In other words, it aroused China's academic thought and had a long debate. However, in the history of China, Buddhism has never directly participated in politics. During the Sui and Tang Dynasties, it was only for academic status and the dignity of being a teacher. After several arguments, the result was recognized by the imperial regimes of past dynasties. For monks and nuns, they have always treated each other as teachers in their religious status, and they can ask questions without bowing to the emperor. This tradition continued until the end of the Qing Dynasty.
In the early days of Buddhism, talented people came forth in large numbers, especially in the Sui, Tang, Five Dynasties and Song Dynasties. Monks of all ages were knowledgeable. During the prosperous Tang Dynasty, monks were selected many times by studying Buddhist scriptures, which was called "so-and-so monk to test his scriptures" in history. This is the system, so monks are also of good quality. However, in the era of Xuanzong in the Tang Dynasty, the government also enriched its financial funds with "official certificates", which was equivalent to donating officials or prisons to the imperial examinations in the late Qing Dynasty.
In short, in the political history of China, Buddhism has always been respected among the people and allowed to believe freely because it attaches importance to education and never interferes in politics. Although in the history of Buddhism, in the Southern and Northern Dynasties and the Tang Dynasty, there was a "case of three armies". In all fairness, the careful study of history is not entirely due to the political opinions of emperors or purely religious struggles. At that time, Buddhists themselves really had many problems.
For example, Han Yu, a famous Confucian in the Tang Dynasty, made a detailed study of historical facts and his thoughts on spreading articles. Instead of his strict rejection of Buddhism, what he hates is the style of Buddhism. Of course, political measures are also one of the big factors.
However, it is also true that he once made friends with famous Buddhist monks, such as the Buddhist monk ceremony. It can be seen that it is extremely difficult to judge things and people lightly, and it is impossible to jump out of prejudice.
However, Song Huizong once rejected Buddhism, which was really influenced by Taoism. In addition, in the history of China, Buddhism has coexisted with Confucianism and Taoism, forming a great stream of China's cultural thoughts, Confucianism, Buddhism and Taoism.
As for the Buddhist thought, especially the Zen style, the contribution to China culture is enormous, and it is not limited to this, but also beautiful. For example, politics, society, philosophy, literature, architecture, art, painting, sculpture, and even China people's life art, food, clothing, housing and transportation are full of the aftertaste of Zen, and even have a greater impact on Japan.
As far as academic and literary contributions are concerned, since the Cao Wei era, Cao Zijian has made a unique contribution to China's phonology and music by listening to Sanskrit and writing his own Sanskrit Singing in Yushan. Kumarajiva brothers initiated the style of Buddhist literature. During the Southern and Northern Dynasties, due to the translation of Buddhist scriptures, eminent monks invented the anti-tangency of phonology, which is the origin of China's phonology. It was used for thousands of years, and then it was changed. Now it has phonetic symbols.
Phonology compiled by Liang Dynasty, Liu Xie's great contribution to critical literature and Wen Xin Diao Long all originated from the influence of Buddhism. Lu Yu's The Book of Tea, the Yin and Yang techniques of a group of masters in the Tang Dynasty, and the discovery of Cheng Taiji in the Song Dynasty are all closely related to Buddhism.
Shaolin Temple's martial arts assisted Tang Taizong's subjugation, Chu Cai's contribution to medicine in Yuan Dynasty, Liu's influence on monarch and minister in Yuan Dynasty, and Yao's dissuasion of Yongle riot in Ming Dynasty were all general contributions in history. The contribution of Yungang Grottoes and Dunhuang murals is world-famous.
In a word, Buddhism has a great influence on China's scholarship and literature because of its superiority. It can be said that throughout the ages, the collection of literati and scholars has nothing to do with Buddhist monks, and it is a very few things that do not infiltrate a few Buddhist thoughts. For example, Cai, a poetess in the Qing Dynasty, wrote a famous sentence: "Whales are slaughtered with bare hands for a thousand years, and the bald head will eventually return to the Buddha's heart", which tells the ambition, the highest ideological trend and the final realm of life of ordinary intellectuals in China in the past, and is also full of the aftertaste of Zen.
This is authoritative and representative.
2. The History of Buddhism in China was edited by Ren, written by Ren, Yang and Yi, and recorded the history of Buddhism in Han Dynasty, Jin Dynasty and Southern and Northern Dynasties respectively. This book first discusses the popular religious superstitions and magic techniques in China during the Qin and Han Dynasties. Since Buddhism entered China, it has been placed in the subordinate position of China's local traditional culture. This paper explores the social and historical conditions of Buddhism's popularity and the development and evolution process of China culture from attachment to integration, growth, grandeur, stagnation and decline. Each volume is accompanied by a catalogue of translated scriptures in Han, Three Kingdoms, Jin, Southern and Northern Dynasties, the number of translated scriptures recorded in Buddhist scriptures in previous dynasties, a chronology of Buddhist events in China, Indian Buddhist philosophy, indexes and other materials. The second volume also has four illustrations, including a brief list of sixteen countries.
Recommended editions: China Social Sciences Press 65438+June 0985, 65438+1October 065438, 65438+May 0988.
An Introduction to Buddhist Historical Records in China, by Chen Yuan. The author introduces the Buddhist history books often mentioned in historical research since the Six Dynasties according to the year of completion, and analyzes the title, abbreviations, synonyms, author's resume, the similarities and differences of volumes, the source and development of editions, and the content system by using rich historical materials, and corrects the mistakes about Buddhist history books in the Summary of Sikuquanshu. It has important reference value for studying the history of Buddhism and other historical classics.
Recommended edition: Zhonghua Book Company 1962 1 1 edition.
3. History of Buddhism Hello Sakyamuni Buddha, that is, Tathagata, about 624- 544 BC, said 564- 484 BC, formerly known as Siddhartha Gautama, (Pali: Siddhartha Gotama; ; Sanskrit: Siddhārtha Gautama), meaning "all just achievers", the founder of Buddhism.
After becoming a Buddha, he was called Sakyamuni, and he was honored as a Buddha, which means a person who fully understands. Folk believers call him Buddha.
At first, he was the prince of Kapilowei Kingdom in ancient India (in present-day Nepal), Sakyamuni, belonging to the Chatri caste. My father is King Sudoku and my mother is Mrs. Moyev.
Bodhisattva is the abbreviation of Pali transliteration of "Bodhisattva (Pinyin: duǒ)". Sanskrit is Bodhisatva, the Chinese translation of Bodhisattva is Awakening, and the Chinese translation of Sakchan is sentient beings or sentient beings. In addition to ordinary bodhisattvas, there are also "Great Bodhisattvas" such as Guanyin, Dizang, Manjusri and Pu Xian. Mahāsattva in Sanskrit, Mahasa in Chinese, also translated as "Dashi, Shi Sheng, Shikai".
Eighteen arhats refer to the eighteen arhats who are immortal and protect the Buddha in Buddhist legends, and come from sixteen arhats plus two venerable ones. They are all historical figures and disciples of Sakyamuni.
Sixteen arhats were mainly popular in the Tang Dynasty. Eighteen arhats began to appear at the end of the Tang Dynasty and prevailed in the Song Dynasty. The appearance of eighteen arhats; This may be related to the traditional preference of 18 years old in China culture.
4. The history of Buddhism 3038 years ago, Sakyamuni Buddha became a Buddha under the bodhi tree in India.
(This was advocated by Master Xu Yun, a Zen monk in modern China, and now the mainstream is 2554. We call Sakyamuni Buddha Buddha, Buddha, Buddha. After the Buddha became a Buddha, the Emperor of Heaven asked the Buddha to tell him that the Buddha had been lecturing for forty-nine years, and then he died.
Monks had been to China in the Western Zhou Dynasty, and Buddhism was introduced to China in the Han Dynasty. Buddhism is slowly divided into five sects in China. In the Northern and Southern Dynasties, Dharma, the founder of Zen Buddhism, introduced Zen Buddhism to China, the ancestor of Zen Buddhism, and spread it to Huineng, the sixth ancestor. Zen is also divided into five situations. During the Tang and Song Dynasties, Zen flourished in China. After the Yuan Dynasty, because people's foundation was not as good as that of the ancients, Pure Land Sect began to spread faster than Zen Buddhism. In modern times, there were masters such as Yin Guang of Pure Land Sect, Xuyun of Zen Sect and Xuanhuazong.
5. The development history of Buddhism in the Southern and Northern Dynasties. In the history of more than 2,000 years, China, the successor of Buddhism, suffered an unprecedented blow, and nothing is more difficult than the doctrine of "Three Martial Cases" (the Three Martial Cases were Emperor Taiwu of the Northern Wei Dynasty, Emperor Wudi of the Northern Zhou Dynasty, Emperor Wudi of the Tang Dynasty and later Zhou Shizong).
A brief analysis of the legal difficulties The "Three Unique Cases" dealt a heavy blow to Buddhism in China at that time, and also caused immeasurable losses to the social development at that time. According to historical records, Wu Tai in the Northern Wei Dynasty had great respect for Buddhism. He once invited Saman Gaud to praise Buddhism.
Especially in the Bathing Buddha Festival on the eighth day of April, when the Buddha passed by, he personally boarded the rostrum to watch the celebration and spread flowers to show his respect. Later, he listened to the flattery and gradually converted to Kou's "Stone Heaven"
In 445 AD, the Gaiwu Rebellion in Xingcheng evolved into the Chang 'an Rebellion, and Taizu personally led the troops to suppress Gaiwu. When I arrived in Chang 'an, I saw a shaman planting wheat stallions in the temple. In addition, there are bows, arrows, spears and shields in the temple.
The emperor was furious and thought that Shaman and Gaiwu conspired to rebel. In the temple, wine-making utensils and a lot of property were found, as well as caves where women were hidden. Emperor Mao was angered by the immoral behavior of Samoans in Chang 'an Temple, and Ho Choi followed closely, urging the emperor to destroy the Buddha.
Therefore, Mao adopted Ho Choi's suggestion to destroy the Buddha, flatly wrote a letter to abolish the Buddha, killed the shaman, burned the Buddhist scriptures, and ordered all parts of the country to abolish the Buddha. Then in 446, Taizu ordered the competent authorities to inform local officials to burn Buddhist scriptures and harm Samoans.
Although Huang, the ruling prince at that time, repeatedly opposed the execution of shamans and the burning of Buddha statues in temples, Taizu regarded Buddhism as illusory, denounced Buddhism as "a false life in the west and a demon", and accepted the idea of rejecting Buddhism. He hated Buddhism and said, "Without me, who can get rid of all these forgeries?" Throughout the Northern Wei Dynasty, a fierce movement to abolish Buddhism was launched. According to "Biography of Monks" Volume 10 "Biography of Tan Shichuan", "In the seventh year of Taiping, the Buddha was destroyed and troops were sent to burn and plunder the temple, which was known to all monks and nuns in the whole system."
Those who escaped were sent to hunt down, and those who escaped were beheaded by owls. In one field, there is no shaman. "Emperor Mao, who inherited from the Ming Dynasty, suffered the first scar in the glorious history of Buddhism in China because of the incitement of Taoist priests and lies.
Why is it so difficult? The reasons are as follows: First, Buddhism is an alien religion, an alien ideology and cultural phenomenon, and its spread and development in China will inevitably lead to conflicts with China's traditional culture. Second, the development of Buddhism needs huge economic strength as the backing. The excessive development of temple economy infringes on the interests of the ruling class and causes their dissatisfaction.
Various contradictions are intertwined, which leads the ruling class to solve them by political means. For example, monks and nuns enjoyed the privilege of being exempt from tax corvee, and most of them were not directly engaged in production at that time.
So too many monks and nuns will affect the country's tax revenue and labor. In addition, a large number of temples and towers will also consume huge manpower and material resources, and will also affect the country's economic strength.
In short, the excessive expansion of Buddhist forces has brought some unfavorable factors to the feudal ruling forces. Thirdly, in terms of ideology, the intensification of the struggle between Buddhism and Taoism is also one of the reasons why Taizu destroyed Buddhism.
At that time, Taoist Kou publicized Taoism to Taizu through Si Tuleideng, which made Taizu gradually believe in Taoism. In 440, he changed his country name to "Taiping Zhenjun", which proved that he accepted Taoism, and later came to the Taoist altar to be sealed and officially became a Taoist.
In addition, Stuart Ho Choi, who believed in Taoism, was well-read and won the trust of Mao, and resolutely opposed Buddhism. Therefore, Mao's destruction of Buddhism can be said to be the result of the struggle between Buddhism and Taoism. However, the direct factor that prompted Emperor Taizu to oppose Buddhism was the illegal behavior of some Buddhist monks.
Although the loss was reduced because of the secret asylum of Prince Huang, this action had a great influence on the thoughts and psychology of Buddhists and directly affected the later development of Buddhism. 2. After Emperor Wu of the Northern Zhou Dynasty destroyed the law, he believed in Buddhism at the beginning of the Northern Zhou Dynasty. Because of superstition, he knew that black was king, and he was afraid of the shaman, Taoist Zhang Bin, and planned to destroy the Buddha. He gathered the famous shaman monks in Wende Hall to measure the advantages and disadvantages of the three religions in order to abolish them.
Shaman Daoan wrote "On the Two Religions", saying that "the religion that saves shape is external, and the religion that saves god is internal". The emperor asked his ministers to give up if they refused. Six years later, the emperor started a debate between Buddhism and Taoism. Master Xuanzang and Taoist Zhang Bin were tit for tat, and the guests refused to accept injustice. The emperor personally argued with Xuanzang, but he could not make Xuanzang yield. The emperor then wrote a letter to abolish the two religions, and learned that the shaman wanted to return to the secular world, in fact, it was to destroy Buddhism and establish Taoism, and Buddhism in the northern region once disappeared.
Emperor Mao was murdered by Zong Ai, an attendant, shortly after he destroyed the Buddha. In 452, Wei ascended the throne and wrote a letter to revive Buddhism, which immediately aroused the enthusiasm of Buddhists for the Buddhist movement.
People witnessed Ho Choi's beheading and Mao's sudden death. They are convinced that there is karma in Buddhism, but they are all afraid. Therefore, Buddhism flourished again in the Northern Wei Dynasty.
However, what we encountered again in the Northern Zhou Dynasty was the second Buddhist difficulty in the history of Buddhism. Emperor Wu of the Northern Zhou Dynasty did not oppose Buddhism at first, but in order to eliminate Qi, unify the North and establish achievements, Qiang Bing should get rich first.
So he adopted the Buddhist policy of "seeking soldiers from monks and taking land from the pagoda". The increasingly luxurious Buddhism should be rectified and reformed, and the joint planning of Wei, a secular monk, and Zhang Bin, a Taoist priest, eventually led to the demise of Buddhism.
At that time, the secularized shaman wrote: "Tang Yu had no Buddha for peace, and Qi Liang lost his temple." It shows that the governance of the country does not lie in Buddhism, but is ashamed of Buddhism. Emperor Wu of the Han Dynasty, who accused Buddhism of being unorthodox, also agreed.
Therefore, Liang Wudi summoned shamans, Taoist priests and officials many times to distinguish the good from the bad. During the period of 577 10, Emperor Wu of Zhou presided over seven debates among the three religions, among which the debate between Buddhism and Taoism was the main one.
In 570, Shaman Zhenluan put forward the theory of laughter to expose the fallacy of Taoism, and the theory of laughter was burned to death on the spot by Emperor Wu. On the other hand, Daoan's "two religions" denounced Taoism, saying that "Buddhism, with all its maxims, was born astray."
However, Emperor Wu of the Han Dynasty respected Confucianism as the first of the three religions, and believed that "the great political skills of Confucianism in the Six Classics are loyal and filial, and they are in line with the world, so they must be preserved." But they hate monks, saying that monks and nuns worship idols, fool the people and abuse public funds, and that Buddhism comes from abroad and should not be worshipped.
He said: "Buddha was born in the western regions and spread in the eastern summer.
6. History of Buddhism in China, edited by Ren, Yang and Yi. , respectively describes the Buddhist history of the Three Kingdoms, the Jin Dynasty and the Southern and Northern Dynasties.
This book first discusses the popular religious superstitions and magic techniques in China during the Qin and Han Dynasties. Since Buddhism entered China, it has been placed in the subordinate position of China's local traditional culture. This paper explores the social and historical conditions of Buddhism's popularity and the development and evolution process of China culture from attachment to integration, growth, grandeur, stagnation and decline. Each volume is accompanied by a catalogue of translated scriptures in Han, Three Kingdoms, Jin, Southern and Northern Dynasties, the number of translated scriptures recorded in Buddhist scriptures in previous dynasties, a chronology of Buddhist events in China, Indian Buddhist philosophy, indexes and other materials. The second volume also has four illustrations, including a brief list of sixteen countries.
Recommended editions: An Introduction to Buddhist Historical Records in China published by China Social Sciences Press in June 1985, 10 165438 and May 1988, by Chen Yuan. The author introduces the Buddhist history books often mentioned in historical research since the Six Dynasties according to the year of completion, and analyzes the title, abbreviations, synonyms, author's resume, the similarities and differences of volumes, the source and development of editions, and the content system by using rich historical materials, and corrects the mistakes about Buddhist history books in the Summary of Sikuquanshu.
It has important reference value for studying the history of Buddhism and other historical classics. Recommended version: Zhonghua Book Company 1962 1 1 version.
7. The Buddhist history of Buddhism in China during the Song, Yuan, Ming and Qing Dynasties. Buddhism in China experienced two legal dilemmas in the late Tang Dynasty and the Five Dynasties. After the war of regime change, Buddhism almost declined due to the spread of ancient books, the destruction of monasteries and the forced monks. It was not until the Song Dynasty that there was a trace of recovery. Only Buddhism from the Song and Yuan Dynasties to the prosperous Qing Dynasty in 800 years, because the national fortune was not prosperous. Although Buddhism continued, it was not as prosperous as Sui and Tang Dynasties. Since then, Buddhism has changed its traditional form and gradually tended to the line of life practice and sectarian harmony. Buddhism has been integrated into the culture of China, which is the characteristic of Buddhism in China since the Song and Yuan Dynasties, from the association of Tomi's Buddhist beliefs, the economic life of agricultural and forestry temples, to the harmony with Confucianism and Taoism, and the harmony of Zen, purity, teaching and abstinence. Generally speaking, Buddhism flourished in the Northern Song Dynasty (1960- 1 126), but it was flat from the Southern Song Dynasty to the Ming Dynasty (1 127- 1566). From the late Ming Dynasty to the Qing Dynasty, Mu Zong flourished for a while, but Buddhism weakened for too long, still not as prosperous as the Northern Song Dynasty. Thanks to the efforts of Daoan and Hui Yuan, two Buddhist leaders, the translation of classics in this issue is progressing smoothly. Daoan first recruited Yi-ology monks in Chang 'an and organized a translation field. The required funds are guaranteed by Fu Jian. He put forward the argument of "five losses and three difficulties" in translation style, demanding "not losing righteousness" in order to achieve the Buddha's purpose and open a new era of literal translation. Hui Yuan inherited Dao 'an's ambition, centering on Lushan Mountain, and recruited many eminent monks from the western regions to translate scriptures in Tianzhu, such as Samghadeva and Buddhabhadra. Therefore, there is a saying that "there is a strange gathering outside the onion, and Guanzhong wins, so it is far to gather this person." Although the Second Division itself is not a translator, it is a founding father who really promotes translation.
Kumarajiva is the most important translator in this issue. In the third year of Emperor Hongdi at the end of Qin Dynasty, Yao Xing welcomed Luo Shi to Chang 'an as a gift from a Buddhist teacher, and organized a huge translation workshop in Xiaoyao Garden, which was the establishment of the Buddhist translation workshop. At that time, there were 800 consultants translated by Xiang, including three monks, Qi, Faqin and Daobiao. According to the records of Kaiyuan Buddhism, the classics translated by master and apprentice include Amitabha Sutra, Vimalakīrti Sutra, Golden Eye of Fire, Diamond Sutra, Ten Living in Piposha, Shang and Twelve. Generally speaking, because he is proficient in Chinese and has a wide range of knowledge, Roche's translation adopts free translation, attaches importance to simplicity and essence, achieves the purpose of the original text, is fluent and readable, and sets a new milestone in the history of classical translation. He is the most popular translator in the past dynasties, and his translations are the most widely circulated. Later generations respectfully call him one of the four greatest translators in China. Roche's translation of classics has brought many translators, including Tessa, and there are dozens of people around Roche, such as Buddhabhadra and Dharmaksema. During the Southern and Northern Dynasties, the translation industry was still flourishing, especially the partially translated works. In the Eastern Jin Dynasty, Luo Shi specialized in the knowledge of Dragon Tree Prajna, but during this period, he gradually emphasized the knowledge-based learning of the world, including the theory of true meaning translation, the theory of Mahayana, the theory of distinguishing China from China in China, the theory of giving up everything, and the theory of Mahayana consciousness. , are the key to the law. During his twenty-three years in China, Ji translated sixty-four volumes of Confucian classics with outstanding influence, and was also one of the four greatest translators in China. The second translation of classics is characterized by the attention and protection of the state. Under the advantage of a huge translation organization, eminent monks gather to help translation, so it can develop the ability to systematically translate and introduce great classics, and make the translation cause show a trend of rapid development. The characteristic of this translation classic is that the main translator has changed from a foreign monk to a domestic monk, with Xuanzang and Yijing as typical representatives. In the third year of Emperor Taizong's Zhenguan reign (629), Xuanzang went west to seek dharma, and returned to China after 17 years, bringing back 502 Buddhist scriptures with 657 volumes. Emperor Taizong set up a translation institute for Xuanzang in Ji 'en Temple, and recruited eminent monks to be responsible for writing and proving righteousness. The organization in the field of translation is more complete than before. Xuanzang was very self-disciplined and never slacked off for a day. In nineteen years, he translated seventy-five classics, with a volume of 1335, which was the highest in history. His translated classics, such as The Maharaja Sutra and The Great Bodhisattva, are also masterpieces, and there are many works that only know, such as The Yoga Master's Theory of Land and the Theory of Consciousness. Xuanzang's translation of classics reached its peak. The Book of Changes is a monk who went west after Faxian and Xuanzang. He has studied in India for more than 20 years, is proficient in Sanskrit and Chinese, and has presided over the translation workshops in Chang 'an and Luoyang for more than 0 years. He translated 230 volumes and 56 classic works, both in quantity and quality. He and Xuanzang are listed as one of the four greatest translators in China.
In addition, Suhakala Sinha and the sum of King Kong have translated a large number of profound classics, which is also the feature of this issue. In a word, based on the achievements of the first two editions of classic translation, this issue has created a more complete translation institution, which has reached the peak of classic translation. In the next 200 years, the translation industry gradually declined. It was not until the fifth year of Taizong Taiping and the fifth year of rejuvenating the country in the Northern Song Dynasty that the translation circle was revived and the printing academy was established. The organization and system in the field of translation are more complete, but the classical translation theory is insignificant compared with the previous period. Up to now, there have been translations in the Song and Yuan Dynasties, but most of them are not translated from Sanskrit into Chinese, but from Japanese, Tibetan, Pali and Western languages into Chinese. Translating classics is not an easy task, from the translator and the source of classics to the choice of language and writing, translation style and so on. These are difficult to determine. Therefore, in the process of translating classics, in order to meet the needs of the times, the improvement and innovation schemes are constantly put forward. For example, Dao An of the Eastern Jin Dynasty said that "it is not easy to lose three books in five books", and Yan Yan advocated that translators should have the qualification of "eight preparations". Under careful and strict management, the translation of ancient books has achieved a vast number of China Sanzang classics.