Interpretation: (1). Buddhist language. Buddhism regards the realm of life and death as "this shore"; Beyond life and death, that is, the realm of nirvana is the "other shore."
Source: On Great Wisdom XII: "Take life and death as this shore and Nirvana as the other shore." Selected Works of Wang Wei's Inscription on Toutuo Temple: "However, I am poor here; Then the title is unique and looks like the other side. " Shan Li quoted the theory of great wisdom and said, "Nirvana is the other shore."
Example: Tang Jiaoran's poem "Early Spring Letter to Li Shaofu Zhong Xuan" reads: "Leave the other shore and persist in your career." Song Fan Chengda's "Wu Luchuan" Volume: "All beings are on the other side."
Interpretation: (2) refers to land other than water.
Source: Qing Maoxiang's memory of Ying Mei 'an: "Set sail tomorrow morning and board the other shore before noon."
Example: Wei Wei's Oriental, chapter 5, part 6: "I don't know how farmers living in huts in the mountains of North Korea can' threaten' the survival of Americans on the other side of the ocean." Ke Yan's strange letters: "The thick registered letter ... was sent from the other side of the distant sea."
Interpretation: (3) Metaphor of the desired realm.
Source: Xu Chi's Goldbach Conjecture: "Let's take a look at the other shore, where there seems to be beautiful white cranes flying."
Example: In Lin Zi's poem "Sleeping for Dear Children and Babies", he wrote: "Break through the rapids and rapids and sail to the other side of glory."
[Edit this paragraph] Buddhism's imagination of the other side of the world and its influence on China.
Abstract: This paper first introduces China's imagination of the other side of the world before the Western Han Dynasty, which is divided into Kunlun system and Penglai system. The former was born in the western mountainous area and belongs to the imagination of heaven. The latter was born in the eastern seashore and belongs to the imagination of Xiandao. Then it introduces the description of the other side of the world in Buddhist scriptures, which is divided into two systems: heaven and pure land. The former originated from the ancient Indian cosmology and polytheism, while the latter originated from the recollection and beautification of the ancient Aryan life. After the Wei and Jin Dynasties, China people's imagination of the other side of the world was obviously influenced by Buddhist culture. On the basis of the original paradise and fairy island world, they developed an idyllic imagination of the other side of the world. The article holds that the ideal world of pastoral system represented by Peach Blossom Spring is likely to be influenced by the spread of pure land thought.
Key words: the other side of the world, Kunlun, Penglai, paradise and pure land
Imagination of the other side of the world is an important part of the world outlook of all ethnic groups. Compared with China, the Indian nation has built a more attractive world because of its rich imagination. Since the introduction of Buddhism, China's imagination of the coastal world has been obviously influenced by Indian culture, which is manifested at all levels. This paper mainly reveals the influence of Buddhist thought on medieval novels by comparing the descriptions of the other side of the world in early Middle-earth and Buddhist scriptures.
First of all, the early Middle-earth's imagination of the other side of the earth
China's early imagination of the other shore world or utopia can be divided into two systems, namely Kunlun system and Penglai system [1]. The former was born in the western mountainous area, and the other side of the imaginary world is in heaven, while the latter was born in the eastern seashore, depicting the other side of the world in a foreign land. As the representative literature of Penglai system in the later period, such as Ten Countries at Sea, Ghost Story of Hanwu Cave, Liezi, etc. , are not clear, and the imagination of the ten continents and three islands can not rule out the possibility of being influenced by Buddhist thought, so when we talk about the authentic concept on the other side of the mainland, we can only focus on the Kunlun myth and the early Penglai myth.
Summarize the imagination of the other side of the world in Shan Hai Jing, Chu Ci and Huai Nan Zi. To put it simply, the other side of the world imagined by the Kunlun system is on the Kunlun Mountain, where there are magnificent palaces (Zengcheng) and exquisite gardens (hanging gardens), surrounded by weak water, and all kinds of exotic flowers and trees, rare birds and animals are produced. There are few words about God's daily life, but what we simply know is their food and travel. In many documents, immortals eat jade. "Li Chu Sao Ge" says: "It is a shame to break a lovely branch, but it is also a shame to be graceful." [2] Travel can rely on all kinds of flying and running vehicles. The following passage in Li Sao typically shows the imaginary fairy journey: "I am driving a flying dragon, and the miscellaneous Yao elephant thinks it is a car ... Yang Yunni's sorrow, Luan's cry; The dynasty began in Tianjin and went to the west pole in the evening; Phoenix spreads its wings and flies high with flags; I walk in this quicksand, and I tolerate Chishui; I told the dragon to go to Liang Jinxi, and I told Xidi to travel ... driving the eight dragons and holding the cloud flag as a snake. " In Zhuangzi, the immortals completely abandoned their dependence on daily food and various animals, and simply sucked the wind and drank the dew, riding the sun and the moon. "A Happy Tour in Zhuangzi" says: "There are immortals and people living in the mountains. Skin is like ice and snow, like a virgin; Don't eat grains, suck the wind and drink dew. " "The Theory of Everything" said: "It is amazing to be a human being ... riding the sun and the moon in the clouds and traveling around the world." [3]
You can see the imagination of the fairyland kingdom at that time. 1, there are also differences in levels such as god, queen, real person and mortal. 2, you can fly at will, and the flying mounts can be all kinds of animals, such as white deer, dragon cars, and even riding against the wind. There are tall buildings in fairyland. 4. The food is Ganoderma lucidum and the beverage is mainly gas. 5, wearing all kinds of strange clothes, such as Qiong Yao. The most important thing is that you can live forever here, but this is not a natural achievement. You need the right diet to do this. So we need fairy medicine and magic prescription.
The other side of the early Penglai system can be represented by Penglai, abbot and Yingzhou. Historical Records: "Sansheng Mountain spread in the Bohai Sea, not far from people. If you suffer, the wind will take you away. The best taste, fairy, fairy medicine. Its animals and animals are white, and gold and silver are palaces. If you don't reach it, it will be like a cloud; Also, Sanshen Mountain lives underwater. When you get close, the wind will lead you, and you will never reach the clouds. " In addition, some overseas countries described in Shan Hai Jing have the magical color of an ideal country. Like ten continents and three islands, it is the other side of the world in a different place. For example, there are also records similar to the ideal country, such as fertile land and fat countries in the wild west classics, wild Yuan Ye in overseas western classics and wild Yuan Ye in domestic classics.
As for the image of immortals, the imagination of "feather man" was popular in Han Dynasty. Wang Chong's "On Heng Invisible Chapter" depicts the immortal painted at that time: "The picture shows the shape of a fairy, with hair and wings. If you walk in the clouds, the years will increase and you will not die. " The fifth volume of Yilin quoted Zhong Changtong's Chang Yan as saying: "He who gains the Tao is born with six shackles on his arms and long-haired feathers on his belly, flying without steps and infinite secularity."
In addition to relying on food to live forever, being able to travel and even fly easily, and having gorgeous palaces, Utopia has some characteristics of its own.
First: the means of subsistence are obtained for nothing. "100 grains are born by themselves", "no performance, no service; Without crops, there would be no food. " It reflects people's yearning for a comfortable life.
Second, colorful exotic products. Phoenix birds and phoenix birds are "colorful", fragrant flowers are "yellow leaves" and fragrant flowers are "yellow leaves with white flowers and black treasures". Red three-headed And Ji Lang, Xuangui and Yaobi, plus Bai Liu, Mu Bai, Baidan, Qingdan and various auspicious animals, will build the promised land into a colorful and radiant land.
But generally speaking, the fairyland imagined by China people is not specific, and it is often a bunch of fairy place names. Names related to heaven in myths and traditions are used to create the atmosphere of heaven and fairy island.
Second, Indian culture's imagination of the other side of the world
India, especially Buddhism's imagination of the other side of the world can also be divided into two systems, one is the kingdom of heaven system, which mainly comes from India's ancient world outlook and polytheism belief. The second is the pure land system, which mainly comes from the memory and beautification of Aryan ancient life. And these two systems will influence each other in later generations.
The imagination of heaven in Buddhist scriptures is extremely rich and complicated, and we divide it into two parts: heaven and heaven. First, let's look at the environment in heaven. India's imaginary heaven has something in common with Middle Earth, but it is far more complicated than Middle Earth. That is to say, judging from the stratification of days, India does not simply mention "nine days" like China. As early as the Vedic period, the universe was divided into three areas: earth, heaven and heaven. According to Rigveda, the "heaven" is above the invisible sky, and below it is the visible sky. The bottom is the "border". Then, the Avena Veda added a "light world" and established four definitions. Later, "Six Boundaries Theory" and "Nine Boundaries Theory" appeared, and Upanishads, Brahmanism and Buddhism after Veda all made new development on the basis of the Three Boundaries Theory. The Upanishads of Guang Lin (Ⅰ.5.16) described the three realms as "human realm, ancestral realm and divine realm". Brahmanism divides the universe into an upper bound (heaven) and a lower bound (earth), and there are seven worlds in each of them. [4] Buddhism developed into the theory of three realms on the basis of primitive religion. The so-called three realms, namely, the realm of desire, the realm of authority, and the realm of achromatic. For the boundary, Sanskrit is kāma-dhātu (with Pali). It refers to one of the living conditions of all sentient beings, and also refers to the world in which all sentient beings live, including hell, hungry ghosts, beasts, Asura, human beings and heaven with six desires. All beings in this world have not eliminated their appetite, lust, sleepiness and so on. , so it is called the realm of desire. The world of desire includes the world of perception and the world of tools. The so-called color boundary is written in Sanskrit as r \pa-DHātu (with Pali). Indicates that the color belongs to the boundary, and it is also a color sky, a color sky. It is the floorboard of the installation world with pure and wonderful colors and its sentient beings. It is located above the' world of desire' and is the home of heaven and man. Although all sentient beings in this world are free from lust and are not obscene and evil, they are still bound by the pure and subtle color method, so they are called the color world because they are different from the desire world below and the colorless world above. In the achromatic color world, Sanskrit is written as ār pya-DHātu, and Pali is written as ar pa-DHātu. Also known as colorless sky colorless sky, that is, beyond the material world, tired of leaving the color of matter and practicing the heaven born after the death of four colorless people.
In most Buddhist scriptures, the realm of desire is divided into six days, namely 1, Zhongtian Wangtian, 2, Ailitian (also known as "33 days" or "Indra Day"). 3. Burning sky (also known as "burning sky", "flaming sky", "flaming sky" and "night sky") 4. Soaring into the sky (or "soaring into the sky", "soaring into the sky", "seeing history for many days" and so on. ). 5. Turn it into a happy day (or "happiness turns into the sky", "happy day", "natural day" and "Nemo Luo Tian". 6. He turned into a natural world (or "He turned into a natural world", "He turned into a natural world", "Boromir luxury", "Boromir and Ye Harmony", "Paramita and Ye Bazhi" and so on. ). In some Buddhist scriptures, it also includes joining the "skyscraper" for seven days.
The world of color is more complicated. First of all, according to the depth of meditation, the sky in this world can be divided into four places (so-called four Zen days): the second Yi Chan, the second Zen, the third Zen and the fourth Zen, and there are days in every place. The first meditation consists of three days: 1, Brahma-Pi Luo Cha, 2, Brahma-Bodhi, 3 and Brahma-Brahma. The second Zen, because the first Zen has the joy of resurrection and silence, is also called the land of happiness. There are three days here: 1, low light day (PAR and TT ā BH ā,), 2, boundless light day (Apramānābhā,), 3, aurora sunny day (? Bhāsvara). Because of the joy of leaving the second Zen, the third Zen lived in a situation where it was neither bitter nor happy, and restored its quiet and wonderful joy, so it was also called the land of joy and wonderful joy. There are three days here: 1, and several sunny days (par and TTA-? Ubha), 2, boundless clear sky (Apramāna- Ubha), 3, all over the sky (? Ubha-krtsna). Four Zen, because of giving up the wonderful music of three Zen, only thinking about self-cultivation and self-cultivation, has a deep feeling of not being bitter and unhappy, so it is also called giving up the pure land. There are eight days here: 1, Anabhraka, 2, Punya-prasava, 3, Brhat-phala, 4, Avrha, 5, Atapa, 6, Atapa. A), 7, good at watching the sky (Sudar? Ana), 8, caniza (Akanistha), in the above days, from the day of no annoyance to the day of no annoyance for five days, only saints can live, and they don't live with ordinary people and heretics. At the same time, it is also the birthplace of saints who heard about the third Goa, so it is called Sud-dha-vāsa and Wu Na's inclusive paradise. [5]
Colorless boundary, this boundary is colorless, so it is impossible to determine its specific location. But because of the advantages and disadvantages of the industry, the results are also different. Due to the different results, this boundary can be subdivided into four categories, called four colorless, or four colorless days and four colorless places. They are: 1, the boundless sky (? kā？ ānantya-yatana), 2, know the boundless (Vij? ānantya-y), 3, nowhere (Aki? Canya-y), 4, I have to think about it (Naiva? Answer? j？ ānasa？ j？ ā-y).
Although many Buddhist scriptures do describe heaven as different levels, it may be the product of later systematization. Because the theory of Heaven actually comes from Vedic gods, when we understand Heaven, we should not only consider their grades, but also consider that they are just different gods of the same grade and their areas in the initial stage. Master Yin Shun pointed out that the Buddhist system of Heaven has strong humanity and is the projection of human political system. The sky is uneven, and the heavenly king explains the reason for Huan (Emperor Shi,? Akradevānām indra) is the king of this polytheistic kingdom. There are men and women in the six desires; In Brahma, there are no women. No matter heaven, underworld and Brahma, there are political organizations, so there are heavenly kings, heavenly sons and heavenly daughters. Early Zen can be divided into three categories: Mahābrahman, brahmapurohita and brahmapārisadya, that is, king, minister and people. Brahma is the only one who claims to be the creator of the universe and mankind, close to Christian monotheism. Moreover, after the Second Zen, there is a unique goodness in the world, which is the embodiment of India's secluded religious worldview specializing in yoga. [6]
Although the heaven is divided into dozens of floors, the environment is similar, with all kinds of exotic flowers and herbs. The world's first "Long Agama" by Jambu-Di^pa (volume 18) recorded the walls, doors, roads, trees, pavilions and pavilions in Xu Mi in detail. Moreover, the time scale of heaven is very different from that of the earth. The higher the level, the slower the time scale of heaven. [7]
The Buddhist scriptures' imagination of heaven is really meticulous. For example, in Abida Mohism Interpretation, Abida Mohism Theory, Xian Zong Theory and other books created by living relatives and sages, it is believed that the sun and the moon are above Gandhara Mountain, with a height of 42,000 days from the ground, lifted by a wind wheel and running in the air. The height of the sun and the moon is half that of Mount Sumi and the same as that of the four heavenly kings. Therefore, since then, there has been no day or month in the above days, so the difference between day and night and the origin of light have become a problem. In this regard, Qin said: "You have natural light, and you don't need external light." [8] And judge the day and night by flowers and birds singing.
Secondly, let's look at the imagination of heaven and man in Buddhist scriptures. "Dragon Agama" Volume 20 "Ritual of Heaven" talks about the ten abilities of heaven and man:
There are ten laws in the sky, how can it be ten laws? One, fly to infinity. Both, infinitely many. Of the three, going is no problem. Four, no skin, bones, tendons, meat, blood. Sixth, the offline body is convenient. Seven, physical exhaustion. Eight, the goddess infertility. Nine, it's not awkward. Ten, the body is optional; Good green is green, good yellow is yellow, red, white and appear at will. This is the ten laws of heaven. [9]
The birth of heaven and man does not need to go through the painful process of viviparous, but naturally appears on the thigh of a man or a woman, and that man and woman recognize this son as their own child, and he was particularly big when he was born. All beings in the sky are born and die. Generally speaking, at the time of death, there are five kinds of decline. According to the theory made by relatives and sages, the languages used in heaven are all Chinese and Indian languages, and this language ability cannot be achieved by learning. Volume 8 of "On Sharing Everything with People" says: "Everything is in Chinese (referring to China and India) and speaks Brahman. In the field of desire, this meaning should be known. " Tang Shi Pu-guang's "On the Whole House" (volume 1 1) said: "All the heavens in the second world are sacred words. The sacred words are called Chinese and Hindi. ..... and the truth is:' Like China and India, we just can't learn and interpret it ourselves.' "[ 10]
Buddhist scriptures also describe the skin color, clothing, bun and so on of the residents of heaven. It is said in Jiantan Jing (Volume 4) and Long Agama (Volume 20) that there are seven body colors of heaven and man: "People here have seven colors: red, gold, blue, yellow, purple, white and black. Moreover, you can change your body color and hair color at will. Green is blue, red is red. There is also a saying that when you see the color of a flower at birth, your body becomes that color. Its clothes and decorations are as follows:
There are different styles of clothes and accessories: there may be long hair divided into two bun; Or shave your hair; Or there is a bun on it, and the rest is removed, called Zhou Luoji; Or you have to pull out your beard; Or a haircut; Or braided hair, or done, or cut to make it round; Or naked; Or put on clothes and cover with dew, or cover with dew, or cover from top to bottom, or before and after the obstacle.
Because all living beings have not eliminated their appetite, lust, desire for sleep and so on. In the world of desire, there are still daily habits such as sexual intercourse, eating and sleeping in this world, but compared with the ordinary world, it is much more convenient. Take the matter of men and women as an example. Although different Buddhist scriptures have different views on whether there is marriage in the paradise of desire, [1 1] has different views on sex. Generally speaking, the four heavenly kings and the heaven of lust are the same as the world, and they all have the root of "harmony between men and women". In addition, as long as men and women embrace each other at night, it will become a matter of yin and yang. When men and women hold hands, they become yin and yang; As long as men and women look at each other (some say * * * and some say * * *) [12], they can do things without touching yin and yang. He was born in heaven, and as long as two people have the idea of lust at the same time (or look at each other, or look at each other temporarily) [13], it will become a matter of men and women. Flying at night, occupying the sky, turning into happiness and freedom, although these four days don't need physical friction or roots, they need to be defiled at the same time to be a prostitute. If only one party has lust, but the other party doesn't, then no matter how you hug, hold hands, talk to each other and look at each other, you can only get pleasure, but not lewdness. [14] Moreover, men take pleasure in dirty sex, but they have to commit adultery for six days to vent their anger. [15] So Long Agama said that "qi becomes yin and yang". And the six desires are the same as the world, and there are countless selfish desires in my life.
Interestingly, in some Buddhist scriptures, even in the sky, various commercial activities are still needed. "On A Ba Da Mo" Volume 6 "What is a Cloud" thinks so. In this regard, different Buddhist scriptures have different opinions. According to "Chasing Heaven", Volume 4 of "Building Charcoal Classic", "Depression means that there is no market to buy wealth, and all the heavens are the same." [ 16]
The other side of the world preached by Buddhism, apart from the three realms and heaven, is undoubtedly a more influential pure land. There is no source language equivalent to pure land in Sanskrit, and the corresponding words of pure land in classics are mostly Buddhaāksetra (Buddhist country) or related words of this language. Pure land has become a particularly important term, and Kumarajiva's classic translation has played a great role. In Roche's early translation of Amitabha Sutra, there was no translation of Pure Land, but the translation of Blissfulness appeared more than ten times. The name of Elysium was originally called Sukhāvati in Sanskrit. In China, it is also used to mean "happiness" or "peace", but since then, the translation of "Pure Land" has often appeared in many translations in Kumarajiva. [ 17]
According to Master Yin Shun's Origin and Development of Early Mahayana Buddhism, the formation of the concept of pure land in India has its realistic background. The paradise on earth advocated by Buddhism is called Uttarakuru. In myths and legends, Yuduoluo is one of the four continents. This legend is based on reality. Uttara means "up" and means north. Kuru is an alien (? Rya) people's family, whose residence is called Zhailu, is in the northern part of Delhi today. Therefore, Yu Duoluo's arrest means that the arrest in the north means that the arrest in the north means that the upper class is arrested. Today, it is called Kuruksetra, also known as Dharmaksetra, south of Thānesar and east of the area between Sarasvat and Drsdvatv in Delhi. This is the ancient battlefield of the battle between the guru and Pāndu described in the epic Mahabharata. Many people think that this is the "blessed land" described by Xuanzang in the Western Regions of the Tang Dynasty in the fourth volume "Slanting Mud and Wet Cutting the Kingdom of Luo". [18] The detention of Lu is the center of the development of Brahmanism, and Indians are longing for the highest detention of Lu and the happiest region in the north.
North Gill is a mountainous area. The sixty-fourth volume of Zhengnian Jing says: There are ten mountains in Zhoubei, and everyone lives in them. The mountains overlap and are mountainous. It is said that the land is as flat as a palm, which may be a plateau in the mountains. Zhou Bei people have the same skin color, which means there is no class equality. India's class system-caste Varna, is "color", that is, caste originally comes from the difference of skin color. Zhou Bei has no king, so there is no political organization. There is no family relationship, men and women get along freely and easily, and children do not belong to their parents. People eat tree fruit, natural japonica rice-wild shells. Without a house, I live under a big tree with dense leaves and heavy cloth. Clothes are born from trees, probably bark and grass leaves, just before and after hiding. People live to be a thousand years old, but they will not die. Don't cry when you die, and don't have to bury it. Naturally, there are big birds to take. This is actually a beautification of the original bird burial (called celestial burial by Indians). This is a completely natural life. No class, no politics, no family; Food, clothing, housing, transportation and death are very primitive lifestyles. [19] In short, the descriptions of the ideal world and the promised land in Buddhist scriptures reflect the living conditions and social ideals of ancient Aryans to a great extent, among which the description of "Yu Dan Yue Pin" is the most detailed in Long Agama Volume 18 Century Jing.
Yin Shun pointed out that the imagination of pure land system is completely different from that of heaven system. The origin of the legend of pure land is that human beings advocate primitive natural life, and the kingdom of heaven embodies human political combination. The kingdom of heaven is unequal. Clothes, diet, etc. They are all beautiful, but there are differences; Long life, may die young; There is the horror of war here; There is a sense of belonging, so there is a sense of possession. There is fear of death, and there is also the possibility of degeneration. In terms of material enjoyment, the kingdom of heaven is better than Zhou Bei, but in terms of the relationship between heaven and heaven-personnel, it is far less than Zhou Bei's happiness of "no self and no protection". [20]
Third, the imagination of the ideal world after Wei and Jin Dynasties.
After Wei and Jin Dynasties, China's imagination of the ideal world can be divided into three systems, namely, heaven, fairy island and countryside. In other words, on the basis of the traditional Kunlun and Penglai systems, the pastoral system has been developed.
The imagination of heaven after Wei and Jin Dynasties is basically limited to the traditional imagination in the poetry system. The kingdom of heaven depicted in the poems of the Han, Wei and Six Dynasties is more detailed than before the Western Han Dynasty, and it is obviously influenced by the systematic myth of Penglai, such as Cao Zhi's Ascension to Heaven:
Chase the warlock by boat, as far as Penglai Mountain. Spirit flies in Su Bo, Gui Lan goes to heaven, Xuanbao swims under it, and fragrance overflows and plays on it. Riding the wind seems like seeing a fairy.
The place where Fusang came out was in Chaoyang Creek. The center of the mausoleum is vast, and the cloth leaves cover the whole world. East dry show east, neither evening nor west branch. I hope I can find a good job and then go back to Japan to travel to the East.
In Cao Zhi's imagination, landing in Penglai is obviously a fusion of the two myths of Kunlun and Penglai. Referring to Guo Pu's poems about immortals, we can see that in poetry, it is difficult to see the influence of Buddhism on the imagination of heaven, while in prose, the imagination of heaven is obviously influenced by Buddhism. The full bronze inscription (volume 143) contains the king's Sun Candle:
Nine days after the celebration, the hall was swaying, the balcony was high, there were hundreds of beautiful rooms and thousands of Yao households. Jinmen is full of water, and Yuxiang is full of fresh glass. Pearl trees are on the roadside, and Feng Ming in Lu 'an is in the bar. The flowers are beautiful and fragrant, and the fragrance flies. I want to pay for clothes, and I want to be popular to have money. I want to be in harmony with the sunrise for a long time, which has nothing to do with it and is often calm with nature. Reflecting the bright light, it is light and graceful, and the study of beautiful sounds is enjoyable, far from being poor.
In the Tang Dynasty, this influence was even more obvious. Although the "Tiexian Country" recorded in Yin Pian, Volume 20 of Tai Ping Guang Ji is located in the lower bound of our country, it is undoubtedly a reflection of the kingdom of heaven:
Then don't go to the sun, the moon and the world for a day. Its mountains are adjacent to Wan Ren, where there are thousands of rocks and valleys with beautiful scenery. The stones are all blue and glazed. In every rock valley, there are gold and silver palaces, big trees, bamboo-like bodies, banana-like leaves and plate-like purple flowers. Five-colored butterflies, with wings as big as fans, are dancing among the flowers. The colorful birds are as big as cranes, soaring on the branches. Every rock has a clear spring, the color is like a mirror; Bai Quan is as white as milk. ..... To the front of the que, see the card department called "Tiangui Mountain Palace", written in silver. One of the two pavilions was surprised. Children's eyes are like jade, and they are more than five feet long. Their clothes are as light as white mist and green smoke, their lips are crimson and their teeth are white, their hair is like moss, and they are crowned with gold, and they are full of feet ... He led the workers to Qingquanyan to wash clothes, and then to Baiquanyan to wash clothes. Tastes like milk, very sweet, even scooped a few spoonfuls, as if drunk, very full.
In this description, various environments in the kingdom of heaven are involved, such as palaces and towers made of trees, rare birds, butterflies, springs and gold and silver, in which the characters are "light and thin clothes, like white fog and smoke" ... with golden crowns on their heads and staggered feet. These imaginations are obviously influenced by the Buddhist environment and the description of immortals.
On the other hand, the Xiandao system has been prevalent in various documents in the late Han, Wei and Jin Dynasties. Among them, the imagination in Ten Countries in the Sea and Liezi is typical. This description inherits the mythical resources of Penglai system in the pre-Qin and Western Han dynasties and various imaginations of exotic places, but in the description of Liezi, we can see the influence of the imagination of paradise and pure land in Buddhist scriptures on the Central Plains.
The other side of the Xiandao system also occupies a very important proportion in the legends of the Tang Dynasty. Like the imagination of Xiandao in the pre-Qin, Han and Wei dynasties, it mainly creates magical effects by depicting strange things, especially immortal medicine or immortal food. The thirty-ninth volume of Taiping Guangji is quoted from the "Kind-hearted Fairy" chapter of Ji, and it also depicts an ideal fairy island-kind-hearted fairy temple. This article says, "In the second year of Tang Guangde, thieves from Linhai County, Yuan Chao and Kou Yongjia, drifted thousands of miles to the east in the wind, overlooking a mountain, green and colorful. When you return to the rudder, you will berth and see a small house with glazed tile tortoise shells as walls. As soon as I entered the porch, there was no one. There are only more than twenty pieces of nothing in the room, and the utensils are known to be gold, and there is nothing miscellaneous. There is also a kind of wormwood, which is also very beautiful, and Otawa Shu and Chong Jin are different. There is another Jincheng, and there are countless piles of broken gold. " Volume 25 of Tai Ping Guang Ji quotes the article "herb gatherers" in the original fairy tale as a fairyland, which is "dozens of people live in villages with flowers and grass, such as men's and women's clothes in February and March, unlike today's people. Farmers and fishermen often meet. " And "people ride clouds or cranes", foreign invaders can also walk in the clouds. "In a short time, when I arrived in a city, it was all happy ever after, and the palaces were all treasures." Obviously, the living environment here is a combination of pastoral style and fairy island imagination.
Undoubtedly, Tao Yuanming's Peach Blossom Garden is the most influential masterpiece in the pastoral world. Such a fairyland on earth, of course, we can look for its ideological origin from China. The yearning for the promised land in The Book of Songs Feng Wei Shuo Shu, Lao Zi's admiration for the state of "a small country with few people" and Zhuangzi's beautification of "the realm of supreme virtue" can all become the ideological resources of Tao Yuanming's Peach Blossom Garden. However, in connection with the great influence of Hui Yuan and his Pure Land Sect on the surrounding areas of Lushan Mountain, as well as the participation of Zhou and others who have a good personal relationship with Tao Yuanming, we can't help but ask whether the pure land thought also has a certain inducing effect on the birth of "Peach Blossom Garden". The classless, equal and completely naturalized lifestyle is similar to the utopia that ancient India yearned for. Peach Blossom Garden, like pure land imagination, is also a reminiscence and beautification of simple living in the past, which can almost be said to be a pure land on earth.
It is worth noting that if the idyllic imagination on the other side is not common in Wei, Jin, Southern and Northern Dynasties, then in the novels of the Tang Dynasty, especially in Strange Tales from a Lonely Studio, the idyllic imagination on the other side of the fairyland is often pastoral or manor-like, which reflects an aesthetic tendency of the literati in the Tang Dynasty. For example, Volume 16 of Taiping Guangji quotes the article "Zhang Lao" in Continued Mystery Record to describe Zhang Lao's living environment as a fairy queen:
When I first climbed a mountain, there was water under the mountain, and there were dozens of places where the water kept flowing. The scenery has gradually changed, which is different from the world. Suddenly the next mountain, the water is in Zhujiabei, pavilions, lush flowers and trees, fresh and charming smoke clouds, cranes and peacocks lingering, and the eyes and ears are under the control of Song Dynasty. Kunlun pointed: "This zhang jia zhuang is also." Wei was surprised. Suddenly, I came to the door, where there were officials dressed in purple, and they were invited to the hall. Unfolded flowers, invisible, strange fragrance, all over the cliff valley.
Another example is the fairyland described in the article "Pei Chen" in The Record of Solving Mysteries quoted in Taiping Guangji (17):
Attracting people to enter, it was desolate at first, and the better it went, hundreds of steps, squares and gates, pavilions and pavilions were repeated, and the flowers and trees were fresh and beautiful, which seemed unreasonable. The green smoke is lush and the scenery is charming and shapeless. The fragrant wind blows on my face, refreshing my heart and giving me a sense of lingyun.
The article "Ancient Yuan Zhi" quoted in Volume 383 of Taiping Guangji has a detailed description of the so-called "country of peace with God", which is very long and is not quoted here. Qian Zhongshu once pointed out that the whole Buddhist sutra "Maitreya Xiashi Sutra" and "Chang 'ajima Sutra" are the second (translated in the Western Jin Dynasty).