Gao Xu entered Buddhism for two reasons, internal and external. The external environment was due to the vigorous Buddhist revival movement in modern China, which was very attractive to intellectuals at that time. The internal reason is that Gao Xu feels disillusioned with his ideal aura because of the failure of reform and reform, and he is in a state of confusion in his mind. He studied Buddhism to seek temporary spiritual sustenance. The disintegration of modern China society and the impact of western learning accelerated the decline of traditional Confucianism, which led to a "vacuum zone" in the ideological circle at that time. The rise of modern Buddhism was initially regarded by some thinkers as an acceptable theoretical connection point of "Western learning". On the one hand, they may think that Buddhism contains some theoretical contents and methods of western learning, and Buddhism is a traditional culture that China people are familiar with. For example, Liang Qichao once said, "The second source of our national studies is Buddhism." On the other hand, some Buddhist theories and methods are richer and deeper than western learning, so they can be used to transform and develop China's traditional philosophy. Therefore, Buddhism can satisfy the group self-esteem of China people who subconsciously feel that China orthodoxy is no longer available, but they are unwilling to accept western learning: it can be used to temporarily counter western learning to maintain psychological balance; It can also be used to interpret and introduce western learning, so as to integrate the reform or revolutionary theory needed by the nation to save itself. Because of this, learning Buddhism has become a trend of the times in China's modern history. The revival of modern Buddhism began in 1930s 19. With the efforts of two generations of thinkers, Gong Zizhen, Wei Yuan, Kang Youwei and Yang, by the beginning of 20th century, with the advocacy of Liang Qichao, Tan Sitong and Zhang Taiyan, Buddhism had become a "prominent school" in the ideological circle at that time.
Gao Xu's Buddhist thought was deeply influenced by Tan Sitong. When Gao Xu was young, Confucianism had a deep foundation and was full of patriotic passion. 1894 Sino-Japanese War and the signing of treaty of shimonoseki the following year greatly stimulated the young Gao Xu. The brutal aggression of Japanese imperialism, the humiliation and corruption of the Qing government all made Xu indignant. The peril of the nation and the future of the country made him more anxious. Three years later, Gao Xu was greatly encouraged by the reform movement of 1898, and he seemed to see a glimmer of light. He began to tend to reform and actively supplement all the nutrition he needed. At this time, he also came into contact with Tan Sitong's benevolence, and thought that Tan Shi: "A school of benevolence still exists" [Tan Sitong was born at the age of 33, and did not enter the Buddhist temple until the last few years of his life (3 1 year). Although he studied Buddhism very late, his learning foundation was extremely solid, and what he learned in his early years was complex and profound. Confucius, Mencius, Mohism, Neo-Confucianism, and Yejiao all read it. Only by studying Buddhism can he master all the knowledge and gradually guide himself to "benevolence" based on Buddhism. "Benevolence" is the most fundamental entity of Tan's philosophy. Mentally, "benevolence" is attached to "heart" to realize its existence, and his religious mysticism directly comes from his philosophical idealism. He attributed all evil to the acquired evil of the abstract "human heart" and to the fact that the "spiritual energy" of all human things was blocked and could not be integrated, so it was "unreasonable" and "heartless". Because he couldn't find the real material power to transform the society, when he wanted to change the society and couldn't rely on it, especially when reformism encountered serious difficulties and depression, he naturally turned to religion, hoping to realize the exchange of souls and the universal salvation of Buddhism through the communication of human's "heart" spirit. Call on everyone to be "merciful", be "without desire, without desire", "unconscious" and "without mind", be "turn your enemy into yourself", and let "heart" be integrated with people and me, and "benevolence" will suddenly be reflected. Tan Xuefo felt that "all wishes were empty" and "nothing to rely on" in the dirty officialdom far away from people's lives, and his ambition and energy could not be carried out. It was his most lonely and painful time. Out of realistic struggle, radical thinkers can also throw themselves into the arms of passive religious liberation. There is no real power to rely on, so we have to rely on "heart" and take Buddhism as our destination. Tan's road is typical, and many people in the revolutionary group followed it later.
After the failure of the Reform Movement of 1898, Gao Xu began to realize the real situation that the Qing government suppressed the people's revolutionary movement at home and surrendered to imperialism abroad, thus realizing the essence of the reformists, which also deepened his understanding of Tan Sitong's study of Buddhism. When there was a "blind spot" in Gao Xu's life and he could not make a choice, he took Tan Sitong's way of advancing and retreating as the foundation of his life and devoted himself to Buddhism. "He broke through the best bodhi and patiently escaped from the outside world to learn from the dead monk." Looking for the ideological resources of philosophical and cultural thinking in the non-Confucian field, and seeking spiritual comfort: "unreasonable thinking, within a short distance?" Ghosts. Sitting silently, I lost myself, and I wandered around the stars. ""All beings are pure, and there is no order to become Buddhas. Ordinary people are annoyed by themselves, and the world is dirt. "And since the number HuiYun, jia county, etc.
Gao Xu doesn't have any Buddhist monographs and theories. His understanding of Buddhism is roughly reflected in some of his early poems. He expressed his yearning for Buddhism in "Persuading Uncle Ci to Learn Buddhism": "What is the purpose of the West? The dark ghost of the mud plough is annoyed. If you don't teach life and death, you can go out as soon as possible. If I hear what I get, I can't tell you how to compare laws. In order to be wonderful and not tired, hate life and be dull. " [After Gao Xu entered the Buddha, he studied the Huayan Sutra of Mahayana Kongzong: "Read the Huayan Sutra carefully, and you will know the mistakes of the past year." "The legal world is boundless, and I can be my hometown." It was also influenced by the pure land Sect: "Pure land is born according to customs and forgotten, but what merits are not counted." "All beings are extremely distressed, and the pure land is solemn." [10] Empty Sect calls the highest realm "empty" because it cannot be described or understood by words or concepts. He believes that everything in the world, including our knowledge and even the Buddha, is a relative and dependent relationship, a borrowed concept or name, and it has no independent entity or self. Gao Xu studied Buddhism and sat alone, feeling that "everything is illusory and there is no way out." "Is the body without me like a cloud, is the body without wind. Everything is empty, don't say anything. "
This experience of participating in Zen really had a great influence on Gao Xu's world outlook and outlook on life after the Revolution of 1911, which was closely related to his repeated thoughts after the Revolution of 1911. Whenever he is in a confused state, he always uses meditation to free himself from depression. For example, after Yuan Shikai dissolved the National Assembly and proclaimed himself emperor, Gao Xu became angry. Going south from Beijing, revisiting old lessons, and seeking peace of mind by participating in meditation: "The Zen mind does not move, and the Central Plains is proud." "After reading Leng Yan, I quietly closed the door, just asking for no resentment." Moreover, this kind of Buddhist thought also deeply influenced Gao Xu's literary creation. His Zen poems not only run counter to the normal state of pursuing revolution, calling for freedom, and opposing imperialism and patriotism, but also promote a passive thought of avoiding the world and quietism. His artistic style has also changed from passionate and generous in the past to sad and lingering, powerless and low: "My brain and blood are dead, and I have been tired of this world for many years." A song with two lines of tears may awaken the Chinese people? ""Zhuo foot clean mundane things, tired swim nong also gradually forget the name. The dust in Donghua has disappeared, and reading pictures and burning incense has sent this life. "In his poems, it is inevitable to preach escapist thoughts such as seclusion and meditation. The impassioned, tragic and desolate feelings that used to fill his chest are gone, only passive and happy, showing the wind of mourning and decadence. Such as: "Anneng is often depressed? I went bare, and it was safe to go home. I moved home to Ge Zhichuan. Life is full of nostalgia, and Qin writes about hedgerows and birds, only admiring leisure and not admiring immortals. " "The heart is empty, the city is incredible. Pass the gate of the mountain, and talk about the difficulty for Yan Ying to avoid it. Every time there is an oblique photo, the geese and ducks next door will make a slight noise. Exclusive breeze, kneeling and singing an acre of palace. "However, Gao Xu is not a person who can be born. He pretended to be a bourgeois politician and thinker. In his youth, he wrote in the inscription of Historical Records: "The colorful clouds are flying, and nationalism begins to sprout. Shi Gong is just a Wen Zu, politician and philosopher. "This is what he expected of himself. In him, the spirit of enduring the sufferings of the times and the religious consciousness of understanding the sufferings of life are in conflict. Because religious consciousness often goes beyond life in order to get rid of emptiness after experiencing the bitterness and emptiness of life. However, there is no real transcendence. On the contrary, he is too loyal to take responsibility. In addition to the suffering of the times, he has to bear the suffering of life. Therefore, the illusion of life perceived by religious consciousness can not only free him from his desire for the real world, but also strengthen his responsibility and load. So that his eagerness, from the realistic level, penetrated into the essence of life. Just like Liang Qichao, Tan Sitong, Zhang Taiyan and others, they regard Buddhism as an auxiliary tool of their political ideals, help Buddhism to enter Confucianism, and accept Buddhism to serve the political struggle. Therefore, Gao Xu, who was deeply influenced by Kang Liang's political reform at that time, unified the Confucian spirit of self-improvement and enterprising with the Buddhist thought of "no self", but forged his outlook on life. He quickly returned to the real world: "Just put down the butcher's knife Buddha, flying flowers always have feelings. "All sentient beings are as sad and happy as I am, and I am also a life of all sentient beings." "There is no difference between Buddha and sentient beings, and the universe is dust. Bodhi was born after her success. " 【 "Compassion is pure land, and humiliation is Dojo. The only heart in the three realms is impermanence. Talk quietly about what's going on in the world, but you can't catch waves in tears. I am wet and hot, and I can't forget my thoughts. "
Gao Xu's Buddhist thought can be compared with Su Shi's. Because Su Shi's life is also deeply influenced by Buddhism and Confucianism (of course, also influenced by Laozi and Zhuangzi's thoughts), Confucianism, Buddhism and Taoism are often contradictory and unified in all aspects of his world outlook. In Su Shi's life thought, Confucianism is the main line, because from beginning to end, Su Shi never gave up his political ambition to be an official. Buddhism thought is just a cool breeze and bright moon that he used to soothe his soul when he attacked Confucianism politically, and it has something in common with Gao Xu. However, Su Shi's open-minded attitude towards life makes his bold spirit still exist. Although Buddhist thought is inherently negative, Dongpo's skill can be positive with negativity, relying on the softness of Buddhism and the rigidity of Confucianism to achieve both rigidity and softness. Therefore, Su Shi understands the essence of life more thoroughly than others. Even in adversity, he can maintain a detached and carefree attitude, but he never gives up his love for life and his pursuit of good things. But this is exactly what Gao can't reach. He can't face and handle the struggle of life correctly. When he encountered all kinds of difficulties and desperate situations in his life, although he also wanted to recover the decline and get back on his feet, he was unable to do so after all, and his superficial understanding of Buddhist thought also made him unable to understand Zen, so that he could truly combine rigidity with softness and be optimistic and enterprising. As a result, his correct choice of life was limited, and he could only sink deeper and deeper repeatedly, or indulge himself, go with the flow, or participate in meditation and passively avoid the world. Eventually, he was expelled from Nanshe because of Cao Kun's "bribery" incident and spent his miserable old age helplessly and alone.