Buddhist scripture translation in the Southern Dynasties came one after another. This was quite developed in the early period of Liu and Song Dynasties. In the Qi and Liang Dynasties, Buddhism was more prosperous, but its translation was inferior. Since the end of Liang Dynasty and the beginning of Chen Dynasty, due to the great achievements of True Meaning, the translation industry in the Southern Dynasties has developed. In the Song Dynasty, translators spread from the west to the east, including the afterwords of Sakyamuni, Dharma-Mitra and Qiu Na, the Biliangye Society and Polo in the Western Region, the Indian afterwords of Sangha, and the Putuo of Qiu Na. Translators in China and Turkey are Zhiyan in the West, Baoyun in Liangzhou, Jingsheng in Juqu and Huanglong in Una in Youzhou. Among them, Buddha came to Jiankang in July of the first year of Jingping (423), and at the request of Zhu Daosheng and Yan Hui monks, he translated thirty volumes of Misha Sebu Five Points Method in Longguang Temple. So far, the translation of the four popular Cantonese laws (Ten Tones, Four o'clock, Monk and Five o'clock) has been completed.
Li Liangye Society arrived in Jiankang in the first year of Yuanjia, and translated one volume of Buddhist Sutra of Watching Endless Life and one volume of Medicine Sutra of Watching Medicine King on the second bodhisattva of Daolin Temple in Zhongshan. This is conducive to the spread of pure land Sect.
Qiu Mo (367-43 1) went to Jiankang in the eighth year of Yuanjia (43 1) and translated 30 pieces of "Bodhisattva's Good precepts" in Triple Temple. Because Mahayana precepts and yoga theories spread in the south. He also added the last three volumes of Miscellaneous Mind, which Luo Wei translated, and completed all thirteen volumes. Another monk, who was proficient in the New Theory of Za 'ayi Dharma, went to Jiankang in the 10th year of Yuanjia (433). Then the Lion State (present-day Sri Lanka) met ten people in Jiankang, and Huiguo and others invited the Sangha to be a teacher, and received hundreds of people for the Nepalese. In the same year, Bommer retranslated The Theory of Mind and Nature by Zha A Da Mo in Chang Gan Temple, and completed the translation in the twelfth year (435).
He contributed to the spread of the precepts of Pythagoras and Bhikuni.
Qiu Na Putuo Luo (394-468) Yuan Jia came to Guangzhou in the twelfth year. Wendi welcomed him to Jiankang and lived in Zuohuan Temple. Later, he translated 50 volumes of Zaagama, and also translated the Convenient Sutra of Winning the Lion Roar in Danyang County and the Sutra of Lengga Abao Duoluo. Later, I went back and forth to Jingzhou and translated the Prajna Paramita Sutra, most of which was handed down by disciple Fa Yong. His translations of Lengga and Shengyao have been read by later generations.
During the Liu and Song Dynasties, there were 22 translators at home and abroad, and 465 books were translated, with 7 17 volumes.
Secondly, foreign translators in the Qi Dynasty included Indian Tanmogatuyeshe and Qiunapidi, Mahayana in the Western Regions, Sinhala, Dharma Moti and so on. Several of them are from overseas. For example, in the third year of Jianyuan (48 1), Tammogatoyeshe translated a volume of Infinite Righteousness Sutra at Chaoting Temple in Guangzhou. In the seventh year of Yu Yongming (489), Sakyamuni translated eighteen volumes of Shurangama Sutra from the south in Chikulinji, Guangzhou. After bhadra (a Sangha) translated See Fa Pi Po Sha, on July 15, the monks indulged themselves and added a note to the collection of laws according to the practice of lawyers before. That year, there were 975 points from the last time, that is, 975 years after the extinction of the Buddha. This is the so-called "holy entry" (see volume 11 of Sanzang). In the eighth year of Yongming (490), Dharma translated the twelfth Heavenly Ride of the Lotus Sutra of the Wonderful Method (later compiled into the Lotus Sutra of the Wonderful Method). At the beginning of Jianyuan (479), Nabidi was asked to go to Jiankang and translated two volumes of Bai Yu Jing copied by his teacher Sinhala in Pieri Temple. In the twenty-four years of Xiao Ji, there were seven foreign translators who translated twelve volumes of Confucian classics.
Translators in Liang and Chen Dynasties included Datura, Sangha Tam and Zhen Zhen. In the second year of Tian Jian (503), Datura and Sangha Brahmaputra translated Manjushri's Mahaprajna Paramita Sutra, Dharma Body Sutra and Baoyun Sutra. Since Tian Jian was imprisoned for five years (506), he has translated the Sangha gita in Shouguang Hall, Hualin Garden, Zhengguan Temple, Zhanyun Hall and Funan Hall, and in the seventeenth year (5 18), he has translated ten more books, such as The Peacock King Mantra, Ashoka Sutra and The Theory of Liberation.
At the end of Liang Dynasty, Zhen Zhen (499-569) brought back many Sanskrit scriptures from southern Fujian, came to Nanhai in the 12th year of Datong (546) and entered Jiankang in the 2nd year (548). Emperor Wu of the Han Dynasty placed him in Baoyun Hall and wanted to ask him to translate the scriptures, but he was unable to write because of the chaos in Beijing. So I moved to Fuchun and got the opportunity to interpret. In the Liang Dynasty, in Fuchun, Jiankang, Guangzhou, Shixin, Nankang and other places, he translated two volumes of Supreme Sutra, seventeen volumes of Land Theory (that is, five volumes of Yoga Teacher's Local Points), eleven volumes of Sutra and twenty-four volumes of Lun successively. Later, in the Chen Dynasty, in, Linchuan, Jin 'an, Liang 'an, Guangzhou and other places, 38 collections of classics, French and essays were translated into 1 18 volumes, totaling 49 volumes and 142 volumes. The real meaning is twenty-three years in Middle-earth. At the end of Liang Dynasty and the beginning of Chen Dynasty, wars and disasters continued, and he wandered around, so it was difficult to prepare for a taste. His translation is largely due to the drift from place to place, and he can leave many important classics behind. He is really a great translator. Three volumes of Mahayana and fifteen volumes of Interpretation have not been translated, which has a great influence on Buddhist meaning. Since then, there have been more photographers in the north and the south, thus creating a school of photographers.
In order to attach importance to the translation of ancient books, the Liang Dynasty also edited three catalogues of ancient books: one was Tang Jinglu written by Shao monk in the 14th year (5 15), the other was Jing Lu written by Bao in the 17th year (5 18), and the third was Sanzang Collection. China has only fifteen volumes of "Monk Blessing Record", which is relatively old and perfect.
There were eight foreign translators in the Liang Dynasty who translated classics, laws, papers and biographies, and collected 46 volumes of untranslated classics. Chen Chao has three foreign translators who have translated 40 volumes of classics, laws, papers and biographies.
During the Southern Dynasties, many Buddhist shamans were engaged in the research and dissemination of Bitan, Shicheng, Zhulv, Sanlun, Nirvana and Relic respectively, and formed many departments with embryonic sects. The most famous are as follows:
1. Master Pitan This is a school that specializes in studying and disseminating various theories. The so-called "Pi Tan" originally included the theory of eight degrees and the theory of Pi Po Sha by Kazuo Yanzi, but at that time, scholars mainly circulated the theory of miscellaneous minds (hereinafter referred to as the theory of miscellaneous minds). During this period, there appeared famous Buddhist teachers such as Faye, Ye and Ye in Song Dynasty, Yuan Monk, Hui Monk and Hui Ji in Qi Dynasty, Youdao Cheng, Shao Monk, Hui Ji and Zhi Cang in Liang Dynasty and Chen Dynasty. Among them, Huiji (456-515) of Liang Jiankang Zhao Ti Temple was the most famous Bitan scholar in the Southern Dynasties.
Pitando, who studied before, was "Miscellaneous Heart". It was not until Huiji that Baduyu and Piposha were widely studied outside Miscellaneous Heart. So, Pitan is the only one. At that time, thousands of scholars participated in every lecture, and a generation of famous monks Min and Fayun also participated.
Second, in the Song Dynasty, there were monks who guided, awed and fierce. Qi has a monk clock, which is soft and intelligent; In the Liang dynasty, there were monks' coffins, fayun and zhibao; However, the Chen dynasty had false laws and intellectual cloth, all of which spread successful science endlessly. This school rose in Qi Dynasty, flourished in Liang Dynasty, and gradually declined at the end of Chen Dynasty. The reason why the monk's guide who participated in the translation of Rush's Shicheng and the spread of the monk's song became two systems respectively. At the beginning, at the beginning of Daoism, monks wrote three doctrines in Guanzhong: Shicheng and Yishu. Later, Dongshan Temple was established in Shouchun (now Shouxian County, Anhui Province) to give lectures on Confucian classics. At that time, the famous and accomplished teacher tried to shove the road (4 1 1-475). Dao Meng was born in Xiliangzhou and seldom went to Zhao Yan. Later, he studied Shicheng in Shouchun (where the monk was in charge at that time), saying that he was unique. In the 26th year of Song Yuanjia (449), he went to Jiankang and gave lectures in Dong 'an and Huangxing Temple successively. Daomeng's disciple Youdao Hui (45 1—48 1), when Daomeng talked about it, Zhang Rong argued many times, and Daohui answered for him and persuaded Zhang Rong. Rou (43 1-494) and Huiji (434-490), famous monks in Qi Dynasty, were invited by Xiao in the seventh year of Yu Yongming (489) to give lectures at Puhong Temple, and kept important documents, which was called Nine Volumes on Lu. Liang Zi wrote a hundred copies and circulated them, and made a preface for Zhou Yong.
Fa Yun (467-529), Min Monk (467-527) and Zhi Zang (458-522), the three exorcists in the Liang Dynasty, also gained practical knowledge from Rou Monk and Hui Ji in their early years, and later became successful.
The rise of the 333 theory began in the Liang Dynasty. Monk Lang, a native of Liaodong, first entered the customs to learn Roche's method, then went to Jiankang, lived in Caotang Temple in Zhongshan, and was given this idea when he met the author of "On Three Divisions". After that, he moved to qixia temple, a photographer in the mountains, and began to talk about Hua Yan and Three Theories. Later people called him the master photographer of Shan Ye.
During his eleven years in prison (5 12), ten people, including Huaiseng and Linggen Temple, were sent to the mountains to consult the theory of three meanings, among which the Buddhist monk made the greatest achievement. After the monk's explanation, he lived in the intuitive temple in Sheshan. The theory of "Three" was called the new theory, while the former was the old theory of Guan He. There are four people under his door: Falang in Huangxing Temple, Zhibian in Chang Gan Temple, Huiyong in Zen Temple and Huibu in qixia temple, all of which are better than the Three Theories. However, it was Farang who inherited the academic system of the Buddhist monk. Farang (507-581) first got meditation, precepts, Shicheng and Bitan from Baozhi and lawyer Gong Jing, and was interpreted by monks as Du Zhi, Sanlun, Huayan and Daipin. In the second year of Chen Yongding (558), at the invitation of Emperor Wu, he moved to Jiankang and lived in Huangmiao. For more than twenty years, he has been talking about Hua Yan and Da Pin. After tasting the monk's explanation, he wrote "Zhong Lun Shu" (not circulated today), and his explanation is scattered in Ji Zang's works. Twenty-five disciples, including Luo Yun, are very famous. They are located in the Yangtze River valley and even in Guanzhong. Later, it became a sect of Jiaxiang in Ji Zang in the Sui Dynasty.
Fourth, the photographer mainly knows the real situation of the photographer. The explanation of the true meaning was originally based on the Mahayana theory. Apart from the explanation, two volumes of Nine Fingers and One Record and four volumes of Jie Jing Shu were written, which helped to form a family statement about the true meaning. Among his disciples, Zhikai, Fatai, Cao Pi and Downey are his four descendants.
Zhikai (518-568), who is good at literature, once turned out On Photos with true meaning, and the pen was collected by paper and thinned, which took seven months to complete, totaling 25 volumes. After reading All the Houses, ten months, eighty-three essays.
Cao Pi is Zhikai's uncle, and Zhikai took him to the south to be a disciple of the true bodhisattva amulet. I lived in Jiangdu before studying in my later years and often talked about various theories. Listen to many famous people, and their disciples are Rong Monk and Fa Kan. Fatai inherited the academic system of "on photos". He first lived in Jiankang Ding Lin Temple, which is famous by Liang. Later, I went to Guangzhou, entered the door of true meaning, accepted the brushwork for almost 20 years, and wrote the righteousness. Donnie originally lived in Jiujiang. He had heard Zhikai's "On Photography" and was personally taught by the theory of truth, which made him quite famous throughout the country. Later, in the 10th year of Emperor Kai of Sui Dynasty (590), he was invited to give lectures in Chang 'an. After that, there will be no lecturers in Nan Di.
5. In the Eastern Jin Dynasty, after collating the Ten Holy Religions, the teachers of the Ten Holy Religions gave lectures in Jiangling Xin Temple, and the study of the Ten Holy Religions flourished. Song, Qi and Liang spread this learning with monks, monks, wise men, wise men, wise men, law infants, monk seclusion, crossing over, wisdom theory, law dynasty, Taoism, Zen, Taoism and Cheng. Among them, Sangye (367-44 1) studied under Luo Shi, specializing in ten recitations, and determined a different translation of the precepts from Guanglu, which was praised by Luo Shi as an excellent beginning for future generations. Then he avoided the ground to build health, and he and disciple Hui Guang talked about it in Wuzhong one after another.
Hui Xun also studied under Luo Shi, especially Ten Chants to Monks, and then returned to Guangling and Jiankanghong to give lectures. Huiyou lives in Jiangling Heart Temple, specializing in code research and mastering the Ten Classics. Southern jurisprudence is almost limited to the unity of the ten sacred words, and it is carried forward by the wisdom between Qi and Liang, so it is extremely prosperous. Zhi Shuo (430-50 1), who lives in Jingkou, became a monk and majored in law, especially in ten chants. After that, he gave lectures in Puhong Temple and wrote ten poems and eight volumes, which prevailed in Qi Liang. Monk Mo (445-5 18) was a famous lawyer in the Southern Dynasties. After becoming a monk, I studied under the famous lawyer Fa Ying and fully studied and mastered the Law Department. In the middle of the following year (483-493), Yong was ordered to simplify the five groups in Wu, preach the ten hymns, and even apply for the ordained law. He is the author of Eleven Memories.
Zhi Zhi's disciple, Fa Chao, extracted the text of the Judge Law into fourteen volumes. Yuan Tan and Wen Zhi are celebrities of the Chen Dynasty. Tan Ji has ten volumes of Ten Poems, two volumes of Xie Ben and Xie Mo Shu. Wenzhi told these ten hymns eighty-five times in his life, and made them more than twenty times with "Caution" and "King Dabao". His works include The Book of Yi Shu, The Book of Karmapa and Bodhisattva Shu Jie.
6. Master Nirvana mainly studies the Mahayana Sutra translated by Hong Chuanliang. First of all, Fa Xian translated six volumes of Da Ni Jing, which shows that there is no Buddha nature. Zhu Daosheng (? -434) Analysis thinks that elucidation is also a kind of life, so why is it unique without Buddha's nature? But it didn't start with this book; So I sang the sentence "Everyone can become a Buddha with one explanation". Rejected by the old monk. So he entered Huqiu Mountain in Wuzhong, lived in Longguang Temple and entered Lushan Mountain. Later, the cold translation of Nirvana spread to the south, proving that all the fruits in the classics have Buddhist nature and that their propositions are true. He said that in addition to explaining the meaning of Buddha, there is also the meaning of epiphany (epiphany into Buddha), and the paper has been lost. Later, Lin Bao, the ancestor of Daosheng Zhuyi, wrote Nirvana. Disciples' magic weapon followed suit, and he wrote "On the Heart of King Kong", etc., and the learning of nirvana gradually flourished.
In addition, when Liang's translation of Nirvana was transmitted to Jiankang, Xie Lingyun revised it according to Fa Xian's translation, and it became thirty-six volumes of the Great Bodhisattva Sutra. Guan Hui established the teaching judgment of "teaching two and teaching five" and regarded "nirvana" as the fifth permanent teaching, that is, as the conclusion of the Tathagata theory. He also wrote The Theory of Progressive Enlightenment. At the same time, Tan, a disciple of Luo's, has never written On Ming Gradually. There is also Xie Lingyun's On Clans, which advocates epiphany. Other Nirvana scholars include Hui Monk, Bao Liang and Liang Master in the Song Dynasty and the Qi and Liang Dynasties. Hui Jing wrote the meaning of nirvana. His disciple Fayao lived in Xiaoshan Temple in Wu Kang, Xing Wu, and advocated gradual enlightenment. Later, he was invited to Jiankang and lived in Xin 'an Temple with Taoist friends who advocated epiphany. He is the author of such classics as Nirvana, Fahua, Daipin, Shenghao and On a Hundred Schools of Thought. The descendants of Fayao were monks from Taichang Temple in Jiankang, and later they were trained by Tan Bin and Tangji. Tan Bin once asked to learn from Fayao.
Monks are masters of nirvana, and they have talked about it for nearly a hundred times. Bao Liang (444-509) was a particularly important Nirvana scholar between Qi and Liang at that time. When he was a teenager, he became a monk, studied under the name of Ming Dow, and then went to Jiankang. He has lived in Zhongxing Temple and Ling Wei Temple, lectured, * * * lectured on Nirvana Sutra for 84 times, and other times. In the eighth year of Tian Jian (509), Liang Wudi ordered him to write Nirvana Yishu, so he wrote 7 1 volume of various theories. Bao Liang's disciples are Thousand Monks and Fa Yun, and his lecturers are Nazang and Min Monks, so Liang Sanhe's exorcist is also a Nirvana scholar. As far as Zhongzhi Zang is concerned, he once talked about nirvana and devoted himself to righteousness. Monk Min and Shao Hui, a disciple of Zhizang, led the audience to satirize Chengdu's nirvana.
Bao Hai, a disciple of Fayun, was also instructed by Emperor Wu to discuss Buddha's nature. In addition, Hui Jue (497-554) of Jiaxiang Temple wrote ten volumes of Nirvana Book. Hou Liang jingzhou monk moved (? -573), telling Nirvana and other 18 classics dozens of times each is meaningful. Bao Qiong (504-584), a famous monk in the Chen Dynasty, talked about nirvana thirty times and wrote seventeen volumes.
Generally speaking, during the Song and Qi Dynasties, the Buddhist teachings in the Southern Dynasties flourished first with Nirvana instead of Prajna, and then flourished in the Liang Dynasty. At the same time, these three theories have been gradually implemented, and they have their own portals with Shi Cheng. In the Chen Dynasty, Liang Wudi, Wendi and Xuandi emphasized these three theories, and Shicheng no longer competed with them. In addition, Hua Yan, from his legal career in the early Song Dynasty to the Liang Dynasty, was hardly studied, and gradually flourished after the Liang Dynasty. Most scholars in southern China, such as Monk Lang, Monk Spring and Farang, have also studied Huayan. Therefore, although the Southern Dynasties School was very productive, there were many changes in its rise and fall.
In the early Song Dynasty, shaman Huilin wrote The Theory of Black and White (also known as The Theory of All Goodness), which discussed the similarities and differences between Confucianism, Buddhism and Taoism, which was very contrary to Buddhism and was rejected by all the monks. However, He Chengtian gave this theory to Zong Bing for evaluation. Zong Bing's reply to this book broke Kelly's objection, so he argued with Chengtian back and forth. He even wrote "The Theory of Buddhism in Ming Dynasty" (also known as "The Theory of Immortality of God"), singing and guiding the theory that "the spirit is immortal, man can become a Buddha, everything in his heart is empty". Cheng Tianzuo's "On Achievement" objected: "Life is bound to die, but the shape is scattered, spring glory and autumn decline, and the four seasons change." Yan Yanzhi also wrote Explaining Nature, saying that "the reason why God exists is different from withering and becoming grateful." If so, the debate will be repeated three times. The crux of the argument is whether God destroys or does not destroy justice. At the end of the Qi Dynasty, Fan Zhen wrote "On the Destruction of God", saying that "the existence of form means the existence of God, and the gratitude of form means the destruction of God"; "Form is to quality, and profit is to the blade"; "The relic has no blade, and it is useless to give up the blade. I don't know that the blade is not beneficial, and I can't let the form die while God is there. " , Cao,,, etc. Arguing with each other that it is difficult to keep the Lord God alive. Later, Liang Wudi acceded to the throne and ordered contemporary masters to reply to Fan Lun. At that time, 65 respondents catered to the wishes of Emperor Wu and advocated immortality. This is a debate about the immortality of Confucianism, Buddhism and Taoism in the Southern Dynasties.
Gu Huan, a Taoist in the late Song Dynasty, believed that Buddhism and Taoism did not harm each other, so he wrote Yi Xia Lun to link the two religions, but insisted on Huarong Taoism, aiming at restraining Buddhism and promoting Taoism. Shao, a senior monk in Ming Dynasty, refuted the theories of two religions, broke the foreign summer, Zhu Nan, Zhu Xun, Shi Hui and Shi Huimin. Later, Liu Qiu thought that the nothingness of Taoism and the practice of Buddhism were inseparable (see preface to infinity); At the same time, Zhang Rong and Situ Zhonglang wrote Daomen Law, arguing that Taoism is no different from Buddhism, but it is mainly represented by Taoism. Runan's Zhoupian criticized this, saying that Prajna's view of legal system is the same as Lao Zi's view of nothingness and silence, but its meaning is quite different. I have debated it several times. During this period, a Taoist used Zhang Rong as an excuse to write "Three Breaks", vilifying Buddhism, saying that it broke the country, broke the family and lost its virginity. Buddhism "doesn't apply to China and stops in the western regions", which is still outside the category of "Yi Xia Lun". Liu Xie wrote "On Eliminating Confusion", Shun Monk wrote "On Analyzing Three Judgments" and Xuanguang wrote "On Debating Confusion" to refute it. This is a debate between Buddhism in the Southern Dynasties and the outside world.
Buddhism in the Southern Dynasties generally favored Shogen's lecture notes, so-called "Jiangdong Buddhism, Hongchongyimen" (Continued Biography of Monks).
Volume 17 Biography of Huisi). And "Buddhism is prosperous, but you can swim more and argue wisdom" (ibid., Xi Zen, Volume 20).
In practice, it was only in the early Song Dynasty that Zen became popular, and the popular areas were Jiankang, Jiangling and Shujun. Shamans are famous for their special study of Zen, including monk seal (see Biography of Famous Monks), clarity, monk obedience, dharma achievement, wisdom view, dharma period, Taoism and general balance (all see Biography of Continued Monks). -464), namely Xuan, a famous Zen master in the north, is famous for "sitting still". After that, he traveled to the western regions and asked the monks about Buddhism. After returning to China, he was famous for teaching Zen in Shuzhong and Jiankang. After the end of the Song Dynasty, Zen declined, and only between Qi and Liang Dynasties, a treasure (? -5 14) was revered by Liang Wudi for practicing Zen. After his death, he was buried in Dulongbu, Zhongshan, and there was a Buddhist temple next to the tomb. Later generations called it Zhigong. His representative works include Ode to Fourteen Topics, Ode to Twelve o'clock and Ode to Mahayana. (See "The Legend of Jingdezhen Lights", Volume 29), but the above content seems to be nothing more than Zen thought after the Tang Dynasty. At the same time, Baozhi has Fu Ming (? —569), a native of Yiwu, worked as a mercenary during the day and practiced meditation at night. Liang Wudi invited him to Jiankang, and he was known as the great master, the author of Heart of Wang Ming (volume 30 of Deng Chuanlu was forged by later generations).
Secondly, Buddhism such as fasting and fasting became more and more popular at this time. It is said that "seeking the afterword of Mo and setting up an altar for monks and nuns to be ordained in the temple is the beginning of the altar of the Sinian period" (see Volume 36 of Buddhist Biography and Fa Yun Tong Sai Zhi). Giving Buddhist precepts at home has also become popular at this time. In addition, there are Buddhist activities, such as chanting, fasting, ritual repentance, building temples, making statues, changing reading (Bai Fan) and singing (preaching). Between Qi and Liang Dynasties, June fast (six-day fast), Eight-king fast and three-year-old dragon fast (three-dragon fast) are also very popular.
During this period, the translation of Buddhist scriptures had a greater influence on general literature, and more writers used Buddhist scriptures in their poems with more interests, styles and practices than the previous generation. In terms of poetry, there were Xie Lingyun and Yan Yanzhi in Song Dynasty, Shen Yue and Wang Rong in Qi Dynasty, Liang Wudi, Prince Zhaoming, Jian Wendi, Ruan Xiaoxu, Chen Youjiang and Xu Ling in Liang Dynasty. Xie Lingyun, in particular, is an outstanding Buddhist poet. His works include Inscription of Buddha's Shadow, Ode to Shenwei, Ode to Infinite Life, Ten Classic Cases of Vimalakīrti and so on. Shaman Zhikai and Zhizang are also Buddhist poets. In terms of literature, in the Song Dynasty, there were Shao, Zhou Pian, Liang Jiangyan, Liu Xie, Chen Yaocha, Xu Ling. Most of the Buddhist literary works in this period are reasoning papers, especially Zong Bing's On Buddhism in Ming Dynasty and Zhou's Three Cases. Liu Xie (renamed Hui Di after becoming a monk) has profound literary attainments and is good at Buddhism. At that time, he was asked to make Shi Jing Temple Pagoda and most of the inscriptions of famous monks.
In terms of Buddhist architecture in the Southern Dynasties, there were many pagodas built in the emperor's bedroom, and officials of Wang, scholars and even folk women who believed in the Qing Dynasty followed suit, so Brahma's temples and gardens were all over Jiangdong, making the most and being the most luxurious. Especially Tongtai Temple, "Pavilion, hall and platform, elegant decoration, Lingyun Grade 9, Liwei Yongning" (Volume 11 of Three Treasures of Past Dynasties). Secondly, he loved the temple and "managed the beautiful sculptures and was elected to the Heavenly Palace" (continued the Biography of Monks, Volume I, Biography of Baoyong). Dazhidu Temple has "seven pagodas" (same as above). In addition, Huang Ji, Guangzhai and Kaishan are also famous temples.
Statues were very popular in the Southern Dynasties. Song Wudi has an immortal golden statue. Ming Di has four golden statues and eight ghosts and gods. In addition, there are many bronze statues of Liu Zhang and Zhang Ba, and many small golden statues. Statues and sandalwood statues are more common, and Dai Yong is the most exquisite. During the period of Emperor Wu of Qi Dynasty, the stonemason Baylor made the statue of Sakyamuni of Ruishi, which was very clever.
There are many small Ben and small beam purple statues. There is also a golden statue of a thousand people in Ming Di. Now, there is a bronze statue of Zhang Tuo in Guangzhai and Tongtai Temple. In Jian Wendi, there are also thousands of Buddha statues about one or two inches high, imitating the sandalwood statues in the exquisite houses in the Indian Tanya Garden. Chen Wendi has 12 sandalwood statues of the same size,1100,000 gold bronze statues, and Xuandi has 20,000 gold bronze statues. In addition, there are countless works by famous monks and believers. During this period, many foreign statues were also introduced.
In Qi Dynasty, there were statues of King Jinlong and Sandalwood sent by Fu Nanguo. There are sandalwood Buddha statues made by Liang, coral Buddha statues and Tanrui statues sent by Fu Nanguo, tooth statues sent by Dan Dan and jade Buddha sent by Yutian.
Buddhist painting was also very popular in the Southern Dynasties. The famous works in Song Dynasty include the Golden Boy, Li Sakya, Lu Sui, Gu Baoguang's Tianzhu Monk, Hui Hui and Qian Yuan in Lingtai Temple. At the same time, Yaotan crossed the White Horse Temple like a pagoda, and Mao Huixiu and ten disciples of Sakyamuni were picturesque. In the Liang Dynasty, there were manjusri statues (Yuan Di), Buddha statues of Lushena, Zhang Sengyou, King Lu and Vimalakīrti, Prince Nafei of Zhang Chaguo, Temple Pagoda, Cold Ga Meeting Map of Zhang Rutong, Baojijing in disguise, Taoist Forest Statue of Nie Songzhi, and Magic Map of Five Days and Nine Children. During this period, among foreign shamans who were good at Buddhist painting, a famous translator asked Mo for advice. On the north wall of Bao Yue Temple in Shixing Lingshan Temple, he painted the image of Luo Yun and the shape of Dingguang and Confucian children's hair (Biography of the Eminent Monk, three volumes). In addition, there are Ji Diju, Moropotti and Jiafo. Zhang Sengyou was the most important Buddhist painter in the Southern Dynasties. Monk Cave, a native of Wu, is famous for his paintings in prison. Most of the pagodas built by Emperor Wu of the Han Dynasty were painted by him.
At that time, the new murals of Indian shadow method were introduced into Middle Earth by Qian Hao and others in the west and the Buddha in the east.
The monk's painting of Jiankang Yicheng Temple is a new Buddhist painting that flexibly uses this technique. In addition, due to the limited natural terrain environment in the Southern Dynasties, the wind of carving caves and statues was far less than that in the Northern Dynasties. Only on the cliff of Sheshan (Qixia Mountain, about forty miles northeast of Nanjing today), there are many grottoes and stone buddhas dug between Qi and Liang Dynasties, which are famous all over the world.