Shi Cheng School Liang San Da Jia

Liang Daiming, Fayun and Zhizang successively studied under Rou and Huiji, three eminent monks, and became the backbone of the school, known as the three masters of the Liang Dynasty. In his early years, Monk Min participated in Qi Wenxuan's lecture on Wang, and talked about merits and deeds, saying, "Words are fresh, words are magnificent, and listeners obey." Hui Ji was moved by it and praised "the afterlife is great." In the 10th year of Qi Yongming (492), he talked about "realism" in Kefu Ji, "It will be like a city. Mountain temple, to cover the collection; Dressed, four roads meet. Kneeling does not mean squatting; Although the words are full of fatigue, they are all like the sun and the moon. Those who love the wind and respect morality are not far from Wan Li. " (Continued from Biography of a Monk, Volume V Biography of a Monk) Liang Wudi visited Kyoto in the fifth year (506), was received by the Emperor, and told Hua Lin Yuan to talk about morality. Since then, this therapy has become more and more popular. The characteristic of Min Monk is that he is familiar not only with the theory of achievement, but also with Prajna Sutra, Victory Sutra and Ten Classics. According to this report, he is "more humble and never overwhelms others with reason". At that time, people praised him for "analyzing hidden rocks and learning ancient times without examples;" Consistent and easy for the recipient to understand. " This means that he only expresses his own views, does not attack others' views, and can be clear when analyzing the meaning of Confucian classics, which is easy for listeners to accept. Looking at the above three successful masters, * * * has a characteristic, that is, when studying successful studies, I also talk about other classics. In this way, it is natural to gradually reconcile various Confucian classics. At the same time, with the expansion of the research scope, the comprehensive digestion ability has been continuously improved, which theoretically prepared the conditions for the birth of Buddhist sects. Commenting on these three schools, Daoxuan wrote: There are three exorcists, Yun, Min and Zang, who are called monks. Considering "Cheng Lun", he is a pioneer; Someone who wants to pass the exam. Why is this? Explaining and teaching, teaching this Sect, extracting words, inferring meaning, feelings are still lost. Why go back to the end, meaning to quote; Apply every day, but erect a mysterious chapter; I didn't read the newspaper, but in the end I lowered my head. (Continued from the Biography of Eminent Monks, Volume 15) It is precisely because of this teaching method that "Liang Sanshi refers to each other's fallacies". This shows that at that time, due to the in-depth study of Confucian classics, there were many viewpoints; Even within the same school, there are various differences. This should be regarded as a good phenomenon to promote the in-depth development of Buddhist teachings. However, Dao Xuan's statement that the three schools of study are similar and mutually fallacious does not seem to be completely in line with the facts. At least for monks, the learning style is dull. "I have never hit anyone with my reason."

After the death of the above three masters, Liang Wudi praised "masterpieces" and despised "achievement theory". Later, Ji Zang carried forward the theory of "Three Theories" and criticized Shicheng's theory of teachers with the middle view of the three theories, which made Shicheng school gradually decline. By Chen, realist theorists gave up realism theory and turned to study four theories. For example, Bi Hui was employed by Hui Dian Master in his early years, and he "personally accepted elegant teachings and listened to Shi Cheng's teachings". Later, "chasing the poor god and trying to teach the source, so six feet, eight feet, four truths, and five gatherings are all known, and I am afraid that they will be left in Zhou Shi." But in the first year of Chen Wendi Tianjia (560), "I traveled around the lecture halls and begged for good deeds." . Be prepared to see Baijialiang and realize the ugliness of Russian hair; Frequently involved in three broken, hate contempt. On the contrary, I grew up listening to Shao Long Gong Zhe's "Four Theories" following the old chapter. "(Continued Biography of Monks, Volume 9, Biography of Bi Hui) At the same time, the three schools of thought have been growing up in the process of criticizing various teachers' theories, and the birth of the three schools of thought is a matter of course. The spread of the theory of success in northern China was mainly carried out by monk Song of Pengcheng School and his disciple monk Yuan. According to the Records of Wei's Old Records, Emperor Xiaowen of the Northern Wei Dynasty was lucky enough to say to the king and courtiers at Baita Temple in Pengcheng shortly after he moved his capital to Luoyang: "There is a famous monk and Song mage in this temple, who spread here with the theory of reality. Later awarded to Master Yuan. Master Yuan awarded Master Deng and Master Ji. Every time I play On Truth, I can release people's feelings, so I am in the temple. " Because of the practice of monks and Song Dynasty, research flourished in the north. According to Hui Jue's record, "When Zhongxing Temple was revived, there were monks celebrating, Hui Ding singing and taking the name of righteousness. Celebrate the "three theories" of goodness and keep pace with the times; Nirvana and Pitan in Dingshan are also yuan craftsmen. Song also knows number theory. In the last year, he withdrew, saying that the Buddha could not live forever, and his tongue would rot first on the day of his death. " (Biography of the Monk, Volume 7, Biography) It shows that the Monk and Song were attacked by people at that time because they opposed the Nirvana view of Taoism.

Yuan monk visited Xuzhou for the first time and stopped at Baita Temple. He got Shi Cheng and Pi Tan from the Song monks. He studied for less than three years and earned more than ten years. According to records, he once criticized the Nirvana Sutra, and like his teacher, his tongue was rotten. His disciples are Tandu, Huiji, Dawden and many others. They are "valued by Yuan Hong, the Lord of Wei, and are famous in Wei" (ditto). Tan all went north from Xuzhou to Pingcheng (now Datong, Shanxi), and the theory of achievement was widely rumored. "The disciples are far and near, and there are more than a thousand people." In addition to being proficient in the theory of achievement, he is also proficient in many classics, and he can "explore its subtleties and think about its sayings" about Nirvana, Fahua, Vimo and masterpieces. On Truth and Justice has eight volumes, which is very popular in the north. (See Biography of Monks, Volume 8, Biography of Tandu) Hui Ji and his disciple Fazhen were also good at practical learning, which was highly valued by the royal family in the Northern Dynasties. Fazhen narrates realism in Ilo, including "nothing to push down" and "one step at a time", and "Taoism and vulgarity are attached to it, with thousands of listeners". ("Biography of Monks", Volume 6, Biography) Daodeng started with the classics of medical nirvana, Fahua and Shengyao of Xuzhou monks, and then discussed the achievements of monks in Yuan Dynasty. Soon, he "won the reputation of Wei Du and learned from the land in the north" and went to Luoyang, the capital of Wei. "The monarch, ministers, monks and nuns were all polite" and "talked all the time." (Continued from Biography of Monks, Volume 6, Biography of Daodeng) Won the trust of Emperor Xiaowen, and then went south. According to the records of Daoxuan, before being recruited into Romania, Daodeng hesitated again and again: Deng asked his classmates: Is this ok? Degree: This national road is like a forest with hundreds of teachers and craftsmen. When is there no luggage and when is there no traffic jam? Very energetic, you should all take off, how can you face south! Advise each other.

This shows that the theory of righteousness did reach a considerable scale in the north during the reign of Emperor Xiaowen of the Northern Wei Dynasty, and in a sense, it was enough to compete with the Southern Dynasties. At that time, every time a famous monk in the north gave a lecture, the audience was more than 1000 people. As a result, Dharma came to China, and the territory of the Northern Wei Dynasty was "full of lectures. At first glance, it was full of ridicule." (Continued from Biography of Monks, Volume 16 Biography of Dharma) Although this is somewhat exaggerated, it also reflects the prosperity of the lecture atmosphere in the Northern Dynasties. At the same time, it also shows that success is not a prominent school in the north, and the status of success teachers in the north is far less than that in the south. It is not easy to occupy a place here. According to the true story of Fa Zheng quoted earlier, Fa Zheng and his classmate Jian Zhen went south because they yearned for the development of practical learning in the south: Fa Zheng said that Jian Zhen said: The beam is facing the DPRK, and there are bodhisattvas in the country of propriety and righteousness, so we should practice ethical preaching and walk with each other! I don't hate it if I pass 60 this year and die in the morning. Jian Yue: It's time to lose. This is the first time. At the speed of Liang's two years, he went south. Chastity can't be achieved by chasing and riding, it will ruin her body. According to the above situation, the traditional saying that "Shicheng is the glory of Jiangnan and Bitan is the weight of Hebei" is basically in line with the facts.

In terms of style of study, the accomplished teachers in the north, under the pressure of the external environment, no longer rejected the Nirvana Sutra after the monk cave, and changed their position of confronting Nirvana teachers. God asked in the Northern Qi Dynasty was a famous realist. Edited into two volumes and annotated, it prevailed in the north, and later "abandoned the path to worship Yangon Gong." (Continued from Biography of Eminent Monks, Volume 8, Biography of Spiritual Questions) That is, taking the theory of achievement as the "Tao" and turning to the theory of learning. On the other hand, orthodox geologists maintain a style of abstinence, asceticism and harshness. For example, if you cut off the blood relationship between the flesh and blood, you won't visit the homes of rich and powerful people. Another example is that Hui Song was destroyed by King Gao Chang, but he ignored it. I'm afraid this style is related to the social environment in the northern region, showing the difference with mature teachers in the south. Due to the restriction of political atmosphere and living environment, the Yi-ology in the north really lacks the pioneering, innovative and enterprising spirit of the south. Since Ji Zang took Hinayana as the criterion of success, the success of Sui Dynasty declined. Although some scholars continued to talk about it in the early Tang Dynasty, it was no longer in the school category.