten Buddhas will be thrown everywhere and the Ananda people will be affected. Ding Lin is Wang Anshi, one of the frontispiece of Meng Chao. The Catalogue of Ancient and Modern Explanations says: "The Explanation of Lengyan Sutra by Wang Wengong and Fu Jie: Wen Gong went to Ding Lin, the old Zhongshan, and wrote the first Lengyan Sutra by Yi Shu, which Hong Juefan called it. "It is a common usage in ancient times to use the place name of Ding Lin to represent a person's name. The Tathagata hides the heart, just like the above-mentioned bright heart, which has the nature of all things.
The Buddhist scripture says, "There is nothing if you are intimate. When you know goodbye, you will realize what you saw. To complete Zhan Ran, naturally, it didn't start from this place. Free time, fire, water and wind. They are all called seven, and their sex life is really harmonious. They are all like coming to Tibet, and there is no birth and death. "
Wang Anshi explained: "although there are six sources of knowledge, it is not natural." Sex is not self-contained, that is, it is not causal and unnatural. " (Note to Shurangama Sutra) Knowledge is produced by six roots, but sex cannot be understood by centrifugation, because sex has no place. It is not born by fate, nor is it produced by itself, but it is endless and the ultimate source.
For scripture:
"May this fruit become a treasure king and a constant sand. Give this deep heart to the dust brake and call it a blessing Buddha. Please ask the Buddha for a certificate, and the five turbid evils will be sworn in first. If a living being did not become a Buddha, he would not bring mud here. Daxiong is strong and compassionate, and he hopes to judge and eliminate subtle doubts. I got up early and sat in the Shijie Dojo. If you are versatile, you can shut it down and your heart will not move. "
"said:" yue: know the essence of water, if the water does not shake, it is called Zhan. The so-called roundness, purity and nature are full of dharma circles. If it is not divided into six parts, it is round. The so-called wonderful Zhan has wonderful power, and it is wonderful to hold it often without moving. The so-called "light-hearted" people perceive the essence, as bright as water in the sun. The so-called exquisite roundness means that you know the essence. " Zhan uses clear water to express his inner innocence. Round Zhan refers to the dharma circles around the heart, and wonderful Zhan refers to the total persistence of the wonderful power of the heart.
The scripture says: "it changes with the world, and it is born in samsara, which is false and contrary." Come together in harmony, 84 thousand, old and new. If so, it will turn to the south and transfer land. Turn around and fly, it is full. " Wang Anshi said: "The cycle of change is the same as the life and death of change. And this doesn't hold water, so it's called fake. Treating each other with samsara is false and true, hence the name false. Wet is the combination of feelings, so it is persistence. Wet and warm, incarnate and touch. " (Meng Chao) There is no self in samsara, samsara is an illusory phenomenon, and there is no eternity. So it's a pseudonym. Everything is the result of karma and combination. Wet things are attached to a new environment, so they are persistent. The tactile function of the body is also the result of the combination of humidity and temperature. So everything is in the network of karma, and there is no self. Wang Anshi's understanding follows the Buddhist theory of reincarnation. Of course, the theory of reincarnation is also a convenient way to measure people. In short, the reincarnation of Buddhism is also the result of our persistence. Only an epiphany can free us from the painful abyss of life and death. Since mortals are reincarnated in life and death, we should accumulate virtue for the afterlife and be full of awe for the world. Therefore, although the reincarnation of life and death is an illusory result, it is also an important and convenient way to measure people. Wang Anshi believes that not only everything is the result of the combination of karma, but actually all kinds of feelings are interrelated and interactive.
"Ananda, one is a prostitute. The hair is grinding, grinding endlessly. If it is, there will be a fire, and it will be launched in the middle. If people touch each other with their hands, warmth will appear before them. " Yun: "If you keep grinding and consuming your essence, the fire will flourish. There are also diseases such as thirst quenching, internal heat and carbuncle. Then they died, addicted to grinding and making fires, and then they were greedy and had water. This is no different from Yang Sheng's Meng Huo and Yin Sheng Meng Shui. Although he replied to me, what I saw and did not do was what I learned. It is sentient beings, so be careful. Wang Anshi believes that one of the consequences of lewd habits is self-consumption, which leads to diseases such as excessive internal heat and carbuncle. When he died, he used lewd habits to make a fire, and greedy habits to make water. This situation is not what it is, but our bad habits. So all living beings should be careful what they learn. Judging from Wang Anshi's rigorous life style, he didn't catch any bad habits such as indulgence of desire at all. Therefore, the problem that others think is difficult to overcome is not a problem at all for him, so he seldom talks about it, but he has to do it when annotating Buddhist scriptures. Wang Anshi's erotic technique is in sharp contrast with Su Shi's. Su Shi thinks that the lust between men and women is difficult to control, so he often regards it as the key to overcome his weaknesses, and earnestly admonishes himself and others to restrain themselves in this respect.
"Ananda, constant three industries, each has its own private. Because everyone is private, public and private are separated. Unless there is no fixed place, it will happen spontaneously. Life has no cause and nothing to find. "
"Jing Gongyun: It is harmony, so prostitution continues. Things are divided, so thieves are killed constantly. There are points and points to take my reason. Since you take me, we have our own selfish interests. It is not without a fixed place to divide the same business. If you are an idealist, you can't accept it. " (Note in Lengyan Sutra) Prostitution and theft are the result of combining with things. If they are combined, they will kill and steal. Division and combination are determined by whether they are beneficial to themselves, so the fundamental reason is selfishness. Only from the heart can we transcend the self-centered choice and fundamentally solve the problems of prostitution, theft and murder.
The Buddhist scripture says, "You want to know today because the border is very shallow and deep. Only color and space are color edges. Only the touch distance is marginal. Remembering and forgetting only means marginal thinking. Only destruction and life are marginal. Zhan enters Zhan and returns to the side. " "Meng Chao" quoted: "Cloud: If the waves disappear in clear water, the famous name will be exhausted. The interior is bright and clean, and there is nothing to enter, which is called Yinqu. So-called, know Yin also. Zhan Jin knows yin, then Zhan knows sex and knowledge is wisdom. Wisdom and knowledge are marginal knowledge, so they are called five yin. However, it is marginal knowledge to say that Zhan joins Zhan, and sexual knowledge is not named Zhan. The so-called "Ming nei", who enters nothing, shows his actions and walks like running water. Zhan enters as knowledge, and knowledge destroys yin, then it is included. When you think of RMB, you have nothing to input. "
Zhan is sexual knowledge, not yin knowledge, so sexual knowledge is not named. With this clear function, you can flow freely. Zhan enters as knowledge, and knowledge destroys yin, then it is included. If the inside is clear, the outside behavior will follow one's inclinations without exceeding the moment, that is, it will be like running water. And all this is decided by Zhan, that is, the nature of unity of knowledge and action. Harmony is Zhan's own expression, and its essence is the same. Wang Anshi's explanation here that "knowing Yin leads to internal brightness" needs the most attention. Only by eliminating the wrong knowledge can Zhan Ran's ontology be revealed. This explanation is obviously the most consistent with the original intention of Buddhist scriptures, but it is far from the spirit of Confucianism.
The above analysis of Wang Anshi's annotation of Shurangama Sutra shows that Wang Anshi's annotation has changed his position, just like a Buddhist explaining Buddhist Sutra. Therefore, Wang Anshi's view of converting to Buddhism in his later years is largely in line with reality.
Looking at the analysis of this section, we can see that Wang Anshi's attitude towards Buddhism is close and tolerant all his life. Academically, Wang Anshi criticized Buddhism, especially its noumenon, from the standpoint of Confucianism in the early stage of academic activities, and basically accepted Buddhism in the later stage, especially in his later years. Of course, during the political reform, Wang Anshi severely criticized the ineffectiveness of Buddhism while acknowledging its essence. Therefore, Wang Anshi's attitude towards the acceptance of Buddhism noumenon is the same in his later period, but he criticized the ineffectiveness of the acceptance of Buddhism noumenon because of his consideration of the spirit of Confucianism's entry into WTO during his administration. After retiring, due to political frustration and family changes, his dreamy sense of loss became more and more intense, so naturally he pinned his restless spirit on Buddhism. Therefore, on the whole, Wang Anshi's later academic recognition of Buddhism and spiritual dependence on Buddhism showed a trend from weak to strong.