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Lv Jianfu: A pioneer in reviving modern Buddhism——Research on Buddhist thoughts by Yang Renshan

Layman characters 2024-09-23

A pioneer in reviving modern Buddhism——Research on Buddhist thoughts by Yang Renshan

Lv Jianfu

In the late Qing Dynasty, a lay Buddhist Yang Renshan was famous for his career in spreading the Dharma and benefiting sentient beings in the Jinling Sutra Engraving Office. His exquisitely printed Buddhist scriptures, widely circulated and founded the "Zhihuan Jingshe" to cultivate Buddhist talents played an extremely important role in promoting the revival of modern Chinese Buddhism. Yang Renshan was respected as the pioneer and revitalizer of modern Chinese Buddhism.Regarding the study of Mr. Yang Renshan, people have paid more attention to his cause of spreading the Dharma and its role in the revival of modern Buddhism. Although there are also descriptions about Mr. Renshan's Buddhist thoughts, they rarely have a systematic and comprehensive discussion.In fact, Yang Renshan has been engraving and preaching for more than 40 years and has made great contributions to the revival of modern Buddhism. The basis for his achievements in spreading the Dharma is in the realm and skill of his Buddhist research and practice.

This article will try to give a relatively comprehensive introduction to the Buddhist thoughts of Mr. Yang Renshan from six aspects, and any of them can be a special topic. In this regard, this article is only a very preliminary study of Mr. Yang's Buddhist thoughts.

Yang Renshan entered Buddhism at the age of 27 and gradually deepened his studies.He not only carefully studied Buddhism, but also personally practiced it, and emphasized both understanding and practice, and his Buddhist attainments were quite profound.From his many Buddhist books and scriptures such as "A Brief Explanation of the Ten Sects", "Answering the Eighteen Questions on the Great Deeds", "Asking the Great Deeds and Questions on the Illusionist Book", we can see that Yang Renshan's Buddhist cultivation is broad and pure, and he is not bound by the views of one sect and one school, but also has his consistent general principles, which is not as "not profound" or "more refuted" as some scholars think.He respects the Huayan Sutra in Buddhist doctrines, practices Pure Land in practice, and also studies considerable research on sects such as Yogacara, Tiantai, and Zen.Yang Renshan once described his Buddhist journey:

The opportunity of Mahayana begins from the Ma Ming and the relationship between Pure Land is due to the lotus pond. If you study Huayan, follow the square mountain, and follow the seal of the ancestors, you will admire the peak.He is like the Hanshan Mountain in Ming, and he is also what he admires. (《Miscellaneous Books of Waiting or Not Waiting · and Japanese Natsuki Yuki's Book II )

《The Biography of the Layman Yang Renshan said: "The learning of lay people is developed in the "Awakening of Faith", and fills it with the "Lotus Sutra", and transforms it with the "Avatamsaka Sutra", and understands it with the "Consciousness-Only", and returns to the Pure Land.” (Zhang Ertian, "Biography of the Layman Yang Renshan", published in the first volume of "Historical Information of the Jinling Sutra Engraving Office" )Yang Renshan led scholars and also expressed his views on having no boundaries, not being bound by sects, and making fun of the mechanisms and setting up teachings, so his disciples were full of talents.Tan Sitong is good at Huayan, Li Duanfu is good at the three theories, Gui Bo is good at the Tantric Buddhism, Zhang Taiyan, Sun Shaohou, Li Zhenggang, Mei Guangxi, Kuai Ruomu, Ouyang Jian and others are good at the Dharma and consciousness.From this we can also see that Yang Renshan’s Buddhist atmosphere is so vast that it is spread across the ten sects and has a harmonious nature. It can be called a master of Buddhists of a generation.

1. Introduction to Buddhism

Yang Renshan explained his Buddhist views in "A Brief Explanation of the Ten Sects", "Book of Beginners of Buddhism", "Big Implications of Buddhism", "A Brief Explanation of Learning Buddhism" and some speeches.In "The Seminar of the Nanyang Quaine Society", Yang Renshan examined the origins of religions in various countries, "Brahmanism is the oldest", and "Buddhism came into being", "The noble Brahmins all abandoned their original teachings and studied Buddhism, but they knew that their morality was not as good as those of them."He believes that the reason why Buddhism is "better than other teachings" is to advocate the immortality of the true nature and to experience the six realms of reincarnation according to the defilement.The worldly states of suffering and happiness are all caused by karma in the past life, and they are rewarded by karma."This shows that Yang Renshan's respect for Buddhism believes that Buddhism explains the truth about the "six paths of reincarnation" in the world, the true nature of cause and effect, and its meaning is higher than other teachings.In "A Brief Introduction to Learning Buddhism", Yang Renshan explained the difference between Buddhism and general worldly laws:

In the previous sages, there were worldly laws and transcendental laws.The ways of Huangdi, Yao and Shun, Zhou and Confucius are worldly laws, and they also imply the laws of transcendence; the ways of Buddhas and Bodhisattvas are worldly laws, and they also should include worldly laws.The worldly Dharma system will not escape the samsara in life; the transcendental Dharma will be thoroughly rooted and will be eternally free from the samsara.As well as the world becomes bad and the changes of all beings, and all emotions cannot be measured, Buddhist monks will be enlightened and shining with all their emotions. Wouldn’t it be great to be happy!

At that time, Western culture had been introduced, and some people were committed to Western philosophy and psychology, which was the best, or compared with Buddhism.Yang Renshan has a considerable understanding of Western philosophy. In "The Greatest Purpose of Buddhism", he believes that the state of Buddhism is not something that ordinary philosophy can achieve:

Tathagata has many teachings, such as doctors, who respond to diseases and medicines, but their purpose is mysterious and cannot be understood without deep study.What is it? The wonderful way of being born is very different from the worldly knowledge and views. Western philosophers have been thinking for thousands of years but cannot enter the mystery.Because the thought used is the false mind of birth and death, which is completely incompatible with the true mind of non-birth and immortality. Therefore, the three bodies, four wisdoms, five eyes and six powers are not something that philosophers can achieve.

Yang Renshan specifically pointed out that he pointed out this paragraph at that time "every time compared Buddhism and philosophy."He believed that philosophy is the product of the "deceptive mind of birth and death" and "exquisite thoughts and wonderful thoughts", which is "secular knowledge and insight", while Buddhism is corresponding to the "every-non-birth and immortal true mind", and its purpose is mysterious and "the wonderful way to be born and born".This "every-non-birth and immortality of the true mind" is the body of the true nature of the Dharma Realm, and must be "enlightened" and "personally verified".This is also the basic view of truth in Buddhism.Yang Renshan clearly stated in the "Book of Buddhism Textbook": "There is no beginning and end, no inside and outside, and it is a strong name, and it is the Dharma Realm.The nature of the Dharma Realm is the Dharma body, because it is unaware of it, it is called ignorance.The view of emptiness and color, the division of love, the three worlds, from this life.If you are confused, you will be ordinary; if you are enlightened, you will be holy. The true body must be personally verified.”The "true body" of "enlightenment" and "verification" is the practice of Buddhism, which is the process of Buddhist practice.Yang Renshan believes that the process of learning Buddhism and practicing "is different according to human roots and tools", and there are roughly three types:

The first type:

A person with a sharp and wise mind can directly cut off his knowledge and understand, fully understand the original nature, fully realize his body and use, and does not involve cultivation and verification, and is equal and consistent.This kind of roots was found in the Tang and Song dynasties, and is rare in modern times.

The second type:

From the path of interpretation, first read the "Awakening of Faith in the Mahayana", study it clearly, then read the sutras such as "Lingyun", "Complete Awakening", "Lingivory", "Lingivory", and "Vimalamus", and gradually enter the "Vajra", "Lotus Sutra", "Avatamsaka Sutra", and even the "Yoga", "Wisdom", and other treatises. Then, according to the interpretation, the practice begins to resolve and realize the realm of the One True Dharma Realm, and still must dedicate to the Pure Land and worship Amitabha in the face of Amitabha, so that you can permanently eliminate life and death and achieve the supreme path.This is the method of making things more broad and making things more broad.

The third method is the universal method:

Use the universal method of saving, believe in Amitabha Buddha's divine power, and make a vow to be reborn as you can, either read Pure Land sutras and treatises, or read simple books. Otherwise, you can only recite the name of Amitabha and concentrate on reciting it, and you can also be reborn in Pure Land.Although the Buddha's enlightenment is different in a slow and rapid manner, he will be free from birth and death and will always be free from reincarnation. (《A brief explanation of learning Buddhism )

It embodies Yang Renshan’s Buddhist practical thoughts.Judging from the large number of letters that Yang Renshan led to scholars and his lifelong practice of studying Buddhism, Yang Renshan attached great importance to the second method of learning Buddhism, namely, starting from faith and understanding, focusing on understanding and practice, and realizing the Dharma.In response to the actual situation in the Buddhist community at that time, he particularly opposed Zen's pride and high mind, not paying attention to classics, eliminating words, and talking about the disadvantages of Prajna, and advocated the Buddhist method of paying attention to the study of righteousness and understanding and practice. In the "Small Introduction to the Buddhist Research Society", he also advocated: "Suddenly, gradual, practical, partial, exoteric and esoteric, various methods, according to the opportunity and medicine, benefit from shallow and deep, understand from faith, practice from action, and prove from action.”

Yang Renshan paid special attention to the collection, sorting, and widespread printing and circulation of Buddhist scriptures, which is closely related to his Buddhist practice. Yang Renshan's own Buddhist practice also began with "Awakening of Faith", and emphasized both understanding and practice throughout his life, and finally led to the Pure Land.Respecting "Awakening of Faith" and returning to the Pure Land of Heart is an important point in Yang Renshan's Buddhist thought, which is also reflected in his Buddhist practical thought in "A Brief Introduction to Learning Buddhism".

2. Respect the "Awakening of Letter"

Yang Renshan's cause and effect of learning Buddhism came from the "Awakening of Faith in the Mahayana". Later, he studied Buddhism and integrated various schools, which basically followed the ideological system of "Awakening of Faith in the" "Awakening of Faith in the".He also recommended the "Awakening of Faith" everywhere, believing that "if this "Awakening of Faith" is understood, all sutras will have their own ways." (《Book with Lu Mianfu" )“If you understand this "Treatise", you will be able to understand the sutras such as "Lingyun", "Lingyun", "Avatamsaka Sutra", and "Lotus Sutra".” (《Book with Li Dan" )Yang Renshan believes that the "Awakening of Faith in the Mahayana" is the "principle of learning Buddhism" and the "essential scripture of learning Buddhism". (《With Chen Dadeng and Xinlai Shu", "Answer the Eighteen Questions on Shi Degao" )He claimed to himself: "I often take the "Awakening of Faith in the Mahayana" as my teacher.With just over ten thousand words, you can understand the Three Treasures Holy Teachings.Anyone who practices this "On the Religion" is all disciples of Master Ma Ming.” (《Book with Zheng Taozhai )Ma Ming wrote the "Awakening of Faith in the Mahayana", which was arguing about the "Awakening of Faith in the Mahayana", which later led to a greater dispute over the Dharma principles, namely, doubts and derogatory reverences of many Chinese Buddhist scriptures such as "Awakening of Faith", "Lingyun", and "Full Awakening".Yang Renshan was not affected at all at the time, and respecting "Awakening of Letter" was an important feature of his Buddhist thought throughout his life.He even wanted to "establish the Mahjong Sect" based on the five judging teachings in the "Mahayana Xuanwen Treatise" and summarize the great Dharma of Sakyamuni Tathagata". (《Book with Li Xiaoyun》 )

The reason why Yang Renshan attached so much importance to the "Awakening of Faith" is that the "one heart and two gates" system established in the "Awakening of Faith" can summarize the Buddhist outline, integrate the pope, and integrate nature, and is an important classic of Mahayana Buddhism.The Huayan Sect and Tiantai Sect of Chinese Buddhism both regard the "Awakening of Faith" as the sect.In the Tang Dynasty, the Xianshou Dharmazang used the "Awakening of Faith in the Mahayana Sutra" to develop the meaning of the "Awakening of Faith in the Awakening of Faith" to establish the religious principles of the Awakening of Faith. Yang Renshan's "Pope Xianshou" from the "Awakening of Faith in the Buddhist doctrine was influenced by the Dharmazang.In the "Biography of Buddhism", he wrote:

This theory summarizes the essential meanings of the sutras, and writes them to the Dharmazang, and is full of the wonderful works. Scholars can understand the Tripitaka Sea of Teachings after reading them carefully.

Among the many annotations and commentaries of the "Awakening of Faith", he particularly praised the "Mahayana "Awakening of Faith" by Xianshou Faith": "The Tripitaka Buddhist scriptures are numerous, and the one who seeks its concise and profoundness is the "Awakening of Faith".And those who explain this "On" have no worries since the Sui and Tang Dynasties.Although each has its own strengths, it is far behind when compared to the virtuous leader.” (《Ancient version of the conference journal, "Start and Confucianism" )Yang Renshan also believed that the system of "Awakening of Faith" can integrate the two schools of nature and appearance. "Although the "Awakening of Faith" focuses on interpreting the nature school, it also has the consciousness-only appearance.The appearance is not integrated, and the nature is not revealed.” (《Postscript to the Differences of the Differences of the Awakening Faith" )Therefore he praised:

Ma Ming’s Hundreds of Mahayana Sutras and wrote the “Awakening of Faith”, which summarizes the Buddhist outline with one mind and two gates.Scholars can take this theory as their core, and all teachings, laws, Zen and purity are integrated, turning small into big, breaking evil and showing goodness, and being the true son of the Tathagata. (《Notes on textbooks for beginners in Buddhism )

From Yang Renshan's praise of "Awakening of Faith in the Mahayana" to his admiration for Chinese Buddhist monks such as Xianshou, Qingliang, Gaofeng, Lianchi, Hanshan, it can be seen that Yang Renshan accepted the Chinese Mahayana Buddhist tradition, and his Buddhist thoughts were also pure Chinese Mahayana Buddhist thoughts."A Brief Introduction to the Ten Sects" reflects the summary of Yang Renshan's Chinese Mahayana Buddhist thoughts.

3. Return to the Pure Land

Yang Renshan respected the thoughts of "Awakening of Faith" and Huayan School in Buddhist doctrines, and attached special importance to the Pure Land Method in his practice of studying Buddhism.In "The Speech of the Prajna Paramita", Yang Renshan said:

Tathagata sets up teachings and does not make many differences. It is difficult to advance or retreat when practicing the Dharma-Ending Dhamma.There is a universal method of salvation that can be achieved quickly and without retreating, and will directly seek Buddhahood. This is the method of chanting Buddha's name and being reborn in the Pure Land.

In "A Brief Introduction to Learning Buddhism", he called the Pure Land the "Everyone's Way of Saving the Way", and the three universals were universally cited, which was the wonderful method of "quickly accomplishing and not retreating, and directly seeking Buddhahood" in the Dharma-Ending Age. "After a lifetime, one can do it without retreating... This is the fastest sutra.” (《A brief introduction to Buddhist Studies Association )

Yang Renshan has a very deep understanding of the Pure Land Method. He does not generally think that in the Dharma-Ending Age, people have poor roots, so he has to rely on other powers to recite the Buddha's name and rely on Amitabha to save him, so he advocates the Pure Land.Yang Renshan believed that "there is nothing more than Pure Land in Buddhism!" (《Textbooks for beginners in Buddhism )“To attain the One True Dharma Realm, you still need to dedicate to the Pure Land and worship Amitabha in person, in order to forever eliminate life and death and achieve the supreme path.” (《A brief explanation of learning Buddhism )

In "Book of Relationship with Li Dan", he said: "The Pure Land is a gate that covers all the Dharmas; all the Dharmas are all in the Pure Land.”

Yang Renshan's return to the Pure Land is completely consistent with his doctrine worship of the "Awakening of Faith" and the Huayan idea. It can be said that his practice of "action in Amitabha" is the result of the "Popular Sage" in doctrine.In "A Brief Introduction to the Ten Sects", he pointed out:

《At the end of the Huayan Sutra, Samantabhadra led the way to the Pure Land with the Ten Great Vows Kings... Later, Ma Ming wrote the "Awakening of Faith" and also took the Pure Land as the return.

In "Book of Chen Zhongpei", he also said: "Using all Buddhist teachings into the door of chanting Buddha's name, the meaning of "Avatamsaka Sutra" is to integrate the meaning of "Avatamsaka Sutra".”

It can be seen that Yang Renshan understood the Pure Land Dharma in the state of "one is everything, everything is one", "the principle and matter are harmonious, and everything is unobstructed.In "A Brief Treatise on the Sutra of Contemplating Amitabha", Yang Renshan used the Huayan teachings to explain the view of the Buddha's name:

There are no two types of Bodhisattva’s practice: one is to seek Buddha’s path, and the other is to transform sentient beings....The previous observation method was to devote one's own heart to Amitabha's sea of wishes; the next observation method was to reflect the entire Amitabha's sea of wishes and return to Amitabha's sea of wishes and return to his own heart.If you go through this, you will be inclusive and full of things. Who says that there are two meanings of Huayan and Pure Land?

He explained the practice of reciting Buddha's name:

The practitioners of observing have had various good and evil karma since the beginning of time, and they have infinite differences. In one thought, they will be reborn and escape from it.The so-called sentient beings in the Dharma Realm are sentient beings in their own nature, with no difference and no difference.Such a wonderful method is not about entering the incredible state of liberation, but who can match this!

From this we can see that Yang Renshan’s in-depth explanation of the method of chanting Buddha’s name, visualizing the profound and wonderful aspects of chanting Buddha’s name, is no different from the realm of Huayan, and enters the state of inconceivable liberation together.At the same time, it can also be seen that the Pure Land method of chanting Buddha's name advocated by Yang Renshan is not just the generally understood "reciting the name" or "calling the name" and chanting Buddha's name.Yang Renshan pointed out, "Reciting Buddha's name is different from chanting Buddha's name. Remembering it in your heart is called chanting Buddha's name, oral name is called chanting Buddha's name.” (《A Brief Discourse on Contemporary Constitution )And "all the sixteen methods mentioned in the "Avatamsaka Sutra" are the methods of reciting the Buddha's name.""There are many ways to recite the Buddha's name: reciting the name of the Buddha, reciting the Buddha's name is good, reciting the Buddha's light, reciting the original vow, reciting the Buddha's magical power, reciting the Buddha's merits, reciting the Buddha's wisdom, reciting the Buddha's true nature" (《安子子》 )。Yang Renshan criticized the Japanese Zhenzong for violating the meaning of the sutra. One of the reasons is that the True religion only uses the name as chanting Buddha's name, and excludes various methods of chanting Buddha's name, such as visualization, from chanting Buddha's name.

Another important point of Yang Renshan’s Pure Land Thought is the analysis of the two forces of self and others, advocating both self-power and others, and opposing the tendency to use the Pure Land Method as a method of saving others.Yang Renshan believes that the Pure Land Method "believe in other powers and do your best." (《A brief statement of the ten sects )“Although rebirth is reliant on other efforts, he still does not waste his own efforts, so he encourages him by practicing and learning.” (《Prajna Paramita's Order )Therefore, Yang Renshan advocates studying the scriptures and treatises, "using profound and wonderful scriptures and treatises to clear away false emotions, inspire spirit, and move forward bravely." (《A brief explanation of learning Buddhism )It can prevent the disadvantages of chanting the name alone, slackness over time, retreating from the middle of the journey or even going astray.Self-reliance and other power, "like two wheels of a car, like two wings of a bird, go straight to the treasure, and escape from reincarnation forever.” (《Prajna Paramita's Order )This warns the Pure Land Sect’s tendency to rely on others, rely on Amitabha, and not pay attention to sutras and treatises.Yang Renshan wrote "A Brief Introduction to the Ten Sects" and used the "Pure Land" behind the palace, which is the manifestation of his "Returning to the Pure Land of Heart":

All the above sects can realize the Tao by practicing one of them.But the roots are sharp and dull, and the learning is shallow and deep.Those who have not been born and died need to recite the Buddha's name and be reborn in the West to prevent them from falling back.If you have already climbed up and did not retreat, you will be in front of Amitabha and personally inherit the Dharma seal, so you will end up in the Pure Land.

4. Buddhist education

Buddhist education is an important part of Yang Renshan’s Buddhist thoughts, and it is also the ideological basis for him to establish a monk’s school and teach to cultivate talents.Traditional Buddhism cultivates monks mainly through the translation and lectures of early temples and the jungle system established after the Tang Dynasty.The jungle system was created by Chinese Buddhism. The so-called "Mazu created the jungle, and a hundred feet established the rules of the clear", changed the system that was not suitable for Chinese culture and society such as traveling in India and traveling to beg for food. The monks could support themselves and live in peace and practice Taoism.Most of the monks in traditional Buddhism come from jungle Buddhism.Academic-style Buddhist education began only after the spread of Western learning in the East since modern times.Traditional jungle Buddhist education, integrating religious life and education, can be said to be an education that "integrates knowledge and action", such as Zen practice, lectures in the classroom, answering questions, mutual analysis, reading and reciting scriptures, and two lessons.Most monks cultivated from the jungle are familiar with the basic Buddhist rituals and basic scriptures. The excellent ones have both Zen skills and can also understand the sutras and treatises deeply.However, the Dharma has been in great difficulty. After the Ming and Qing Dynasties, the jungle gradually declined, and the rules of the Qing Dynasty gradually relaxed. Many monks did not practice meditation, preach, study and read scriptures, but lived leisurely all day long, or were busy with sutras and repentances.Dong Chu described it in "Modern History of Chinese Buddhism":

Since the Ming and Qing Dynasties, not only the sects were deserted, but they became wild fox Zen. Even the monastery temples had changed a lot, leaving only one body... The jungle system of Zen Buddhism did not practice Zen Buddhism; the jungle temples of the Psalmism school did not observe the law, forming a mixture of dragons and snakes, with their names but no reality. Or they did not seek enlightenment even though they practiced Zen Buddhism, and also passed on precepts, practiced sutras and repentance, and left the root and ended the end. This is one of the shortcomings.Because of conservative rules and no progress, and lack of modern knowledge, even if you can speak, you cannot adapt to the opportunity, and just follow the same rules, this is the two shortcomings.

This is exactly what Yang Renshan pointed out, "Since modern times, monks are content with ruthlessness and are ignorant of their skills.” (《Prajna Paramita's Order )Therefore, Yang Renshan took Buddhist education and cultivating talents as the key to revitalizing Buddhism. "There are many famous temples, and they have created talents without learning, so they are becoming increasingly inferior.” (《Twenty-two of Nanjo Fukao's Book" )

1898In the "Encouragement of Learning", Zhang Zhidong proposed to use 7-tenths of the Buddhist and Taoist temple industries as resources for social education. Later, he was approved by the court, and thus the "School Products and Learning" movement emerged. Buddhism suddenly fell into crisis, but this inspired a wave of Buddhist community to establish monk education and general social education through temple industry.Yang Renshan also said in "The Revitalization of Chinese Buddhism": "It is better to use the resources of the teachings to promote the teachings and learn the new Dharma as well."And "Ask the Administrative Affairs Office to establish a new chapter to order those monks and Taoists in the country who have property to open a school halfway."In "A Brief Discussion on Class Courses in the Class of the Chinese Family School", he also said: "I plan to take advantage of this opportunity to choose famous places and open a Classic School from each province.The funds are replenished from the Anguan Temple."This shows that Yang Renshan attaches great importance to monk education, and it also has the influence of momentum, and its internal reason is the decline of the Buddhist jungle.In terms of school management, he was influenced by Western Catholicism, Christianity and Japanese Buddhist teaching methods, and advocated that the new Buddhist teaching hall "divided two classes within and outside the teaching". The external classes mainly focus on ordinary subjects, learn "new methods" and learn Buddhism; while the internal classes are based on Buddhism and learn ordinary studies, "like the courses set by Jesus Catholicism.Japanese Buddhist temples also expanded the teaching methods and opened the Eastern Literature Hall, luring students everywhere."In this way, Buddhism will gradually prosper, new learning will flourish, and worldly laws will be complementary to each other.” (《Chinese Buddhism Revitalization Strategy )

Yang Renshan planned the content of Buddhist education in "Inner Class Courses of the Buddhist Academy" and "A Brief Discussion", and his educational ideas and system were quite advanced at that time.This includes Buddhism and ordinary studies, and daily courses and lessons are specified.Among them, ordinary studies include "national literature and science, history, geography, algorithms, Sanskrit, Tibetan, and Eastern languages", and foreign languages account for a considerable proportion, which is because Yang Renshan has always had the desire to spread Buddhism to Western countries.In Buddhist courses, Yang Renshan once learned about the "charters of various Buddhist schools" through Nanjo Wenxiong. (《Twenty-seventh book with Nanjo Fukao》 )Come and plan the content of Buddhist courses.In terms of system, referring to the system of social schools, "imitating the examples of primary schools, middle schools, and universities", each with three years, which is a nine-year school.In the first three years, I studied basic sutras and treatises, such as the "Forty-Two Chapters", "Buddha's Last Teachings", "Eight Great Awakening Sutras", and "Thirty Verses on Consciousness Only", so that I can learn to become a "primary" and I can accept the precepts of novice.In the next three years, I studied the sutras and precepts with a little more profound experience. After I finished my studies, I could take the precepts of monks, which were "medium" and gave me a certificate of sacrificial power.In the last three years, I studied teaching, law, Zen, and Pure Land. Those who can preach the scriptures are "higher" and can receive the Bodhisattva precepts and exchange them.Yang Renshan believed that after nine years of study, "only he could become an abbot, open a lecture, advance to preach, and preach the precepts, and then become a great monk."Those who only receive primary and secondary monks’ education can only serve as general duty in the temple.Those who have not received monk education are not allowed to become monks.If you cannot learn, you will return to secular life. (《A brief discussion on the internal class courses of the Buddhist Academy )

From this we can see that the monk school conceived by Yang Renshan is no longer just a general Buddhist education and talent cultivation, but rather combines the Buddhist education system with the monk system, and the qualifications such as becoming a monk, taking precepts, and serving are in a corresponding relationship with the education system.No novice precepts shall be accepted without three years of primary education, learning ordinary knowledge and basic sutras and treatises.If the primary education cannot be completed in three years, then it will be ordered to return to secular life.In this way, the Buddhist education system provides a guarantee for the basic qualities of monks and nuns.It is necessary to understand the doctrine and specialize in higher education in one or several sects before you can become an abbot and advance to preach, which will become a pure and untrue guarantee for senior Buddhist talents. It can eliminate the major disadvantages such as blindly leading blindness, "indiscriminate attachment to Zen, and talk about Prajna in absurd way".Mr. Yang Renshan deeply observed the practices of the Buddhist community at that time and had this idea.This mechanism that combines the Buddhist education system with the monk system was a creative idea at that time and a bold reform of the traditional monk system. Yang Renshan believed that this would improve the quality of monks and nuns across the country.This has a great influence on later Buddhist education, and it still does not lose its value today and deserves attention.

It is also worth noting that the Buddhist education advocated by Yang Renshan is different from the tendency of some Buddhist colleges to "study as the main focus". He attaches great importance to the practice of Buddhism.In the nine-year course he planned, not only the study courses, but also the content of practice, and the morning and evening recitation was listed as routine homework in the first three years.In the next few years, we studied from the middle to the advanced level and studied "specialized learning", and also focused on both learning and practicing, not purely academic research.In his "A Brief Discussion on Class Courses in the School of the Chinese Academy", he emphasized:

Specialized scholars not only have proficient in the text and meaning, but also need to observe and practice accordingly, eliminate the confusion and realize the truth, and avoid the ridicule of eating and counting treasures.

Yang Renshan later founded the "Buddhist Research Association" to continue his lectures. In the "Small Introduction", he also emphasized that "from faith to understand, from understanding to action, and from action to prove", following the "faith, understanding, practice, and verification" order of Buddhism.Yang Renshan himself still "reciting scriptures, chanting Buddha's name or sitting in meditation" during his busy official duties. "The Pope's wise head and his actions are in Amitabha" is a portrayal of his emphasis on both learning and practicing throughout his life.To emphasize both understanding and practice is the principle of practicing Buddhism and a great tradition of traditional Buddhist jungle education.Although the new Buddhist education advocated by Yang Renshan refers to the educational system of social schools in form and still inherits the fine tradition of the traditional jungle system of Buddhist education in terms of content. Although the general Buddhist colleges later emphasized the emphasis on both learning and practice, most of them were influenced by the new college education, and focused on learning and practice rather than practice.This is also an aspect worthy of attention in Yang Renshan’s Buddhist education thought.

5. Criticize the Zhenzong

Yang Renshan's career in printing scriptures was greatly helped by Japanese Natsujo Fumio and others. The Japanese Academy of Sutras compiled the "Sutras" and Yang Renshan also sponsored him a lot, listing books and providing rare books. This is a good story in the history of modern Chinese-Japanese Buddhist exchanges.During his interactions with monks and scholars of the Pure Land Monastery in Japan, Yang Renshan gradually learned that the doctrines of the Pure Land Monastery in Japan violated Buddhist scriptures, so he began to criticize them.Yang Renshan's criticism of the true religion of Japanese Pure Land is not only an important event in the history of modern Sino-Japanese Buddhist exchanges, but also reflects the purity of Yang Renshan's Buddhist thoughts and the piety of protecting the Dharma.From his process and attitude of discussing the Dharma principles with Japanese Shinzong monks, we can see the style of Yang Renshan as a great Chinese Buddhist master.

Many of the Japanese Buddhists Yang Renshan contacted were monks of Zhenzong and formed deep friendships in the common Buddhist cause.In "Prayer of the East Literary Hall of the Benyuan Temple in Jinling", Yang Renshan praised Zhenzong's commitment to promoting the teachings of Amitabha.However, because Honan Temple commissioned Yang Renshan to print the works of his seven ancestors at the Jinling Sutra engraving site, including Japan's "A Collection of Rebirth" and Yuankong's "Choose the Original Vow to Recite the Buddha's Collection", Yang Renshan was very cautious and carefully studied it, "I saw that there were many things that were inconsistent with the scriptures." (《Comment on "Selecting the Original Vow to Recite Buddha's Buddha's name" )He commented and hoped to correct it. At the same time, he also hoped that the other party would have different opinions. "Please refute each sentence."

Later, I read the "True Religious Purpose" of Oriki Sukata, and "there are many differences between awareness and the meaning of the scriptures and ideas", so I refuted them in detail, pointing out the differences between them and the ancient Buddhist scriptures and treatises.Yang Renshan criticized Zhenzong as a purely guardian of the Dharma, and was full of enthusiasm, "discuss the Tao sincerely and does not avoid taboos", hoping that it would be beneficial to Zhenzong.In "Abhidharma" Yang Renshan stated:

I am too obsessed with the Dharma, so I do not avoid taboos and speak out without any sensibility.

The founding of the Pure Land Master of Japan was in Qinluan (1173—1262),It was originally a tribe of the Pure Land Sect of Japan, but due to its unique doctrine and organizational independence, it has actually become an independent sect.The teachings are based on the "Teachings, Actions, Faith and Verification" of Qinluan, and advocate "faith as the basis" and are based on the absolute belief in Amitabha's power. In particular, it is difficult to be liberated by practicing the "holy path" in the Dharma-Ending Age, and must rely on the power of Amitabha's original wish to be reborn.Through reading the works of Zhenzong, Yang Renshan believed that the teachings of Zhenzong were contrary to the meaning of the scriptures, "and he wanted to go up to the Buddhist scriptures, and establish the meaning outside the Tripitaka Buddhist scriptures.” (《Comment on Xiaoli’s perfect enlightenment of reciting Buddha’s name” )

Yang Renshan’s criticism of the Pure Land True Sect involves many issues such as Amitabha’s original vow, other power and self-power, the Holy Path and Pure Land, reciting Buddha’s name and title.The Pure Land True Sect takes the eighteenth vow of Amitabha as the true original vow of Amitabha and the nineteenth vow as the convenience vow.Yang Renshan believed that Amitabha's forty-eight vows were true, and he should not take one vow and abandon other vows:

The Buddha's original vow is true, and it is mutually integrated. It is possible to take one vow as the sect; it is possible to judge that other vows are not true, and it is impossible to judge. (《With Japanese Goto Shimasaki )

The Pure Land True Sect takes the Eighteenth Vow of Amitabha as its original vow, which is consistent with its advocate of purely relying on Amitabha's power and "one thought of pure faith" to become a Buddha, which can be called "pure other power teaching".Yang Renshan criticized this kind of "pure other-powered teaching" very much:

Purely teaching others, the private statement of one's family is not the public statement of Buddhism....The noble sect generally abandons oneself but does not take it, and establishes another method of rebirth, which is above the three generations and nine grades, and is called pure other power teaching. This is the original teaching of the noble sect, not a general teaching.What Buddhism says about leading rebirth is all the teachings of other powers, but they still do not waste their own powers.If you lose your own strength, you will have endless faults... (《Comment on the Japanese monk Yiliu Chun Tali Sect )

Pure Land True Sect believes that "faith comes from other power, which is called faith in other power.The power of Buddha is the power of others, and the wisdom of Buddha is faith.The ancestor said: The heart of returning to one's destiny is not born from me, but from the Buddha's order, so it is called other power and faith.Those who are self-reliant practice and practice mixed practice; those who are other-powerful do not practice..." (《True religious purpose )Yang Renshan believed that other strength is an important factor in rebirth in the Pure Land, but one must not abandon one's own strength. The intention to rebirth in the West is "self-power". "If you do not rely on one's own strength and rely on other strength, then all sentient beings in the ten directions should be reborn in the West together at the same time. Why are there four births and six paths of suffering at present?" (《Review of the true religious purpose》 )Yang Renshan also refuted the opposition between the Pure Land Sect and the Holy Path Sect.The Pure Land True Sect believes that Buddhism has reached the end of the Dharma, and sentient beings are no longer able to practice the holy path or rely on their own liberation. They can only rely on the Amitabha Pure Land Dharma, which is based on faith, advocates abandoning the holy path, and denounces the "self-powered people" to practice the holy path as "miscellaneous practices and miscellaneous practices."Yang Renshan adopted a harmonious attitude, believing that: "The words that specialize in practicing Pure Land can be said, but words that do not practice the holy path cannot be said.The Pure Land is also one of the infinite gates of the holy path. Practicing the Pure Land is to capture all the holy paths and enter one.” (《Review of the true religious purpose》 )Regarding the saying "abandoning the holy path and returning to the Pure Land" in "Choose the Original Vow of Reciting Buddha", Yang Renshan pointed out: "If you don't say this word "大大" and "大大" are not mentioned, but you will be sick if you say it.The holy path and the Pure Land are one and two, two and one.” (《Review and choose the collection of Buddha's Recitation" )

Yang Renshan also believed that Zhenzong only advocated the Pure Land Sect and abolished other Buddhist teachings. (Holy Door Gate )Very dangerous, "hidden opportunity to destroy the law"! (《Comment on the Complete Learning of Oriki's Buddha's Recitation" )This shows that Yang Renshan’s criticism of the Pure Land True Sect was quite fierce.

Yang Renshan also analyzed that the Pure Land True Sect only used "calling name" as chanting Buddha's name and only allowed to practice "calling name of Buddha's name". He opposed other methods of practicing the holy path and called them "miscellaneous practices".He believed that "the name is originally in reciting the Buddha's name. If you insist on reciting the Buddha's name, you will be inconsistent with the name, and you will not be able to penetrate the scriptures.” (《Comment on "Selecting the Original Vow to Recite Buddha's Buddha's name" )Yang Renshan also specifically pointed out:

At the beginning of the Dharma-Ending Age, although those who have realized it are rare, there are many people who believe in and understand the practice of observation.If you not only call the Buddha's name, but also cover up everything, it is the way to practice the Dharma-Ending One Thousand Years later.Isn’t it that the last teachings of Sakyamuni have been shortened for more than 7,000 years?

(《With Japanese Goto Shimasaki )

This is extremely insightful and convincing!

In addition, Yang Renshan also criticized the ancestors of the Pure Land True Sect in the teaching system but did not base themselves on Buddhist scriptures. He hoped that the Zhenzong would know the order and take the sutra as the basis and comment on the end; the Tathagata as the basis and the ancestor as the end.This Buddhist scripture is a fine tradition of Chinese Mahayana Buddhism, and Yang Renshan is the successor of Chinese Mahayana Buddhism.

In this debate on Dharma principles with the Pure Land True Sect in Japan, Yang Renshan showed a spirit of a great Buddhist master who followed the law and did not follow others, and "he wanted to protect the teachings and would like to pieces, and he would not hesitate to do anything." (《Book with Japanese Dragon Boat" )His criticism of the Pure Land True Sect was due to his good wishes to make the teachings correct and benefit sentient beings.In his correspondence with Minamijo Fumio, he wrote:

I have been dating with you for nearly twenty years and have never discussed it in Buddhist sects.Now that your sect will spread to the earth, I sincerely wish to spread the Dharma to the great wise men to understand the past and present, and to make sure that they are not contrary to the teachings of Tathagata, then the True Sect of Pure Land will save all living beings, and will be boundless. (《Twenty-two of Nanjo Fukao's Book" )

When the monks of Zhenzong hold on to their own opinions and cannot change, he feels that "if those who hear do not see the faith, what they say is useless.If you continue to argue, wouldn’t it be the same as a common argument?” (《Book with Japanese Dragon Boat" )So he no longer argues back and forth, showing the style of a great Buddhist master "dispute without dispute".

6. Confucianism and Taoism are all the same

Yang Renshan wrote the four classics "The Analects of Confucius", "Mencius Fayin", "Yin Fu", "Chongxu", "Daomo", and "Nanhua", which are related to Confucian and Taoist thoughts. It can also be said that he used his Buddhist thoughts to explain Confucianism and Taoism.In Yang Renshan's thoughts, Confucianism and Taoism are the "predecessor sages" like Buddhism, but there are differences between "worldly laws" and "transcendental laws". However, worldly laws "also implicit laws of the world", and transcendental laws "should also include worldly laws."” (《A brief explanation of learning Buddhism )Therefore, Yang Renshan edited the "Graduate Collection of Essences" and in addition to the Buddhist scriptures, the special train has two parts: "By-by-pass" and "Guide to the Vulgarities", which is called:

There is no difference between the origin and the convenience is many, and the Confucian and Taoist minds are passed down. How can there be a barrier? The two paths of truth and vulgarity are different from the sky and the sky. If it is not a convenient way, how can the heart come from! (《Dazang's Essays》 )

Yang Renshan believed that the three schools of Confucianism, Buddhism and Taoism can be connected, among which Buddhism is the highest, and the profoundness of Confucianism and Taoism is no different from Buddhist principles.In "Writes with Shi Weijing", Yang Renshan said:

In recent years, I closed my door and studied the sutras. After a little knowledge of the teachings of the Tathagata Tathagata, I realized the truth and believed that the method of Confucius and Yan was not separated from the slightest. The lacquer garden under the pillars was also a great power.

Yang Renshan believes that it is necessary to thoroughly understand Buddhism to know that Confucianism and Taoism can be connected with Buddhism, but not limited by ordinary superficial views:

If you can further study the teachings of the Tathagata generation, you will know that Huang, Lao, Confucius and Yan’s mind methods are no different, and they will not be confined by the superficial views of later Confucians.

(《Book with Shen Xuefeng )

In the Analects of Confucius and Mencius, Yang Renshan used Buddhism and Confucianism to exert much.For example, the Buddhist "Prajna True Void" explains the "ignorance" and "empty" of "The Analects of Confucius·Zihan"; the "opposite Dharma" of "Vimalamus" and "Platform Sutra" explains the "one and two" of "hearing one and knowing two" of "the Huayan Sutra"; the "everything is taken into consideration, there are ten gates, and there are endless" explains the "one and one and one and ten knowledge".Yang Renshan also used Buddhist doctrine to explain the important Confucian thought of "restraining oneself and restoring rituals":

The self is the seven consciousnesses and self-attachment; etiquette is the equality of wisdom; benevolence is the pure nature of nature and original awareness.If the seven consciousnesses are transformed into equal wisdom, then there will be no unequal in the world and will return to the pure nature of nature and original awareness.The body of benevolence is that all sentient beings are inherently complete...

Confucius denounced Fan Chi as a "villain" who was arrogant and abandoned the world and acted as a "villain". Yang Renshan believed that Confucius was practicing the Bodhisattva Path, and "not allowing his disciples to retreat into the Two Vehicles" was a kind of "compassionate vow."Yang Renshan even believed that the squid and the elephant "both powerful Bodhisattvas who fulfilled Shun's virtue."Regarding Mencius, Yang Renshan believed that "the great thing has not been entered into Confucius's Holy Hall" (《Book with Li Duanfu" ),This may be difficult for ordinary Confucian scholars to agree with, but from the perspective of Buddhist thought, this is also a proper explanation and can be used as a reference for comparative research on Confucianism and Buddhism.

Regarding the later study of Confucianism in the Song Dynasty, Yang Renshan believed that "it is not the same as Confucius' consistent purpose." "The so-called exploring the principle is to follow the two principles of the two principles of the plan.” (《Comment on Fang Zhi's small words to Guo" )Yang Renshan criticized many of the phenomenon that usually incorporated Buddhism with Song and Ming Neo-Confucianism or introduced Buddhism with Song and Ming Neo-Confucianism, believing that:

To erase all the Buddhist practices and to single-handedly take the rationality of nature and make a difference between Confucianism, it is not to praise Buddha, but to actually destroy Buddha.If Buddhism is only equal to the Confucian Confucians of Song, who is willing to sacrifice his life to seek it? (《Comment on Fang Zhi's small words to Guo" )

It can be seen that Yang Renshan’s thoughts on the mutual communication between Confucianism and Buddhism are not general, and his analysis is very precise, and he has unique insights.The same is true for Taoism. Yang Renshan used Buddhism to explain Taoism, but did not have general and comprehensive interpretations, but had his research and unique insights.For example, Yang Renshan once studied the annotations of various schools and then explained them with Buddhist principles:

After reading the "Tao Te Ching" to the chapter "Birth and Death", I saw that there was no one in the annotation of each school, so I explained it with Buddhist principles, which seemed to be surprising.

(《The Implicit Preface to the Tao Te Ching》 )

Yang Renshan's study of Taoist scriptures did not pay attention to the author and version, but mainly focused on its meaning.He read the "Yin Fu Jing" and did not verify its author, but believed that it was written by "Huangdi". He also realized that his words were very strange and could not be written by those who were extraordinary and saints. So he carefully studied it carefully, and then he suddenly realized the profound meaning of the ancient sages and teachings, which was directly related to the Buddhist scriptures. But according to the language, the text seemed to be different, and the meaning was consistent.” (《Yin Fu Jing's Secret Sutra )It is also believed that the profound meaning of Taoist scriptures is consistent with Buddhist principles, but it is "likely different in writing" according to this Chinese language.The same is true for his reading of Liezi, "It is like opening a treasure or surging a sweet spring, which is actually in line with the Buddhist scriptures.” (《The Secret Order of the Empty Sutra" )In "The Fayin of the Southern China Sutra", he believed that Yongming judged "Lao" and "Zhuang" as Tongming Zen, and Hanshan judged "Lao" and "Zhuang" as Tiancheng, and still had not finished observation.In his opinion, the words of "Lao" and "Zhuang" include worldly laws and transcendental laws, and:

The words of the world are shallow or deep. The shallow ones do not leave the heavenly vehicle, and the deep ones directly reach the Buddha realm! Therefore, I know that the three sons of Laozi, Zhuang and Lie all came out of the Sapora Sea against the current, mixed with the light and talked about the Five Vehicles. (Human Vehicle, Heavenly Vehicle, Shravaka Vehicle, Bodhisattva Vehicle, Buddha Vehicle ),It can help sentient beings benefit as they go.

It can be seen that Yang Renshan used Buddhist principles to explain Taoist scriptures. Compared with previous Buddhist scholars who have learned about Buddhism and Taoism, there are some ways that people have not yet developed.For example, in the Tao Te Ching, "Birth and death".There are thirteen people living, three people living, and three people living, and there are also thirteen people living, and those who move to die."Yang Renshan used the Buddhist "Avatamsaka Sutra" to explain "Ten Ages and One Thoughts" and believed that the notes of the previous schools "can't be called accurate explanation."The "Grievance of the Valley is immortal, which is called the mysterious female" is explained by the Buddhist "true emptiness and wonderful existence" and "Alaya", and the "startless ignorance" explains "Huan Chao", "Empty Tathagatagarbha" and "Heavenly Gate".Yang Renshan’s teachings and Taoism can be said to be quite in-depth in terms of meaning and theory, and is sufficient to refer to the comparative study of the three schools of Confucianism, Buddhism and Taoism.

Yang Renshan is a Buddhist rule and is still based on the Buddhist standpoint. Although there are many convenient ways, "returning to the original world" still regards Buddhist principles as the highest.In "A Chinese Odyssey Chen Qilian's answer to Huang Dejiao's Book", Yang Renshan wrote: "If you discuss the three religions, those with the highest Confucianism and Taoism can only be connected with Buddhist principles.”

This is completely consistent with the history of Yongming and Hanshan who are familiar with Confucianism and Taoism, Buddhism and Buddhism, Buddhism and Taoism.Yang Renshan is actually the successor of Chinese Mahayana Buddhism.

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