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Text Chapter 2506 [Trace back to the dispute between Buddhism and Taoism?  ¡¿

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    Inside the Buzhou Mountain restricted area!

    Ye Tianchen met the former human saint Jian Yuluo!

    " However, Jian Yuluo is a figure from the early ancient times, not a strong man in modern times. Logically speaking, he should have died long ago when he appears here!

    But he didn't expect that after Jian Yuluo's incarnation, the physical body he left behind would once again be born with spiritual wisdom, that is, a new life form would appear. This life form became very powerful, and it seemed that he had learned some things that Jian Yu Luo had learned during his lifetime.  Some powerful supernatural powers!

    Ye Tianchen was fighting against the counterfeit Jian Yuluo. He would never be blocked in the middle of Buzhou Mountain's restricted area. He must go into the depths of Buzhou Mountain to have a look. Therefore, he immediately waved the Tai'a sword in his hand to fight.  !

    However, not long after the battle between Ye Tianchen and the counterfeit Jian Yuluo, the counterfeit displayed a powerful formation. This formation was created by Jian Yuluo before his death, and it is also the sword formation that Jian Yuluo became famous for!

    Ye Tianchen kept waving the Tai'a sword in his hand, rushing through the sword formation, but he couldn't just rush out. No matter which direction he struck from, he would be blocked in the middle, and he was still blocked.  Suffered from countless powerful sword attacks!

    When Ye Tianchen was a little at a loss, three pictures appeared in front of him. These three pictures were three stories respectively. When he finished reading all three stories, Ye Tianchen's whole body was locked.  frown, because he didn't immediately realize any truth from these three stories!

    ? ? ? ? ? ? ? ? ? ? ? Uh-huh!  Uh-huh

    Countless sword energies were still moving horizontally, constantly blasting towards Ye Tianchen. At this time, Ye Tianchen did not fight back, but just waved the Tai'a sword in his hand to resist. Fortunately, the Tai'a sword's sword energy was strong enough, and he himself  His strength is strong enough, even such a powerful sword energy cannot hurt Ye Tianchen for the time being!

    "Three stories, three different stories, what kind of meaning do they have? This shouldn't be a story that appears casually!" Ye Tianchen thought to himself with a frown.

    Boom!

    Suddenly, just as Ye Tianchen was wielding the Tai'a sword to kill and fight, the three scenes of condensed sword energy that suddenly appeared in front of him disappeared. This made Ye Tianchen suddenly think of something.  What these three pictures have in common!

    These three manifested pictures are three completely different stories. However, these three different stories have one thing in common, that is, these three stories are all Taoist stories. This is what makes Ye Tianchen  Things that come to mind!

    In the world of martial arts throughout the ages, I don¡¯t know when it started. It seems that all practicing beings are divided into two categories: Buddhism and Taoism. In addition to practicing Buddhist magical powers, other living beings can be said to be practicing Taoist magical powers!

    Since ancient times, the two different cultivation sects of Buddhism and Taoism seem to have a sense of competition and mutual restriction!

    Among the Chinese civilization on earth, the dispute between Buddhism and Taoism is the most obvious!

    Although the dispute between Buddhism and Taoism is a religious conflict, the rise and fall of the two is inseparable from the love, hatred and hatred of the emperor and relatives. As a result, the powerful are more likely to win, while the losers will suffer the fate of destruction.

    The dispute between Buddhism and Taoism first appeared in the Eastern Han Dynasty, when Jiashe Moteng argued with Taoist priests; during the Three Kingdoms period, Cao Zhi wrote "Debating Taoism" to criticize the deception of the immortal theory; in the Western Jin Dynasty, Bo Yuan and Taoist Wang Fujian also had Buddhism and Taoism  During the debate, Wang Fu Nai wrote "Laozi Transformed the Hu Jing", which became an important material for the debate in later generations. However, the debate became more intense after the Southern and Northern Dynasties. During the reign of Emperor Taiwu of the Northern Wei Dynasty, Kou Qianzhi pioneered the new way of the Celestial Master, transformed it into a national religion, and established Taoism.  of religious orders.

    Lu Xiujing of the Southern Song Dynasty and Tao Hongjing of the Liang Dynasty systematized the teaching preparation and Taoist classics, and their influence on society also increased relatively, which was enough to compete with Buddhism. The focus of their debates was centered on the "Yi-Xia theory", and the controversy over Huaxia  The rights and wrongs of having an inherent religion and believing in the religion of Yi and Di (Buddhism); in the third year of Emperor Ming's reign in the Southern Song Dynasty, the Taoist Gu Huan wrote "The Theory of Yi and Xia", which led to the Ming Dynasty monk Shao writing "The Theory of Zheng Er Jiao" and Hui Tong's refutation of the Taoist Gu "The Theory of Yi and Xia"  In order to refute this, Zhang Rong wrote "Men Lv", which advocated the unity of Taoism and Buddhism, and took Taoism as the foundation and Buddhism as the trace, advocating the original trace theory. However, in terms of the advantages and disadvantages of the two, Taoism was superior.

    In the Northern Dynasty, in the first year of Emperor Xiaoming's Zhengguang reign, there was also a debate between Buddhism and Taoism in the palace. That is, the Taoist Jiang Bin of Qing Taoist Temple and the ascetic Tan Wuzui of Rongjue Temple took the birth order of Laozi and Buddha as the theme of the debate.  As a result of the dispute, Jiang Bin was dismissed and exiled to Mayi.  Previously, Zhen Luan's "Laughter on the Way" and Dao'an's "Two Teachings" were important treatises on the debate over the merits of Buddhism and Taoism at that time. Both of these two books used strong arguments to vigorously argue about the inferiority of Buddhism and Taoism.

    However, in the Northern Dynasties, the struggle between Buddhism and Taoism was not only a dispute between the two sides, but also the policy oppression of those in power. This is the famous "three martial arts to destroy Buddhism" in history. Taiwu of the Northern Wei Dynasty?And Emperor Wu of the Northern Zhou Dynasty destroyed Buddhism.

    "Three martial arts to destroy the Buddha" refers to: (1) Emperor Taiwu of the Northern Wei Dynasty got the Taoist Kou Qian's way of quiet immortalization and the instigation of Situ Cui Hao, so he issued an edict to all states to trap ascetics and destroy all Buddha statues.  (2) Emperor Wu of the Northern Zhou Dynasty wanted to spread his fortune across the world with his talisman. He listened to the words of Taoists Zhang Bin and Yuan Song and determined to destroy Buddhism.  (3) Emperor Wuzong of the Tang Dynasty favored the Taoist Zhao Guizhen, demolished more than 4,600 Buddhist temples, forced 260,500 monks and nuns to return to secular life, and confiscated two tax households.  It is a great disaster for Buddhists in history.

    The Sui Dynasty unified the north and the south, and the Tang Dynasty prospered under the Zuo Dynasty. Both Laozi and the Tang Dynasty were given the surname Li, and Taoism was given special courtesy. Taizong further decreed that Taoism should be placed above Buddhism, and that Taoism should be placed before Buddhism. This became the consistent policy of the Tang Dynasty, and Taoism was  Flourish.

    In the fourth year of Wude, the Taoist priest Fu Yi presented eleven articles to Sha Tai monks and nuns. Fa Lin of Jifa Temple wrote "The Theory of Breaking Evils" to discuss the falsehood of Taoism. In terms of Taoism, Li Zhongqing wrote "The Theory of Nine Mysteries of Ten Variations" and Liu Jinxi's "Lun of Revealing the Righteousness" to criticize Buddhism.  , fiercely debated the issue of the order of seats for Buddhism and Taoism.  In eight years, the order of Taoism, Confucianism and Buddhism was determined.  In the third year of Emperor Xianqing's reign, he convened three monks and Taoists for discussion in the inner hall. In the fifth year, monk Jingtai and Taoist priest Li Rong started a debate about Laozi's transformation of the Hu Sutra. In the second and third years of Longshuo, the debate still continued.

    As a result of these debates between Buddhism and Taoism, Taoism absorbed the teachings of Buddhist classics and produced various classics to fight against Buddhism.

    Taoism was active in the Song Dynasty, and Wang Chongyang founded Quanzhen Sect; in the Yuan Dynasty, Li Zhichang, a disciple of his fifth-generation leader Qiu Chuji, occupied Buddhist temples, destroyed Buddhist statues, and converted the "Taishang Hunyuan Shangde Emperor Mingwei Hu into Buddhist scriptures" and "  "Laozi's Eighty-one Transformation Pictures" was published in a rigid manner. Shaolin Temple Fuyu denounced it as false. In the fifth year of Emperor Xianzong's reign, he ordered the two to discuss it. Their ambitions were often defeated. The emperor then ordered the destruction of Laozi's Eighty-one Transformation of Hu Jing and Laozi's Eighty-one Transformation of Hu Jing except the Tao Te Ching.  Huatu and other apocryphal scriptures; from then on, the two sects continued to fight overtly and covertly; in the 18th year of the Yuan Dynasty, Shizu of the Yuan Dynasty issued an edict to suppress the Quanzhen sect, and the disputes between Buddhism and Taoism since the Wei and Jin Dynasties subsided.

    In the twelfth year of Zhenguan, the crown prince convened scholars of the Three Teachings in Hongwen Hall. Huijing, a monk from Youji Temple, taught the Lotus Sutra, and Cai Zihuang, a Taoist priest, taught the Tao Te Ching, and discussed the "Preface" of the Lotus Sutra.  "One" issue aroused controversy.

    Later, Prince Zhong Shexin requested to write "The Theory of Qi Wu Lun". From the standpoint of "Taoism in mind", he advocated the Taoist interpretation of Qi Yi Xuan Tong. The theory goes: "One tone of speech, each interpretation according to the category."  . All living beings have Buddha-nature. However, the words of Buddha and Great Enlightenment are different from those of the common people; wisdom and Prajna have the same meaning.

    If the practice of wisdom and awakening is not the ultimate cause, the wisdom of reciting the Buddha will not reach the wonderful fruit." The "great awakening" and "wisdom" here refer to Taoism. According to Xin Qing's view, the sage preached the teachings with one tone, and the two schools of Taoism and Buddhism each interpreted it accordingly.  The fundamental principles and interests are the same, but the explanations are different according to the customs. If we must force a distinction between Taoism and Buddhism, it will be "empty talk" and fail to achieve the wonderful truth. Therefore, it is also said: "Must speak famously to each other.  So they can be distinguished, and each sound can be interpreted separately, which is just empty talk.  "

    From a higher realm, it is said: "All actions are impermanent, the origin of contact is dependent, the mind is waiting for the future, and the talent is involved in seeking, but I am pure through the smoke and cultivation, and the wisdom is determined by the discipline."

    The Buddhist Prajna guides practitioners to enter into pure wisdom with the theories of "impermanence of all actions" and "dependent origination of contact". This is to rely on the power of energy to diligently pursue wisdom awakening.  The purpose of keeping things in harmony has not yet been fulfilled.

    Xin Xu¡¯s paper has not been completely preserved, but judging from the fragments quoted by Huijing, "Qi Wu Lun" represented a relatively high theoretical level in the early Tang Dynasty.

    He focused on Zhuangzi's state of life where he was "absolutely unencumbered" and carefree. He criticized the stagnation of Prajna's theory of tranquility and contemplation. He believed that Zhuangzi's realm of rationality and interest was superior to Prajna. This can be said to be using Zhuangzi's rationality and interest to challenge Prajna.  Referring to the "I am pure" and the "wisdom concentration" obtained through the cultivation of Buddhism as the "to be" of "the pursuit of talent and energy", Xin Xu's Taoist theory has opened up the style of Huineng Nanzong Zen, and realized the realm from wisdom  The breakthrough of Prajna Kongzong's practice method from contemplation to concentration was the right way out of the cumbersome philosophy of Prajna in the early Tang Dynasty, and it had a great enlightenment and influence on Prajna learning in later generations.

    Xin Xu was also "arrogant and conceited" because of his theory and interest. Those who criticized him, such as Shi Zi, "will break it to the ground, saying that there is no one among the monks."

    In response to Xin Chen¡¯s remarks, Huijing wrote an essay on the struggle.  He believes that "all good things should be cultivated together" and "one sound should be answered in unison", which is not limited to the "absolute sage abandoning wisdom" and "holding one and keeping kindness" in "Laozi". Laozi's way is only "being cold and kind alone, and righteousness is not the same."  ¡±, so the advantages and disadvantages of Buddhism and Taoism are incomparable.

    As for the Taoist interpretation of Qi Xuantong, and the difference between Qiang and Sheng, it is "stubborn and empty". Huijing claimed: "If you steal one thing to be free, the pengs and hems cannot equal ninety thousand; the prosperity and decline are the same, and the chun Yin cannot equal eight thousand."  .¡±

    Taoism is the same as Buddhism, just as fire is the sun and moon.  Talking about Zhuangzi's state of not wanting to be free and happy, Huijing emphasized: "The reason why Zhuangzi rejected him as having a title does not mean that there is nothing before the beginning."

    ???????????????????????????????????????????????OUTª¦Out of the teachings of the Tao, we must distinguish between the good and the bad, and then we will know the right and wrong.  If we talk about the method of practice, it will be passed down from generation to generation, "False practices can lead to purity, good and bad things are replaced, and it is difficult to succeed without repairing them."

      In this way, birth and destruction are broken in the ordinary state, and cause and effect appear in the Middle Way.  It is true that Zhuang explained Xuantong and understood it from east to west, but my son went to get it from one side and got it without error." 1 Judging from Huijing's remarks, his understanding of the profound purpose of "Zhuangzi" seems to be inferior to Zhidun's "Xiaoyao Lun".

    "The dispute between Buddhism and Taoism has been going on for a long time, and in this sword energy formation of Jian Yuluo, there are actually three scenes from Taoist myths and legends. Does it mean that breaking this formation requires the power of Buddhism?" Ye  Tianchen couldn't help but think in his heart.  (To be continued.)
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