The Chen Dynasty had 1,232 monasteries and 32,000 monks and nuns.
During the Southern Dynasties, the translation work of Buddhist scriptures continued. This was already quite developed in the first half of the Liu and Song dynasties; by the Qi and Liang dynasties, although Buddhism was more prosperous, the translation work was lagging behind; in the late Chen and Liang Dynasties, due to the great achievements of the Zhenyi translation work, the translation work in the Southern Dynasties developed again. The translators who came from the Western Regions in the Song Dynasty include Buddha, Tamabhadra, and Shuinabhadra from the Republic of Cochin, Ignorance and Inabhadra from the Western Regions, and Iyabhara, Sinhala, and Shuinabhadra from India. Tuoluo et al. Translators from China include Zhiyan from Xiliang, Baoyun and Juqujingsheng from Liangzhou, Tumote (Fa Yong) from Huanglong in Youzhou, etc. Among them, the Buddha came to Jiankang in July of the first year of Jingping (423). At the request of two monks, Zhu Daosheng and Huiyan, he translated thirty volumes of "Misha Sai Wufen Lv" in Longguang Temple. At this point, the translation work of the four major rhythms popular in the Han area ("Ten Chanting Rhythm", "Four-Fun Rhythm", "Sengqi Rhythm" and "Five-Fun Rhythm") has been completed.
In the first year of Yuanjia, Qiliang Yeshe came to Jiankang and translated one volume each of "Guan Wuliangshou Sutra" and "Guan Yao Wang Yaoshang Er Bodhisattva Sutra" at Daolin Temple in Zhongshan. This is conducive to the spread of Pure Land Buddhism.
Zhenshan (367-431) went to Jiankang in the eighth year of Yuanjia (431) and translated the 30th chapter of the Sutra of Good Precepts of the Bodhisattva at Jiyuan Temple. This was the beginning of the spread of Mahayana precepts and yoga teachings to the south. He also completed the translation of the last three volumes of the Abhidhamma and completed the translation of all thirteen volumes. Another monk, Sanghabhadra, who specialized in "Za Abhidhamma" came to Jiankang in the 10th year of Yuanjia (433). Then bhikkhun Nitesara from the Lion Kingdom (today's Sri Lanka) came to Jiankang and welcomed ten people. Huiguo and others were ****, and asked monk Varman to be their teacher, and gave ordination to monks, and hundreds of people received it. In the same year, Varman re-translated "The Miscellaneous Abhidhamma" at Changgan Monastery, and the translation was completed in the twelfth year (435).
Monk Bhadra made contributions to the inheritance of Vinaya studies and bhikshuni disciplines.
Shonabhadra (394-468) came to Guangzhou in the twelfth year of Yuanjia and was welcomed to Jiankang by Emperor Wen. He lived in Gion Jingshe and later translated the Zagama Sutra fifty years later. In Danyang County, he translated "The Great Convenience Sutra of the Victorious Lion's Roar", "The Treasure of the Lankavatara Abhidharma Sutra", etc. Later he went to Jingzhou and translated the Abhidhamma Heart Sutra. Later he went to Jingzhou and translated the "Ksitigarbha Paramita Sutra", most of which was passed down by his disciple Fa Yong. His translation of the Lankavatara Sutra and the Victory Garland Sutra were both used by later generations.
In total, there were 22 Chinese and foreign translators in the Liu and Song dynasties, and they translated 465 volumes of classics, laws, theories, old and new classics, and 717 volumes.
Secondly, the foreign translators in the Qi Dynasty include Tamakayasha and Kurunavidi in India, and Mahakasyapa, Sinhalese, and Dharmamati in the Western Regions. Several of them came from across the ocean. For example, Tamakayasa translated a volume of the Sutra of Infinite Meanings at Chating Temple in Guangzhou in the third year of Jianyuan (481). In the seventh year of the Yongming Dynasty (489), Sinhala translated the eighteen volumes of "Shanjian Lvbi Posha" that had been circulated in the south at Zhulin Temple in Guangzhou. After completing the translation of "The Good View of the Vinaya Vipassa", Sanghabhadra added a point to the Vinaya on the fifteenth day of the seventh month according to the method of the previous lawyers. At that time, after calculation, the number of points added to the Vinaya was 975, which was 975 years after the Buddha's death. This is the famous "Records of the Saints" (see Volume 11 of "The Collection of Tripitaka"). In the eighth year of Yongming (490), Bodhidharmati translated two parts and two volumes of the Lotus Sutra at Jiankang Waguan Temple, including the twelfth chapter of Devadatta (later compiled into the Lotus Sutra). through"). In the early year of Jianyuan (479), Emperor Chunnapi went to Jiankang and translated the two volumes of the "Hundred Parables Sutra" that his teacher Sangha Channa had copied in Bitan Temple. In the twenty-fourth year of Xiaoqi's reign, seven foreign translators translated twelve classics and thirty-three volumes.
The translators of the Liang and Chen generations include Mandala, Sinhala and Zhenyi. In the second year of Tianjian (503), Mandala and Sinhalese translated the "Maha Prajna Paramita Sutra", "The Undifferentiated Nature Sutra of Dharma Realm" and "Baoyun Sutra" together with Sangha.
Beginning in the fifth year of Tianjian (506), Xinga Bala translated in five places: Shouguang Hall, Hualin Garden, Zhenguan Temple, Zhanyun Hall and Fo Neng Hall. In the seventeenth year of Tianxian (518), he translated " Ten Buddhist sutras, including "The Mantra of the Maurya", "Avalokitesvara Bodhisattva Sutra" and "The Theory of the Path to Liberation".
At the end of Liang Dynasty, Zhenyi (499-569) brought back many Sanskrit Buddhist scriptures from Funan, came to Nanhai in the twelfth year of Datong (546), and entered Jiankang in the second year (548). Emperor Wu settled him In Baoyun Hall, he was about to ask him to translate the scriptures, but he encountered Hou Jing's chaos and was unable to write. So, he went to Fuchun to look for translation opportunities. During the Liang Dynasty, he translated two volumes of "Supreme Dharma Sutra" and five volumes of "Seventeen Volumes of Earth Theory" (i.e. "Yogini Earth Theory") in Fuchun, Jiankang, Yuhang, Xinwu, Shixin, Nankang and other places. Five volumes) and eleven sutras and twenty-four volumes. In the late Chen Dynasty, he successively translated "Jie Jie Jing", "Twelve Doors of Ming Dynasty", "Buddha Nature Theory" and other places in Yuzhang, Linchuan, Jin'an, Liang'an, Guangzhou and other places, and took photos of Mahayana Theory. , "Kusha Lunshi" and other sutras, laws and treatises are collected in thirty-eight and one hundred and eighteen volumes, making a total of forty-nine and one hundred and forty-two volumes. In the 23rd year of the True Truth in China, at the end of the Liang Dynasty and the beginning of the Chen Dynasty, there were constant wars, wandering around, and going through hardships. Most of his translations were completed in the turmoil, but he was able to leave behind many important classics. In fact, is a great translator. He translated three volumes of Asanga's "The Mahayana" and fifteen volumes of Vasubandhu's "Commentary", which had a great influence on Buddhist teachings. From then on, many photography commentators appeared in the north and south, thus forming the photography theory school.
Because the Liang Dynasty attached great importance to the translation of Buddhist scriptures, it also compiled three catalogs of Buddhist scriptures: the first is "Hualintang Jinglu" written by Seng Zhao in the 14th year of Taijian (515); the second is The Catalog of the Huayan Sutra was written by Bao Chan in the 17th year of Emperor Taizong's Zhenguan reign (518); the third part is "The Collection of Tripitaka" written by Sengyou in the Zhenguan Year of Emperor Taizong of Tang Dynasty (502-519). Among them, only the fifteen-volume version of "Sengyou Lu" exists in the world. It is an older and more complete record of Buddhist scriptures.
In the Liang Dynasty, there were eight foreign translators who translated the classics, laws, treatises, and biographies, and also compiled new collections of lost classics, totaling 211 volumes in 46 volumes. There were three foreign translators in the Chen Dynasty, who translated forty volumes of classics, laws, treatises, and biographies, totaling one hundred and thirty-three volumes.
Many Buddhist scholars in the Southern Dynasty were engaged in the research and promotion of "Vibāsha Lun", "Chengshi Lun", "Law", "Three Treatises", "Nirvana" and "Photography", forming a Some schools of thought have the embryonic form of sects. The most important of them are as follows:
First, Vairochana is a school that specializes in studying and promoting various theories. The so-called "Vairocana" originally included the Eight Divisions of Kasyapa, Gandu and Vairocana, but at that time, scholars mainly spread the "Za Abhidhamma" ("Za Xin Xin") written by the savior Bodhidharma. ). The masters of Vairochana during this period included Fayan, Huiding, and Tanbin in the Song Dynasty; Sengyuan, Senghui, and Huiji in the Qi Dynasty; Daoxian, Sengzhao, Huijie, and Zhizang in the Liang Dynasty; and Huijie in the Chen Dynasty. Wall etc. Among them, Hui Ji (456-515) of Kangzhaoti Temple in Liang Jian was the most famous Vairocana scholar in the Southern Dynasties.
Most of the Vairocana studied here is "The Treatise on Miscellaneous Minds". It was only after Huiji that he extensively studied "The Eight Gandharas" and "The Treatise on Vipassana" in addition to "The Treatise on Miscellaneous Minds" etc. Therefore, only Vairocana's part is unique. Every time he gives a lecture, there are thousands of scholars. Famous monks such as Sengmin and Fayun also participated in the lectures.
Secondly, Chengshi masters include Sengdao, Sengwei, Daoyong, etc. in the Song Dynasty, Sengzhong, Sengzhe, Huishi, etc. in the Qi Dynasty, and Sengmin, Fayun, Zhizang, etc. in the Liang Dynasty. In the Chen Dynasty, there were Fachu, Huibi, etc., who continued to promote "Chengshi Lun". This sect flourished in Qi, flourished in Liang, and declined in the late Chen Dynasty. It was originally spread by Seng Guang and Seng Song, who participated in the translation of Luo Shi's "Chengshi Lun", and became two independent systems. Seng Tong initially wrote "Chengshi" and "Three Treatises" in Guanzhong. Later, he set up Dongshan Temple in Shouchun (now Shouxian County, Anhui Province) to preach scriptures. At that time, the most famous adult master was Dao Mang (411-475). Dao Meng was a native of Xiliang Prefecture. He traveled to Yan and Zhao, and later studied "Chengshi Lun" in Shouchun (where Seng Gelinqin was at that time). It is said that he was the only one at that time.
In the twenty-sixth year of Yuanjia of the Song Dynasty (449), he came to Jiankang and taught "Chengshi" in Dong'an and Xinghuang temples. Dao Yong's disciple was Dao Hui (451-481). When Daoyong was teaching "Cheng Gong", Zhang Rong argued for him many times, and Daohui also answered for him, which actually convinced Zhang Rong. In the seventh year of Yongming (489), at the request of Xiao Ziliang, famous monks Zhe (431-494) and Huiji (434-490) of the Qi Dynasty preached "Chengshi Lun" at Puhong Temple. It is "Sue Cheng Shi Lun", with a total of nine volumes. Ziliang wrote hundreds of volumes, and Zhou Yong wrote the preface.
Fayun (467-529), Shengmin (467-527), and Zhizang (458-522), the three great masters of the Liang Dynasty, also received Shangshu from Sengrou and Huiji respectively in their early years. "doctrine, and later spread the "Book of Documents".
3. The theory of three divisions The rise of the theory of three divisions began with Seng Lang in the Liang Dynasty. Seng Lang, a native of Liaodong, first entered Guan to study Luo Shi and learned Seng Shao's method. Later he went to Jiankang and lived in Caotang Temple in Zhongshan. He met Zhou Yong and taught him this meaning. Zhou Yong wrote "Three Treatises". Later he moved to Qixia Temple in Cishan and taught "Huayan" and "Three Treatises", and was known as Master Cishan.
In the eleventh year of Tianjian (512), Emperor Wu of Liang sent ten people, including Seng Huai from Zhongsi Temple and Huiling from Linggen Temple, to the mountain to discuss the Three Essays on Great Principles. Among them, Seng Huai was the most accomplished scholar. After that, Abbot Sengrui took charge of Shushan Zhiguan Temple and promoted the Sanlunzong, calling it a new theory, while the previous one was the old theory of Guanhe. Under his sect, there were Falang of Xinghuang Temple, Zhixun of Changgan Temple, Huiyong of Zen Temple, and Huibu of Qixia Temple. They were all good at the Three Treatises School. However, it was Farang who inherited the Senggelingqin tradition. Falang (507-581) first received Zen, Dharma, Shan, and Peni from Baoji and Duanjinggong, and received wisdom, three theories, Huayan, and Dapin from Sengrui. In the second year of Chen Yongding (558), at the invitation of Emperor Wu of the Han Dynasty, he entered Kangzhu Xinghuang Temple in Jiankang. For more than 20 years, he continued to teach "Four Treatises", "Huayan" and "Dapin". He continued to teach "Four Treatises", "Huayan" and "Dapin" etc. He also wrote commentaries on Zhonglun (not extant today), which are scattered among Ksitigarbha's works. His disciples, including Luo Yun and other twenty-five people, are located in the upper and lower reaches of the Yangtze River and even in various parts of Guanzhong. Later in the Sui Dynasty, this sect was formed by Jiaxiang Ksitigarbha.
Fourth, photo commentators mainly study the true meaning of "Photography". The lectures and translations of the true meaning were originally based on the "Mahayana Lun". In addition to lectures, he also wrote two volumes of "Nine Consciousnesses and Meanings" and four volumes of "Jie Jie Jing Shu", etc., which helped to form the theory and theory of the family. Among his disciples were Zhi Kai, Fatai, Cao Pi and Daoni.
Zhikai (518-568) was good at literature. He once translated "Photography" with Zhejiang Normal University. Later, he translated "Ku She", which was also completed in ten months. His treatises and annotations totaled ****, eighty-three volumes.
Cao Wei was Zhikai's uncle. Zhikai took him to the south and accepted him as a disciple of Zhenshi. In his later years, he lived in Jiangdu and practiced his old profession. He often gave lectures on various theories, and most of his listeners were famous scholars. His disciples included Sheng Rong and Fa Gan. Fahai is the successor of the true meaning of "Photography". He first lived in Dinglin Temple in Kangkang and was already very famous in the Liang Dynasty. Later he went to Guangzhou and entered the Zhenyi sect. He received Wenyi for nearly 20 years and wrote "Yi Ji". Daoni lived in Jiujiang. He listened to Zhikai's lecture on "Photography" and learned the true meaning of "Photography". He became famous at home and abroad. Later, in the tenth year of Emperor Kaihuang's reign in the Sui Dynasty (590), he was invited to Chang'an. From then on, there was no longer a lecturer on "Photography" in the south.
5. Ten Songs Lawyers During the Eastern Jin Dynasty, the Peimolocha sect changed to "Ten Songs" and gave lectures at Jiangling New Temple. The "Ten Songs" school emerged from then on. In the Song, Qi and Liang dynasties, those who promoted this study included Sengrui, Sengzhu, Duanbin, Huiying, Huiyou, Faying, Sengyin, Chaodu, Zhizong, Fachao, Daochan, Duanyuan, Zhiwen, Daocheng, etc. . Among them, Sengrui (367-367) was the first person to teach "Ten Songs" in the Eastern Jin Dynasty. Among them, Seng Rui (367-441) was trained by Luo Shi. He specialized in teaching "Ten Chanting Rules" and clarified the precepts and different translations of "Guanglue". He was praised by Luo Shi as the Li Kui of later generations. Roshi praised him as the Upali of later generations. He took refuge in Jiankang and preached in Wuzhong with his disciple Huiguang and others.
Hui Xun also learned from Luo Shi, and was especially good at "Ten Songs" and "Seng Ji". Later he returned to Guangling and Jiankang to give lectures.
Huiyou lived in Jiangling New Temple, specialized in the Code of Laws, was proficient in the "Ten Songs", and lectured constantly. In the south, legal research was almost limited to "Ten Songs", but during the Qi and Liang Dynasties, "Ten Songs" was vigorously promoted by Zhizong and became very popular for a while. Zhizong (430-501), who lived in Jingkou, became a monk and specialized in the study of Vinaya, especially the "Ten Songs of Vinaya". Later, he taught "Ten Songs" at Puhong Temple and wrote eight volumes of "Ten Songs", which was popular in the Qi and Liang dynasties. Seng Zhi (445-518), a famous lawyer in the Southern Dynasties. After he became a monk, he studied under the famous legal scholar Fa Ying and became proficient in legal studies. In Yongmingzhong (483-493), he was ordered to go to Wuzhong, taste the five kinds of bamboo slips, pass on the "Ten Songs", and clarify the precepts. He is the author of ten volumes of "Ten Rhymes".
Fazhao, a disciple of Zhisheng, summarized the main classics of the Vinaya sect into fourteen volumes of "The Wai Yao of the Vinaya sect". Duanyuan and Zhiwen were very famous in the Chen Dynasty. Duan's original works include ten volumes of "Ten Songs", two volumes of "Precepts", and two volumes each of "Karma". Zhiwen wrote "Ten Chant" eighty-five times in his life, Mahayana, "Precepts", "Karma", etc. more than 20 times. He also wrote "Shu Dharma", "Kama", "Bodhisattva's Precepts", etc.
Sixth, Nirvana masters mainly study and disseminate cool translations of the Mahaparinirvana Sutra. First, Faxian translated the six-volume Mahaparinirvana Sutra, saying that Chanti has no Buddha nature. Faxian translated the first six volumes of the Mahaparinirvana Sutra, saying that those who are initially reclusive have no Buddha nature. -434) The analysis says that Chanti is also a living being, so why does he not have Buddha nature? However, the scriptures have not been transmitted in full, so there is a saying that "a hermit can become a Buddha". He was rejected by the old school of monks. So, he entered Huqiu Mountain in Wuzhong, lived in Longguang Temple, and then entered Lushan Mountain. Later, Liang translated the "Nirvana Sutra" and spread it to the south. The esoteric practitioners in the sutra all have Buddha nature, which proves that his statement is true. The esoteric Buddhism he mentioned also means sudden enlightenment (sudden enlightenment and becoming a Buddha). This article has been lost. Later, Longguang Shamen Baolin, who summarized Taosheng's theory, wrote "Nirvana Record". His disciple Fa Bao inherited his legacy and wrote "Vajra Heart Treatise" and other works, which made Nirvana theory more and more popular.
In addition, after Liang’s translation of Nirvana reached Jiankang, Hui Guan, Hui Yan, Xie Lingyun and others revised it based on Fa Xian’s translation, and it became The Southern Version of the Mahaparinirvana Sutra. Six volumes. Huiguan further established the teaching judgment of the two teachings and five periods, and regarded nirvana as the fifth period of teaching, the pinnacle of the Buddha's teachings. He also wrote the Treatise on Gradual Enlightenment. At the same time, Luo Shi's disciple Tan Wucheng also wrote "The Theory of Gradual Enlightenment". Xie Lingyun also wrote "Discrimination of Sects", which advocated sudden enlightenment. The remaining nirvana scholars include Huijing in the Song Dynasty, and the three masters Sengrui, Baoliang and Liang in the Qi and Liang Dynasties. Huijing wrote "Nirvana Meanings", and his disciple Fayao lived in Xiaoshan Temple in Wukang, Wuxing, advocating gradual enlightenment. Later, he was invited to Jiankang and lived in Xin'an Temple with fellow Taoists who advocated enlightenment. He is the author of the Nirvana Sutra, the Lotus Sutra, the Daupin Sutra and the Victorious Garland Sutra, as well as commentaries on the Hundred Treatises. Fa Yao's descendants include the monks of Taichang Temple in Jiankang, who later studied under Duanbin and Duanji. Duanbin once asked Fa Yao for advice.
Shenzong is a famous nirvana master and has preached nirvana nearly a hundred times. At that time, Bao Liang (444-509) was an important Nirvana scholar between Qi and Liang. When he was young, he studied under the famous monk Daoming. When he was in Jiankang, he became the abbot of Zhongxing Temple and Lingyi Temple. He was popular in giving lectures on sutras. He lectured on the Nirvana Sutra eighty-four times and other sutras many times. In the eighth year of Emperor Wu of Liang's reign (509), he was ordered by Emperor Wu of Liang to compile "Nirvana Yishu", sorting out the theories of various schools, totaling seventy-one volumes. Bao Liang's disciples were Sengqian and Fayun, and his lecturers were Zhizang and Sengmin, so Liang Sanjie was also a Nirvana scholar. Among them, Zhizang taught "Nirvana" and wrote "Notes on Nirvana". Hui Shao, a disciple of Shengmin and Zhizang, led everyone in Chengdu to recite "Nirvana".
Baohai, a disciple of Fayun, was also ordered by Emperor Wu of the Han Dynasty to discuss the meaning of Buddha nature. In addition, Huijiao (497-554) of Jiaxiang Temple in Kuaiji wrote ten volumes of Nirvana. The eminent monk Sengqian (?-573) of Jingzhou in the Later Liang Dynasty preached "Nirvana" and other eighteen sutras dozens of times, all of which had their own interpretations. Baoqiong (504-584), a famous monk in the Chen Dynasty, preached "Nirvana" thirty times and wrote seventeen volumes of commentaries.
To sum up, the Buddhist teachings of the Southern Dynasties first emerged with the "Prajna Theory" represented by "Nirvana" during the Song and Qi Dynasties, and flourished in the Liang Dynasty. At the same time, the "Three Treatises" were gradually introduced, and "Chengshi" became its own system. By the Chen Dynasty, Emperor Wu, Emperor Wen, and Emperor Xuan all emphasized the Three Treatises, and "Chengshi" was no longer the opponent of the Three Treatises.
The other kind of "Huayan" was almost not studied by anyone from Faye in the early Song Dynasty until the Liang Dynasty. It gradually became popular in the Liang Dynasty. Most of the Three Theories scholars in the Southern Dynasties, such as Senlang, Sengrui, Falang, etc., also studied "Huayan". of. It can be seen from this that although the various schools of thought in the Southern Dynasties were very prosperous, they flourished and then declined, and there were many changes.
In the early Song Dynasty, Samana Huilin wrote "The Theory of Black and White" (also known as "The Theory of Equal Goodness"), which discussed the similarities and differences between Confucianism and Buddhism and violated Buddhist principles. It was rejected by the monks, but He Chengtian admired it and gave it to him. Judge with Zong Bing. Zong Bing wrote back and scolded Hui Lin for her different opinions, and then argued back and forth with Cheng Tian. He also wrote "The Theory of the Buddha" (also known as "The Theory of the Immortality of the Spirit"), proposing the view that "the spirit is immortal, one can become a Buddha, the heart is everything, and all dharmas are empty." Chengtian's Theory of Dharma Nature opposes the view that "life must lead to death, and the form of death and the spirit of death are scattered, just like the changes of spring and autumn." Yan Yanzhi also wrote "An Interpretation of Da Ming Lun", saying: "The existence of the divine way is not like the roots of plants, which are born from the roots of roots." This sentence is repeated three times. At issue is the meaning of God's annihilation and immortality. At the end of the Qi Dynasty, Fan Zhen wrote "On the Destruction of God", which put forward the views such as "the existence of form means the existence of spirit, the destruction of form means the destruction of spirit", "form is to quality, just like the blade is to benefit", "no blade is no benefit" and other views; and Said: "If there is no edge, there will be no edge. If there is no edge, there will be no edge. If you don't hear the edge disappear, the edge will exist. If you don't know the form will die, the spirit will perish. How can you tolerate form death when the spirit is there?" Xiao Chen, Cao Siwen, Shen Yue and others came and went. He carefully discusses the difficulties and strongly advocates the immortality of God. Later, Emperor Wu of Liang came to the throne and ordered contemporary scholars to answer "Fan Lun". Sixty-five people answered this question, all of which catered to Emperor Wu of Liang's will and advocated the immortality of gods. This is the argument that the gods of Confucianism and Buddhism in the Southern Dynasties are immortal.
Gu Huan, a Taoist priest in the late Song Dynasty, believed that Buddhism and Taoism would not harm each other, so he wrote "Yixian Lun" to clarify the two religions, and tried to defend Hua Rong, with the intention of suppressing Buddhism and promoting Taoism. In the Ming Dynasty, Shao Sheng wrote "Er Jiao Lun", Xie Zhenzhi wrote "Zhe Yi Xia Lun", Zhu Zhaozhi wrote "Yi Xia Di Lun", Zhu Guangqian wrote "Yi Xia Consultation", Shi Huitong wrote "Yi Xia Refutation", and Shi Hui People wrote "On Ronghua Lun" to refute it. Later, Liu Xie considered Taoism's inaction and Buddhism's unparalleled cultivation (see "Preface to the Infinite Meaning Sutra"); at the same time, Situ Zhonglang wrote Zhang Rong's "Menlu" and also believed that Taoism and Buddhism are not the same. However, Taoism mainly showed that Zhou Yong and Yong in Runan made it difficult to explain in the "Book". They believed that the Prajna Dharma view is the same as the nothingness and immobility mentioned by Laozi, but its purpose and significance are very great. the difference. He also argued several times. During this period, there was also a Taoist priest who went by the pseudonym Zhang Rong and wrote the "Three Breaks Theory", which vilified and slandered Buddhism, saying that it would break the country, break the family, and break the body. It does not break away from the category of "Yi-Xia theory". Liu Huxing also wrote "On Eliminating Confusion", Seng Shun also wrote "Analysis of Sanpo Lun", and Xuan Guang also wrote "On Debating Confusion" to refute it. This was a debate between Buddhism in the Southern Dynasties and the outside world.
Buddhism in the Southern Dynasties generally tends to be doctrinal, which is the so-called "Buddhism in Jiangdong, Hong Chongyi Sect" ("Biography of Eminent Monks"
Volume 17 "Biography of Huisi"). And "despite the culture of Buddhism, he often travels and debates wisdom" (ibid., Volume 20 "Cultivation of Zen").
From the perspective of actual practice, Zen became popular in the early Song Dynasty, and its popular areas were Jiankang, Jiangling, Shujun and other places. The ascetics who are famous for specializing in Zen include Seng Yin (see "Biography of Famous Monks"), Jindu, Sengfu, Fazheng, Huinuan, Faqi, Daofa, Puji (see "Biography of Eminent Monks"), and Hui Nuan (? Huineng (?-464), who was also known as the "Jin Guan" together with the famous northern Zen master Xuan Gao, Huineng traveled to the west and obtained the essence of Zen from Bodhidharma in Sydney. After returning to China, he promoted Zen in Shu, Jiankang and other places. After the end of the Song Dynasty, Zen Buddhism declined, and only Baozhi (?-514) in the Qi and Liang Dynasties practiced Zen, and was highly praised by Emperor Wu of Liang. After his death, he was buried in Dulongbu, Zhongshan, with a Kaishan Temple built next to his tomb. . Later generations called him "Zhi Gong". It is said that he once wrote "Fourteen Odes", "Twelve Odes", "Mahayana Praise", etc. (see "Jingde Zhuan Leng Lu" Volume 29), but the above content It seems that there is no Zen thought after the Tang Dynasty. At the same time as Baozhi, there was Fu Xie (?-569), a native of Yiwu, who worked as a servant during the day and practiced Zen at night. Emperor Wu of Liang invited him to Jiankang, and he was named Master Fu. "Inscription of the King of Heart" (see Volume 30 of "Chuan Deng Lu", forged by later generations).
Secondly, Buddhist precepts and fasting gradually emerged at this time. It is said that "it is said that Navarman set up a precept altar in Nanlin Temple for monks and nuns to receive ordination." "On"). In addition, Buddhist activities such as chanting sutras, setting up fasts, practicing repentance, building statues, chanting sutras, and singing were also popular during the Qi and Liang Dynasties. During this period, Buddhist translated literature had a greater impact on general literature, using Buddhist philosophy, style and stories. There are also more writers who have written poetry than in previous generations. As far as poetry is concerned, there are Xie Lingyun and Yan Yanzhi in the Song Dynasty, Shen Yue and Wang Rong in the Qi Dynasty, Emperor Wu of Liang, Prince Zhaoming, Emperor Jianwen, and Ruan Xiaoxu, and Jiang Zong and Xu Ling in the Chen Dynasty. Among them, Xie Lingyun is an outstanding Buddhist poet. He has written "Inscription on the Shadow of the Buddha", "Ode to the Image of Gion", "Ode to Infinite Life", "Ten Lines of Praise for the Vimalakirti Sutra", etc. Samana Zhikai and Zhizang are also Buddhist poets. In terms of literature, there are Zong Bing and Yan Yanzhi in the Song Dynasty, Seng Shao, Zhou Yong, and Shen Yue in the Ming Dynasty, Jiang Yan and Liu Fo in the Liang Dynasty, and Yao Zha, Jiang Zong, Xu Ling, etc. in the Chen Dynasty. Most of the literary works are theoretical treatises, among which Zong Bing's "Buddhism" and Zhou Yong's "Three Religions" are the most famous. Liu Fo (later became a monk and changed his name to Huidi) had profound literary attainments and was well versed in Buddhism. Most of the monuments and pagodas of famous monks in the capital were made by him.
In the Buddhist architecture of the Southern Dynasties, the royal families of various generations built many temples and towers, and the courtiers, officials and literati and even the pure-hearted ladies and gentlemen also drew inspiration from them. There are Buddhist temples all over the east of the Yangtze River, among which Emperor Wu of the Liang Dynasty built the most and the most luxurious ones, especially the Tongtai Temple, which has "pavilions and palaces, rooms and corridors decorated with nine levels of clouds, and a beautiful and beautiful Yongning" ("Three Treasures of the Past Dynasties"). "Volume 11"). The second is Dazhidu Temple, which "operates carvings and looks like a heavenly palace" (Volume 1 of "The Biography of the Eminent Monk"). Dazhidu Temple has "a magnificent palace with a seven-story pagoda." (Same as above). In addition, Huangji, Guangjue, Kaishan and other famous temples were also popular in the Southern Dynasty. Emperor Wu of the Song Dynasty built the Zhansi Jin statue. In addition, there are many bronze statues of Zhangliu and Zhangba, and many small gold statues are also cast. Molded statues and sandalwood statues are more common, and those of Emperor Wu of Qi are the most exquisite. At that time, the mason Lei Peirui made many exquisite statues of Sakyamuni.
Xiao Yi and Xiao Ziliang also built thousands of golden statues. Emperor Jianwen also imitated the sandalwood statues of the Gion Jingshe in India, and built a thousand Buddha statues about one or two inches high. Emperor Chenwen made twelve sandalwood statues and millions of gold and bronze statues. Emperor Xuan made gold and bronze statues. There are 20,000 statues. In addition, numerous statues were made by famous monks and believers. During this period, a large number of foreign statues were also imported. During the Qi Dynasty, there were statues of the Golden Dragon King and white sandalwood statues sent from Funan. In the Liang Dynasty, there were Zhantan Buddha statues sent by King Yu Chan of Tianzhu, coral Buddha statues and Zhantan Buddha statues sent by Funan Kingdom, ivory statues sent by Fanpan and Dandan, and the Jade Buddha sent by Khotan. Many foreign Buddha statues were imported.
Buddhist painting also flourished in the Southern Dynasty. Famous works include "Golden Statue of Lingtai Temple" by Lu Tanwei in the Song Dynasty, "Statue of Sakyamuni" by Lu Chui, and "Statue of Tianzhu Monk" by Gu Baoguang , "Portrait of Master Hui Zheng" by Zong Bing, "Statue of Vimalakirti" by Yuan Qian, etc. In the Qi Dynasty, there are Yao Tandu's "Portrait of Hundred Generations in White Horse Temple" and Mao Huixiu's "Picture of Ten Disciples of Sakyamuni". In the Liang Dynasty, there were the Manjushri Bodhisattva statue by Xiao Chuo (Emperor Yuan), the Tathagata Buddha statue by Zhang Sengyao, the Heavenly King statue, the Vimalakirti statue, Zhang Chaguo's Princess Siddhartha statue, etc., the Lingjia Temple pagoda model, Zhang Rutong's "Lengjia" "Hui Tu" and "Bao Ji Jing Bian Tu", Nie Song's "Zhi Du Lin Statue", Xie Qian's "Five Fairies Tu" and "Nine Sons Conquer Demons Tu". Among the foreign sages who were good at Buddhist painting during this period, there was Chunabhadra, the famous painter of Sakyamuni Buddha. He once painted the image of Luo Yun, Dingguang, Rudong Buhua and other images on the north wall of Baoyue Hall of Lingwushan Temple in Shixing (Volume 3 of the original biography of Eminent Monk). In addition, there are Zhidigu, Marabodhi, Gafoduo, etc. Among the Buddhist painters of the Southern Dynasties, Zhang Sengyao is the most famous. He was from Wu and was famous for his paintings in Liang Tianjian. Most of the Buddhist temples and pagodas built by Emperor Wu of Liang were by him.
At that time, Hao Qian and others traveled west, and Kumarajiva and others came east, introducing new Indian shadow murals to China.
The flat forehead of Yizhang Temple in Jiankang painted by Xian Shi is a new Buddhist painting using this technique. However, the Southern Dynasty was limited to the natural terrain environment, and the style of carving statues was far less prosperous than that of the Northern Dynasty. Just on the cliffs of Qixia Mountain (about 40 miles northeast of today's Nanjing), there are many grottoes excavated between Qi and Liang , Stone Buddha, can be called the world's best.